Behold, this have we searched out; so it is;
hear thou it, and know it for thyself (v. 27)—
he might have been useful to the sufferer. At the very beginning he strikes a wrong key-note, expressing surprise at his friend's utter loss of self-control (vattibbāhēl, ver. 4), and couching it in such a form that one would really suppose Job to have broken down at the first taste of trouble. The view of the speaker seems to be that, since Job is really a pious man (for Eliphaz does not as yet presume to doubt this), he ought to feel sure that his trouble would not proceed beyond a certain point. 'Bethink thee now,' says Eliphaz, 'who ever perished, being innocent?' (iv. 7.) Some amount of trouble even a good man may fairly expect; though far from 'ploughing iniquity,' he is too weak not to fall into sins of error, and all sin involves suffering; or, as Eliphaz puts it concisely—
Man is born to trouble,
as the sparks fly upward (v. 7).
Assuming without any reason that Job would question this, Eliphaz enforces the moral imperfection of human nature by an appeal to revelation—not, of course, to Moses and the prophets, but to a vision like those of the patriarchs in Genesis. Of the circumstances of the revelation a most graphic account is given.
And to myself came an oracle stealthily,
and mine ear received the whisper thereof,
in the play of thought from nightly visions,
when deep sleep falls upon men,
a shudder came upon me and a trembling,
and made all my bones to shudder,
when (see!) a wind sweeps before me,
the hairs of my body bristle up:
it stands, but I cannot discern it,
I gaze, but there is no form,
before mine eyes (is) . . .
and I hear a murmuring voice.[1]
- ↑ The translation follows Bickell's text. The correction in line 2 of ver. 16 is
from the Septuagint; the transposition in line 4 is suggested by 1 Kings xix. 12.
