Logos Bible Study

Job 33–37

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Elihu Invites Job’s Attention

33:1“But now, O Job, listen to my words,

and hear1 everything I have to say!2

33:2See now, I have opened3 my mouth;

my tongue in my mouth has spoken.4

33:3My words come from the uprightness of my heart,5

and my lips will utter knowledge sincerely.6

33:4The Spirit of God has made me,

and the breath of the Almighty gives me life.7

33:5Reply to me, if you can;

set your arguments8 in order before me

and take your stand!

33:6Look, I am just like you in relation to God;

I too have been molded9 from clay.

33:7Therefore no fear of me should terrify you,

nor should my pressure10 be heavy on you.11

Elihu Rejects Job’s Plea of Innocence

33:8“Indeed, you have said in my hearing12

(I heard the sound of the words!):

33:913 ‘I am pure, without transgression;

I am clean14 and have no iniquity.

33:1015 Yet God16 finds occasions17 with me;

he regards me as his enemy!

33:1118 He puts my feet in shackles;

he watches closely all my paths.’

33:12Now in this, you are not right—I answer you,19

for God is greater than a human being.20

33:13Why do you contend against him,

that he does not answer all a person’s21 words?

Elihu Disagrees With Job’s View of God

33:14“For God speaks, the first time in one way,

the second time in another,

though a person does not perceive22 it.

33:15In a dream, a night vision,

when deep sleep falls on people

as they sleep in their beds.

33:16Then he gives a revelation23 to people,

and terrifies them with warnings,24

33:17to turn a person from his sin,25

and to cover a person’s pride.26

33:18He spares a person’s life from corruption,27

his very life from crossing over28 the river.

33:19Or a person is chastened29 by pain on his bed,

and with the continual strife of his bones,30

33:20so that his life loathes food,

and his soul rejects appetizing fare.31

33:21His flesh wastes away from sight,

and his bones, which were not seen,

are easily visible.32

33:22He33 draws near to the place of corruption,

and his life to the messengers of death.34

33:23If there is an angel beside him,

one mediator35 out of a thousand,

to tell a person what constitutes his uprightness;36

33:24and if37 God38 is gracious to him and says,

‘Spare39 him from going down

to the place of corruption,

I have found a ransom for him,’40

33:25then his flesh is restored41 like a youth’s;

he returns to the days of his youthful vigor.42

33:26He entreats God, and God43 delights in him,

he sees God’s face44 with rejoicing,

and God45 restores to him his righteousness.46

33:27That person sings47 to others,48 saying:

‘I have sinned and falsified what is right,

but I was not punished according to what I deserved.49

33:28He redeemed my life50

from going down to the place of corruption,

and my life sees the light!’

Elihu’s Appeal to Job51

33:29“Indeed, God does all these things,

twice, three times, in his dealings52 with a person,

33:30to turn back his life from the place of corruption,

that he may be enlightened with the light of life.

33:31Pay attention, Job—listen to me;

be silent, and I will speak.

33:32If you have any words,53 reply to me;

speak, for I want to justify you.54

33:33If not, you listen to me;

be silent, and I will teach you wisdom.”

Elihu’s Second Speech55

34:1Elihu answered:

34:2“Listen to my words, you wise men;

hear1 me, you learned men.2

34:3For the ear assesses3 words

as the mouth4 tastes food.

34:4Let us evaluate5 for ourselves what is right;6

let us come to know among ourselves what is good.

34:5For Job says, ‘I am innocent,7

but God turns away my right.

34:6Concerning my right, should I lie?8

My wound9 is incurable,

although I am without transgression.’10

34:7What man is like Job,

who11 drinks derision12 like water!

34:8He goes about13 in company14 with evildoers,

he goes along15 with wicked men.16

34:9For he says, ‘It does not profit a man

when he makes his delight with God.’17

God is Not Unjust

34:10“Therefore, listen to me, you men of understanding.18

Far be it from19 God to do wickedness,

from the Almighty to do evil.

34:11For he repays a person for his work,20

and according to the conduct of a person,

he causes the consequences to find him.21

34:12Indeed, in truth, God does not act wickedly,

and the Almighty does not pervert justice.

34:13Who entrusted22 to him the earth?

And who put him over23 the whole world?

34:14If God24 were to set his heart on it,25

and gather in his spirit and his breath,

34:15all flesh would perish together

and human beings would return to dust.

God Is Impartial and Omniscient

34:16“If you have26 understanding, listen to this,

hear what I have to say.27

34:17Do you really think28

that one who hates justice can govern?29

And will you declare guilty

the supremely righteous30 One,

34:18who says to a king,31 ‘Worthless man’32

and to nobles, ‘Wicked men,’

34:19who shows no partiality to princes,

and does not take note of33 the rich more than the poor,

because all of them are the work of his hands?

34:20In a moment they die, in the middle of the night,34

people35 are shaken36 and they pass away.

The mighty are removed effortlessly.37

34:21For his eyes are on the ways of an individual,

he observes all a person’s38 steps.

