Within the structure, chapter 5 is grouped into the Dialogue section with the following outline:[10]
Job's Self-Curse and Self-Lament (3:1–26)
Round One (4:1–14:22)
Eliphaz (4:1–5:27)
Introduction (4:1-6)
A Summary Outline of Retribution (4:7-11)
Eliphaz's Vision and Its Implications (4:12-21)
The Experience of the Fool (5:1-7)
Commit your Cause to God, Who Is Active (5:8-16)
God Will Reward the Righteous (5:17-27)
Job (6:1–7:21)
Bildad (8:1–22)
Job (9:1–10:22)
Zophar (11:1–20)
Job (12:1–14:22)
Round Two (15:1–21:34)
Round Three (22:1–27:23)
Interlude – A Poem on Wisdom (28:1–28)
Job's Summing Up (29:1–31:40)
The Dialogue section is composed in the format of poetry with distinctive syntax and grammar.[5] The first speech of Eliphaz in chapters 4 and 5 can be broken down into three main sections:[11]
Job 4:1-11: Eliphaz wonders that Job should fall into such despair, despite having comforted so many people in trouble, and having been so pious, so Eliphaz accuses Job of forgetting the great truth that the righteous never perish under affliction—calamity only destroys the wicked.
Job 4:12-5:7: Eliphaz tries to warn Job about complaining against God because only the ungodly resent the dealings of God and by their impatience bring down his wrath upon them.
Job 5:8-27: Eliphaz appeals to Job to follow a different course, to seek after God, for God only smites to heal or to correct, to draw people to himself and away from evil.[12]
In this section Eliphaz responds directly to Job regarding Job's request for someone to answer him.[13] Eliphaz compared Job's current experiences with those of persons who would be the opposite of the 'wise' (implying that Job is a fool), as these calamities are generally regarded as the fate of the wicked, according to the classical retribution theology.[13]
Eliphaz appeals to the obvious insights encapsulated in proverbial sayings (4:8, 'those who plough iniquity and sow trouble reap the same'; 5:2, 'Surely vexation kills the fool, and jealousy slays the simple').[14]
This section can be divided into parts comprising verses 8–16, verses 17–26 and verse 27 as the conclusion of Eliphaz's first speech.[13] Verse 8 starts a new topic with a 'strong adversative' "As for me" (or "But I") to commend a solution that Job "put his matter" (or "commit his cause") to God.[18] Ironically, in the whole book, only Job who does talk to God, whereas all others restrict to 'pontificating about God'.[18] The last statement for this first part (verse 16) emphasizes again the negative aspect of the retributive justice with 'a declaration that injustice has shut its mouth'.[19] The next part (verses 17–26) deals with God acting in 'reproving' and 'disciplining', emphasizing the positive aspect of the doctrine of retribution, that the righteous will be rewarded.[20] Eliphaz suggests that 'Job's only task was to apply the traditional teachings to himself, not to persist in his protest' (verse 27); it is the climax to Eliphaz's first speech.[21]
[Eliphaz said:] “Behold, blessed is the one whom God reproves;
therefore despise not the discipline of the Almighty.[22]
"Blessed is the one": a standard wisdom phrase that is used, among others, in Psalm 1:1.[23]
"Almighty": translated from the word "Shaddai"; this is the first of 31 occurrences in the Book of Job.[23][24]
Despite his vision in Job 4:17, Eliphaz presents a faulty opinion in 5:17 about the disciplinary view of suffering (which will later be corrected by Elihu), because Job's suffering is not due to God's discipline.[20]
^Fullerton, K. “Double Entendre in the First Speech of Eliphaz,” JBL 49 (1930): 320-74; J. C. L. Gibson, “Eliphaz the Temanite: A Portrait of a Hebrew Philosopher,” SJT 28 (1975): 259-72; and J. Lust, “A Stormy Vision: Some Remarks on Job 4:12-16,” Bijdr 36 (1975): 308-11. Apud Note [a] on Job 4:1 in NET Bible
Estes, Daniel J. (2013). Walton, John H.; Strauss, Mark L. (eds.). Job. Teach the Text Commentary Series. United States: Baker Publishing Group. ISBN9781441242778.
Book of Job public domain audiobook at LibriVox Various versions
