he would not have chosen to put with his sheep dogs (30:1). They are "senseless" (lbn-ynb) and amount to
"nobodies" (Mw-ylb ynb, 30:8), nothing but
"rabble" (HHrp, 30:12).
The remaining subjects of enemy behavior are all derivative and non-traditional. These include the foreigners, the Sabeans and Chaldean (1:15, 17). Eliphaz speaks of the *wise" (MymkH) and the "wily" (Mylptn)
from whose hand God delivers the needy (5:13, 15 ).44 More significantly, the righteous occur as derivative enemies as well as Satan and Yahweh. One final figure is rather vague, but may be designated the "enemy behind the enemy."
Righteous Characters as Enemies Eliphaz gives voice to the traditional dogma that God punishes the wicked (22:16) and follows by noting that
the righteous see it and are glad; the innocent laugh them to scorn. Job 22:19
The notion that the righteous as righteous engage in behavior which is characteristic of enemies is expressed
44 The negative and absolute use of MymkH here is remarkable in the wisdom literature of the Hebrew Bible. The negative MkH is otherwise for the wisdom tradition
always the vynyfb MkH as in Prov. 3:7; 26:5, 12, 16; 28:11, but never simply the MkH. The reason for this
striking phenomenon is likely to be the employment of the doxology of Job 5:9-13; form has evidently overruled the
stereotypical wisdom usage of MkH.