34:22There is no darkness, and no deep darkness,

where evildoers can hide themselves.39

34:23For he does not still consider a person,40

that he should come before God in judgment.

34:24He shatters the great without inquiry,41

and sets up others in their place.

34:25Therefore, he knows their deeds,

he overthrows them42 in the night43

and they are crushed.

34:26He strikes them for their wickedness,44

in a place where people can see,45

34:27because they have turned away from following him,

and have not understood46 any of his ways,

34:28so that they caused47 the cry of the poor

to come before him,

so that he hears48 the cry of the needy.

34:29But if God49 is quiet, who can condemn50 him?

If he hides his face, then who can see him?

Yet51 he is over the individual and the nation alike,52

34:30so that the godless man should not rule,

and not lay snares for the people.53

Job Is Foolish to Rebel

34:31“Has anyone said to God,

‘I have endured chastisement,54

but I will not act wrongly any more.

34:32Teach me what I cannot see.55

If I have done evil, I will do so no more.’

34:33Is it your opinion56 that God57 should recompense it,

because you reject this?58

But you must choose, and not I,

so tell us what you know.

34:34Men of understanding say to me—

any wise man listening to me says—

34:35that59 Job speaks without knowledge

and his words are without understanding.60

34:36But61 Job will be tested to the end,

because his answers are like those of wicked men.

34:37For he adds transgression62 to his sin;

in our midst he claps his hands,63

and multiplies his words against God.”

Elihu’s Third Speech64

35:1Then Elihu answered:

35:2“Do you think this to be1 just:

when2 you say, ‘My right before God.’3

35:3But you say, ‘What will it profit you,’4

and, ‘What do I gain by not sinning?’5

35:4I6 will reply to you,7

and to your friends with you.

35:5Gaze at the heavens and see;

consider the clouds, which are higher than you!8

35:6If you sin, how does it affect God?9

If your transgressions are many,

what does it do to him?10

35:7If you are righteous, what do you give to God,

or what does he receive from your hand?

35:8Your wickedness affects only11 a person like yourself,

and your righteousness only other people.12

35:9“People13 cry out

because of the excess of oppression;14

they cry out for help

because of the power15 of the mighty.16

35:10But no one says, ‘Where is God, my Creator,

who gives songs in the night,17

35:11who teaches us18 more than19 the wild animals of the earth,

and makes us wiser than the birds of the sky?’

35:12Then20 they cry out—but he does not answer—

because of the arrogance of the wicked.

35:13Surely it is an empty cry21—God does not hear it;

the Almighty does not take notice of it.

35:14How much less, then,

when you say that you do not perceive him,

that the case is before him

and you are waiting for him!22

35:15And further,23 when you say

that his anger does not punish,24

and that he does not know transgression!25

35:16So Job opens his mouth to no purpose;26

without knowledge he multiplies words.”

Elihu’s Fourth Speech27

36:1Elihu said further:1

36:2“Be patient2 with me a little longer

and I will instruct you,

for I still have words to speak on God’s behalf.3

36:3With my knowledge I will speak comprehensively,4

and to my Creator I will ascribe righteousness.5

36:4For in truth, my words are not false;

it is one complete6 in knowledge

who is with you.

36:5Indeed, God is mighty; and he does not despise people,7

he8 is mighty, and firm9 in his intent.10

36:6He does not allow the wicked to live,11

but he gives justice to the poor.

36:7He does not take his eyes12 off the righteous;

but with kings on the throne

he seats the righteous13 and exalts them forever.14

36:8But if they are bound in chains,15

and held captive by the cords of affliction,

36:9then he reveals16 to them what they have done,17

and their transgressions,

that they were behaving proudly.

36:10And he reveals18 this19 for correction,

and says that they must turn20 from evil.

36:11If they obey and serve him,

they live out their days in prosperity

and their years in pleasantness.21

36:12But if they refuse to listen,

they pass over the river of death,22

and expire without knowledge.

36:13The godless at heart23 nourish anger,24

they do not cry out even when he binds them.

36:14They die25 in their youth,

and their life ends among the male cultic prostitutes.26

36:15He delivers the afflicted by27 their28 afflictions,

he reveals himself to them29 by their suffering.

36:16And surely, he drew you30 from the mouth of distress,

to a wide place, unrestricted,31

and to the comfort32 of your table

filled with rich food.33

36:17But now you are preoccupied with the judgment due the wicked,

judgment and justice take hold of you.

