Exegetical and Hermeneutical Commentary of Job 4:2
[If] we attempt to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?
2. If we assay to commune ] lit. if one should assay a word with thee. be grieved ] This word is rendered thou faintest, Job 4:5. It means to be weary; this may be equivalent either to be impatient, Isa 1:14, or to be exhausted. It is difficult to decide here. We may render, leaving the ambiguity, will it be too much for thee? Eliphaz speaks unwillingly, and would spare Job, but he is compelled by the frame of mind in which he sees his friend.
Fuente: The Cambridge Bible for Schools and Colleges
If we assay to commune with thee – Margin, A word. Hebrew – dabar hancah. May we attempt a word with thee? This is a gentle and polite apology at the beginning of his speech – an inquiry whether he would take it as unkind if one should adventure on a remark in the way of argument. Jahn, in characterizing the part which Jobs three friends respectively take in the controversy, says: Eliphaz is superior to the others in discernment and delicacy. He begins by addressing Job mildly; and it is not until irritated by opposition that he reckons him among the wicked.
Wilt thou be grieved? – That is, Wilt thou take it ill? Will it be offensive to you, or weary you, or tire your patience? The word used here ( la’ah) means to labor, to strive, to weary, to exhaust; and hence, to be weary, to try ones patience, to take anything ill. Here it is the language of courtesy, and is designed to introduce the subsequent remarks in the kindest manner. Eliphaz knew that he was about to make observations which might implicate Job, and he introduced them in as kind a manner as possible. There is nothing abrupt or harsh in his beginning. All is courteous in the highest degree, and is a model for debaters.
But who can withhold himself from speaking? – Margin, Refrain from words. That is, the subject is so important, the sentiments advanced by Job are so extraordinary, and the principles involved are so momentous, that it is impossible to refrain. There is much delicacy in this. He did not begin to speak merely to make a speech. He professes that be would not have spoken, if he had not been pressed by the importance of the subject, and had not been full of matter. To a great extent, this is a good rule to adopt: not to make a speech unless there are sentiments which weigh upon the mind, and convictions of duty which cannot be repressed.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. If we assay to commune with thee] As if he had said, Should I and my friends endeavour to reason with thee ever so mildly, because we shall have many things to say by way of reprehension, thou wilt be grieved and faint; and this we may reasonably infer from the manner in which thou bearest thy present afflictions. Yet as thou hast uttered words which are injurious to thy Maker, who can forbear speaking? It is our duty to rise up on the part of God, though thereby we shall grieve him who is our friend. This was a plausible beginning, and certainly was far from being insincere.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Wilt thou be grieved? or, (without a note of interrogation,) thou wilt be grieved. Our words will undoubtedly vex thee, and not comfort thee, as we intended and desired to do. We must not use words of comfort, but of sharp reproof, which will be irksome to thee; and this makes me desire to be silent, if it were possible.
Who can withhold himself from speaking, when he hears such unreasonable and ungodly words coming from such a person as thou art, whereby thou dost accuse thy Maker, and reproach his providence, and contemn his blessings? No man who hath any respect to God, or love to thee, can forbear reproving thee.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. If we assay to communeRather,two questions, “May we attempt a word with thee? Wilt thou begrieved at it?” Even pious friends often count that only a touchwhich we feel as a wound.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[If] we assay to commune with thee, wilt thou be grieved?…. Eliphaz speaks in the name of himself and his two friends, who had doubtless consulted together, and compared their sentiments of Job; which appearing to be the same, they formed a plan and scheme in which they should attack him, and the part which each should take, and the order in which they should proceed: these words are said, either as seemingly doubting whether they should speak or be silent; for they may be rendered, “shall we try”, or attempt, to drop or speak a “word to thee”; to enter into a conversation with thee? or, “shall we take up a discourse”, and carry it on with thee, “who art grieved” already? or art weary and heavy laden, and bore down with the burden of affliction, with sorrows and troubles; or art impatient h under them; we fear, should we, that thou wilt be more grieved and burdened, and become more impatient; and therefore know not well what to do: or else, as supposing and taking it for granted that he would be grieved and burdened, and made more restless and uneasy, impatient and outrageous, yet they had determined to enter into a debate with him; for so the words are by some rendered, “should we speak a word unto thee”; or, “against thee” i; even should the least word be spoken against thee, thou wilt be weary k, or burdened, or grieved, or take it ill: we know thou wilt; yet, nevertheless, we must not, we cannot, we will not forbear speaking: or else interrogatively, as our version and others, “wilt thou be grieved?” we desire thou wouldest not, nor take it ill from us, but all in good part; we mean no hurt, we design no ill, but thy good, and beg thou wilt hear us patiently: this shows how great a man Job had been, and in what reverence and respect he was had, that his friends bespeak him after this manner in his low estate; however, this was artifice in them, to introduce the discourse, and bring on the debate after this sort:
but who can withhold himself from speaking? be it as it will; Eliphaz suggests, though Job was already and greatly burdened, and would be more so, and break out into greater impatience, yet there was a necessity of speaking, it could not be forborne; no man could refrain himself from speaking, nor ought in such a case, when the providence of God was reflected upon, and he was blasphemed and evil spoken of, and charged with injustice, as was supposed; in such circumstances, no good, no faithful man, could or ought to keep silence; indeed, when the glory of God, the honour of the Redeemer, and the good of souls require it, and a man’s own reputation with respect to his faithfulness lies at stake, silence should not be kept, let the consequence be as it may; but how far this was the case may be considered.
