מִקּ֤וֹל אוֹיֵ֗ב מִפְּנֵ֣י עָקַ֣ת רָשָׁ֑ע כִּי־יָמִ֥יטוּ עָלַ֥י אָ֝֗וֶן וּבְאַ֥ף יִשְׂטְמֽוּנִי׃
à cause des cris de l’ennemi, sous l’oppression du méchant; car ils m’accablent de maux et me persécutent avec fureur.
Malbim
However, he does not consider this reply to be completely satisfactory, for he had only derived it from his intellect. Consequently, he does not have complete confidence in it, as he says:
This is what we present, having examined it and found it valid. Consider it and form your own opinion (Job 5:27).
Eliphaz presents his main thesis on the issue of the suffering of the righteous in Chapter 4, where he relates that he had had a prophetic revelation concerning this; visions of the night, (Job 20:8 ) in which he was informed that bad befalls the righteous because of some sin that they have committed. As our Rabbis said:
There is no suffering without sin (TB Shabbat 55a).
And even though, at first sight, no sin could be found in Job, no person can boast and say:
I have cleansed my soul and I have become purified of my sins (Psalms 55:4).
Whichever way it is considered, whether by reference to the greatness of the Creator and the extent of His beneficence towards man, by virtue of which worship beyond measure is due to Him; or by reference to the lowliness of man compared to Him, no person, born of woman, (Job 15:14) can be vindicated against the Most High God or can claim that he has discharged his worship of God, his Maker, in perfect totality. Therefore, God afflicts him, not for his detriment but for his benefit; a penitence for his sin. To cure the sickness of his soul before his measure becomes full (Ecclesiastes Rabbah 1) and he becomes deserving of yet greater punishment, still more severe and enduring, namely, the perdition of his soul or the condemnation of his body to die before its time (Ch.4:12,21).
This is what we present, having examined it and found it valid. Consider it and form your own opinion (Job 5:27).
Eliphaz presents his main thesis on the issue of the suffering of the righteous in Chapter 4, where he relates that he had had a prophetic revelation concerning this; visions of the night, (Job 20:8 ) in which he was informed that bad befalls the righteous because of some sin that they have committed. As our Rabbis said:
There is no suffering without sin (TB Shabbat 55a).
And even though, at first sight, no sin could be found in Job, no person can boast and say:
I have cleansed my soul and I have become purified of my sins (Psalms 55:4).
Whichever way it is considered, whether by reference to the greatness of the Creator and the extent of His beneficence towards man, by virtue of which worship beyond measure is due to Him; or by reference to the lowliness of man compared to Him, no person, born of woman, (Job 15:14) can be vindicated against the Most High God or can claim that he has discharged his worship of God, his Maker, in perfect totality. Therefore, God afflicts him, not for his detriment but for his benefit; a penitence for his sin. To cure the sickness of his soul before his measure becomes full (Ecclesiastes Rabbah 1) and he becomes deserving of yet greater punishment, still more severe and enduring, namely, the perdition of his soul or the condemnation of his body to die before its time (Ch.4:12,21).
Rashbam
מעקה, this word is unique in Scripture, constructed from עקה just as מעשה, a deed, action, is constructed from the root עשה, and מראה, from ראה. However, similar sounding words in Psalms 55,4, מפני עקת רשע, “because of the oppression of the wicked; as well as in Amos 2,13 מעיק תחתיכם, “I will slow you down by force,” follow the pattern of such roots as שב and קם.
Ibn Ezra
The word railing [Hebrew: maɒ qeh] has no cognates; its meaning is understood from context. One grammarian [it is not certain who is meant, but it could be Yosef Qimḥi — Translator] derived it from “the offenses [Hebrew: aqat] of the wicked” [Psalms 55: 4], and thereby succeeded only in being rather offensive himself.