Job 4 5

Job 4:5 kjv

But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.

Job 4:5 nkjv

But now it comes upon you, and you are weary; It touches you, and you are troubled.

Job 4:5 niv

But now trouble comes to you, and you are discouraged; it strikes you, and you are dismayed.

Job 4:5 esv

But now it has come to you, and you are impatient; it touches you, and you are dismayed.

Job 4:5 nlt

But now when trouble strikes, you lose heart.
You are terrified when it touches you.

Job 4 verses

Job 4 5 Meaning

Job 4:5 expresses Eliphaz's direct accusation and challenge to Job. He points out the apparent inconsistency in Job’s character: Job, who previously comforted and strengthened others in their adversity, is now himself deeply troubled and dismayed by suffering that has come upon him. Eliphaz subtly suggests that Job’s current distress reveals a lack of true righteousness or resilience, implying hypocrisy or a shallow faith.

Job 4 5 Context

Job 4:5 is part of Eliphaz the Temanite's first speech, the initial response of Job’s friends to his immense suffering and lament. After silently observing Job for seven days, Eliphaz breaks the silence with what he believes is wise counsel and rebuke. He begins by affirming Job’s former righteous acts (Job 4:3-4), specifically how Job had strengthened the weak and supported those who stumbled. However, his "comfort" quickly turns to accusation. Verse 5 sharply contrasts Job's previous counsel to others with his current personal experience of profound affliction, framing his distress as evidence that he must have some unconfessed sin, a direct application of the traditional Deuteronomic theology of strict retribution—that righteousness is rewarded and sin is punished. Eliphaz's words establish the central theological conflict of the book of Job regarding the nature of suffering.

Job 4 5 Word analysis

• But now (וְעַתָּה, ve'attah): The conjunction wa- ("and"/"but") plus the adverb 'attah ("now"). This phrase introduces a strong adversative, indicating a sharp contrast or turning point. It pivots from Job's past helpfulness (vv. 3-4) to his present, immediate distress, signaling Eliphaz’s critical judgment.
• it has come upon you (בָּאָה עָלֶיךָ, ba'ah aleyka): From the verb בּוֹא (bo), "to come, enter." The perfect tense emphasizes a completed action that has definite results in the present. The unspecified "it" refers directly to the very suffering or trial that Job is experiencing. The phrase highlights the personal and unavoidable nature of Job's affliction.
• and you are troubled (וַתֵּחָת, vatteḥat): From the root חתת (ḥatat), meaning "to be broken, shattered, dismayed, terrified." This depicts a state of profound inner fear and loss of resolve. It describes an emotional and psychological state of terror or paralysis, implying that Job has lost his composure and strength in the face of his adversity, contrary to how he strengthened others.
• It touches you (תִגַּע עָדֶיךָ, tiggaʿ adeyka): From the root נגע (nagaʿ), "to touch, strike, reach, injure." This verb emphasizes the direct, painful, and invasive impact of the suffering. It is a more tactile and physical description than ba'ah, conveying that the adversity has not merely arrived but has made immediate, detrimental contact, causing deep anguish.
• and you are dismayed (וַתִּבָּהֵל, vattibbahēl): From the root בהל (bahal), meaning "to be hasty, agitated, confused, terrified, panic-stricken." This denotes a state of extreme perturbation, inner turmoil, and confusion. While similar to vatteḥat, it conveys more of a frantic and agitated response to terror, perhaps implying a sudden and overwhelming panic or a feeling of being completely unstrung.

Words-group analysis:

• "But now it has come upon you, and you are troubled;": This first part sets up the direct confrontation. Eliphaz highlights the immediacy and reality of Job's suffering, suggesting that this personal experience is the litmus test of Job's integrity. The transition "but now" carries a strong accusatory tone, contrasting Job's past fortitude with his present fear.
• "It touches you, and you are dismayed.": This second parallel line intensifies the description of Job's distress. "It touches you" reinforces the personal and inescapable nature of the suffering, making it tangible and real. "You are dismayed" reveals the profound effect it has had on Job’s emotional and spiritual state, reinforcing Eliphaz’s contention that Job is faltering. The parallelism in these two clauses underscores Eliphaz's pointed observation of Job's visible breakdown.

Job 4 5 Bonus section

The underlying polemic in Eliphaz's words is against the notion of innocent suffering, a core theme the book of Job directly challenges. Eliphaz implicitly contrasts Job's earlier ability to calm those who "stumbled" (Job 4:4) with Job's own "troubled" state. The Hebrew roots used for "troubled" (ḥatat) and "dismayed" (bahal) paint a vivid picture of extreme fear and emotional chaos, going beyond mere sadness to suggest a breakdown of fortitude. This specific choice of words underscores Eliphaz’s perception that Job’s response is a severe, almost shameful, spiritual failure. This perspective contributes to the "miserable comforters" motif in Job, where the friends' counsel, based on rigid retribution theology, aggravates Job's suffering rather than alleviating it, highlighting the emptiness of shallow theological pronouncements in the face of deep, inexplicable pain.

Job 4 5 Commentary

Eliphaz's observation in Job 4:5 acts as the sharp turn in his argument, moving from a superficial commendation of Job’s past virtues to a subtle, yet cutting, indictment of his current state. He implies that Job, who was a beacon of strength and comfort to others, has now failed to uphold his own standard when affliction strikes him personally. This exposes Eliphaz’s underlying assumption that such intense suffering must be the direct result of sin, whether hidden or known. He does not empathize but rather judges, viewing Job's emotional turmoil not as a natural human response to overwhelming pain, but as evidence of a foundational flaw in his righteousness or faith. This verse encapsulates Eliphaz’s narrow, legalistic theology, which cannot conceive of righteous suffering, thus setting the stage for the book’s profound challenge to such traditional, simplistic views of divine justice. Eliphaz's words demonstrate how quickly comfort can turn into condemnation when a fixed theology overrides compassion and understanding.