h “num suscipiemus verbum ad te, qui impatiens es?” Schmidt; “qui jam dum lassatus”, Michaelis. i “Contra te”, Piscator. k “Forsitan moleste accipies”, V. L. “fatisces”, Schultens.
Fuente: John Gill’s Exposition of the Entire Bible
2 If one attempts a word with thee, will it grieve thee?
And still to restrain himself from words, who is able?
3 Behold, thou hast instructed many,
And the weak hands thou hast strengthened.
4 The stumbling turned to thy words,
And the sinking knees thou hast strengthened.
5 But now it cometh to thee, thou art grieved;
Now it toucheth thee, thou despondest.
The question with which Eliphaz beings, is certainly one of those in which the tone of interrogation falls on the second of the paratactically connected sentences: Wilt thou, if we speak to thee, feel it unbearable? Similar examples are Job 4:21; Num 16:22; Jer 8:4; and with interrogative Wherefore? Isa 5:4; Isa 50:2: comp. the similar paratactic union of sentences, Job 2:10; Job 3:11. The question arises here, whether is an Aramaic form of writing for (as the Masora in distinction from Deu 4:34 takes it), and also either future, Wilt thou, if we raise, i.e., utter, etc.; or passive, as Ewald formerly,
(Note: In the second edition, comp. Jahrb. ix. 37, he explains it otherwise: “If we attempt a word with thee, will it be grievous to thee quod aegre feras ?” But that, however, must be ; the form can only be third pers. Piel: If any one attempts, etc., which, according to Ewald’s construction, gives no suitable rendering.)
If a word is raised, i.e., uttered, , like , Job 27:1; or whether it is third pers. Piel, with the signification, attempt, tentare , Ecc 7:23. The last is to be preferred, because more admissible and also more expressive. followed by the fut. is a hypothetic praet., Supposing that, etc., wilt thou, etc., as e.g., Job 23:10. is the Aramaic plur. of , which is more frequent in the book of Job than the Hebrew plur. . The futt., Job 4:3., because following the perf., are like imperfects in the western languages: the expression is like Isa 35:3. In , Job 4:5, has a temporal signification, Now when, Ges. 155, 1, e, ( b).
Fuente: Keil & Delitzsch Commentary on the Old Testament
IV.
(2) If we assay.Rather, perhaps, Has one ever assayed? or, Has a word ever been tried? It appears from Job. 29:9-10, that Job was held in great honour and reverence by all, and Eliphaz regarded him with awe such as would have constrained him to be silent, but he is so convinced that Job is wrong and deserves reproof, that he cannot refrain from speaking. He strikes a note, however, which the friends all sound, namely, that it is the wicked who suffer, and that all who suffer must be wicked. This, in a variety of forms, is the sum and substance of what they have to say.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
First double strophe Proposition MISERY IMPLIES GUILT, Job 4:2-11. First strophe Reproof of Job for the failure of his faith, Job 4:2-6.
2. If we assay Literally, Should we attempt a word with thee, wilt thou take it ill? The address of Telemachus to Antinous in the Odyssey opens in a similar manner, almost word for word. Who can withhold himself, etc. Better, “Yet to restrain words, who is able?” A delicate and courteous beginning.
Fuente: Whedon’s Commentary on the Old and New Testaments
Job 4:2. If we assay to commune with thee, &c. This verse contains an apology for what Eliphaz was about to say, and is well rendered by Houbigant thus: If I should attempt a discourse against thee, thou wilt take it ill; but who can refrain from such discourse? In the following verses he proceeds to put Job in mind, that he had instructed many how to bear afflictions, and that his good advice had been effectual to the healing of their griefs; that, therefore, it would ill become him, now that it was his own time to suffer, to forget the lessons which he had taught, and to deliver himself up to despair, as he had seemed to do by the whole tenor of his speech. The several images of weak hands, feeble knees, &c. contain a fine poetical description of affliction. See Peters and Heath.
Fuente: Commentary on the Holy Bible by Thomas Coke
(2) If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking? (3) Behold, thou hast instructed many, and thou hast strengthened the weak hands. (4) Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.
Observe how be compliments Job on his past services in the cause of GOD and charity. But, from what follows, it is plain he meant not to applaud the man of Uz in those services, but only therefrom the more fully to show, as he thought, that it was all done from ostentation and hypocrisy.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Job 4:2 [If] we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?
Ver. 2. If we assay to commune with thee ] Or may we assay to commune with thee? Art thou in case to be counselled? and will not an essay to this purpose further trouble thy patience and distemper thee? The ear which tasteth words (as the mouth doth meat), if filled with choler, can relish no comfort; and the easiest medicines, or mildest waters, are troublesome to sore eyes (Basil. Orat. 12). Honey causeth pain to exulcerate parts, though in itself it be sweet and medicinal; children, though at other times they like it and lick it in, yet they will not endure to have it come near their lips when they have the cankers (Alex. Aphrod. problem.). Some patients are mad against their medicines; and some hearers rage at a reproof. Eliphaz knew not but that Job might do as much, and that having newly been in a fearful fit of passion, he might fall into another, as Jonah did; the orifice of his corruption being not yet closed up by repentance; hence this preamble by way of friendly insinuation. The like art useth Paul with Philemon, and with the Corinthians often.
But who can withhold himself from speaking?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
assay = attempt, or try.
to commune = a word.
who . . . ? Figure of speech Erotesis. App-6.
speaking. Hebrew. millah = words composing the matter of what is said.
Fuente: Companion Bible Notes, Appendices and Graphics
to commune: Heb. a word
wilt thou: 2Co 2:4-6, 2Co 7:8-10
withhold himself from speaking: Heb. refrain from words, Job 32:18-20, Jer 6:11, Jer 20:9, Act 4:20
Reciprocal: 1Ki 10:2 – communed Job 2:13 – none spake Job 20:2 – my thoughts Job 29:9 – refrained
Fuente: The Treasury of Scripture Knowledge
Job 4:2. If we assay to commune with thee, &c. This is nearly the sense, but not exactly the construction of the Hebrew, , hanissah dabar eeleka, is rather, Annon aggrediemur sermonem adversus te. Shall we not attempt a discourse against thee? Shall we suffer thee to go on with thy complaints? Shall we hear thee with patience, and be altogether silent, without so much as attempting a reply? Wilt thou be grieved? Or, Thou wilt be grieved; , Tileh, moleste feres, thou wilt take it ill. Our words will undoubtedly vex, and not comfort thee, as we desired and intended to do. For truth is surely to be regarded more than friendship, and we cannot, in consistency therewith, speak words of consolation, but we must use those of sharp reproof. This makes me desire to be silent, were it possible. But who can withhold? &c. The Hebrew
, vagnetser bemillin, &c., is literally, But to refrain from words, who can? Who, when he hears such unreasonable and ungodly words, coming from such a person as thou art, words whereby thou dost accuse thy Maker, reproach his providence, and contemn his blessings, can forbear speaking? No man, who hath any respect to God, or love to thee, can refrain from reproving thee. I will, therefore, suggest to thee some of those observations, which were the thoughts of wise and prudent men of old time; and from which, if well applied, thou mayest receive singular profit. The verse is intended as an apology for what he was about to say.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
4:2 [If] we assay to commune with thee, wilt thou be grieved? but {a} who can withhold himself from speaking?
(a) Seeing your impatience.