36:…

Read in Logos

This passage has been shortened. Keep reading Job 33–37 in Logos

Footnotes

  1. 1 Heb “give ear,” the Hiphil denominative verb from “ear.”
  2. 2 Heb “hear all my words.”
  3. 3 The perfect verbs in this verse should be classified as perfects of resolve: “I have decided to open … speak.”
  4. 4 H. H. Rowley (Job [], 210) says, “The self-importance of Elihu is boundless, and he is the master of banality.” He adds that whoever wrote these speeches this way clearly intended to expose the character rather than exalt him.
  5. 5 This expression is unusual; R. Gordis (Job, 371) says it can be translated, “the purity of my heart [is reflected] in my words,” but that is far-fetched and awkward. So there have been suggestions for emending יֹשֶׁר (yosher, “uprightness”). Kissane’s makes the most sense if a change is desired: “shall reveal” (an Arabic sense of yasher), although Holscher interpreted “shall affirm” (yasher, with a sense). Dhorme has “my heart will repeat” (יָשׁוּר, yashur), but this is doubtful. If Kissane’s view is taken, it would say, “my heart will reveal my words.” Some commentators would join “and knowledge” to this colon, and read “words of knowledge”—but that requires even more emendations.
  6. 6 More literally, “and the knowledge of my lips they will speak purely.”
  7. 7 Some commentators want to put this verse after v. 6, while others omit the verse entirely. Elihu is claiming here that he is inspired by God. The verb תְּחַיֵּנִי (tékhayyeni) is the Piel imperfect of the verb “to live.” It can mean “gives me life,” but it can also me “quickens me, enlivens me.”
  8. 8 The Hebrew text does not contain the term “arguments,” but this verb has been used already for preparing or arranging a defense.
  9. 9 The verb means “nipped off,” as a potter breaks off a piece of clay when molding a vessel.
  10. 10 The noun means “my pressure; my burden” in the light of the verb אָכֲף (’akhaf, “to press on; to grip tightly”). In the parallel passages the text used “hand” and “rod” in the hand to terrify. The has “hand” here for this word. But simply changing it to “hand” is ruled out because the verb is masculine.
  11. 12 Heb “in my ears.”
  12. 14 The word is a ; hap is from חָפַף (khafaf). It is used in New Hebrew in expressions like “to wash” the head. Cognates in and Akkadian support the meaning “to wash; to clean.”
  13. 16 Heb “he”; the referent (God) has been specified in the translation for clarity.
  14. 17 The Hebrew means “frustrations” or “oppositions.” The has “displeasure,” “faults,” and “occasions.” Rashi chose the word found in Judg 14:4—with metathesis—meaning “pretexts” (תֹּאֲנוֹת, to’anot); this is followed by , .
  15. 19 The meaning of this verb is “this is my answer to you.”
  16. 20 The has “he that is above men is eternal.” Elihu is saying that God is far above Job’s petty problems.
  17. 21 The has “all his words.” This must refer to “man” in the previous verse. But many wish to change it to “my words,” since it would be summarizing Job’s complaint to God.
  18. 22 The and the have “and he does not repeat it,” a reading of the text as it is, according to E. Dhorme (Job, 403). But his argument is based on another root with this meaning—a root which does not exist (see L. Dennefeld, 48 [1939]: 175). The verse is saying that God does speak to man.
  19. 23 The idiom is “he uncovers the ear of men.” This expression means “inform” in Ruth 4:4; 1 Sam 20:2, etc. But when God is the subject it means “make a revelation” (see 1 Sam 9:15; 2 Sam 7:27).
  20. 24 Heb “and seals their bonds.” The form of the present translation, “and terrifies them with warnings,” is derived only by emending the text. Aquila, the , , and Job have “their correction” for “their bond,” which is what the used. But the , Aquila, and the have “terrifies” for the verb. This involves a change in pointing from יָחְתֹּם (yakhtom) to יְחִתֵּם (yékhittem). The has “appearances of fear” instead of “bonds.” The point of the verse seems to be that by terrifying dreams God makes people aware of their ways.
  21. 25 The simply has מַעֲשֶׂה (ma’aseh, “deed”). The has “from his iniquity” which would have been מֵעַוְלָה (me’avlah). The two letters may have dropped out by haplography. The is workable, but would have to mean “[evil] deeds.”
  22. 26 Here too the sense of the is difficult to recover. Some translations took it to mean that God hides pride from man. Many commentators changed יְכַסֶּה (yékhasseh, “covers”) to יְכַסֵּחַ (yékhasseakh, “he cuts away”), or יְכַלֶּה (yékhalleh, “he puts an end to”). The various emendations are not all that convincing.
  23. 27 A number of interpreters and translations take this as “the pit” (see Job 17:14; cf. , , , ).
  24. 28 Here is another difficult line. The verb normally means “to pass through; to pass over,” and so this word would normally mean “from passing through [or over].” The word שֶׁלַח (shelakh) does at times refer to a weapon, but most commentators look for a parallel with “the pit [or corruption].” One suggestion is שְׁאוֹלָה (shé’olah, “to Sheol”), proposed by Duhm. Dhorme thought it was שַׁלַח (shalakh) and referred to the passageway to the underworld (see M. Tsevat, 4 [1954]: 43; and Svi Rin, 7 [1963]: 25). See discussion of options in IV שֶׁלַח. The idea of crossing the river of death fits the idea of the passage well, although the reading “to perish by the sword” makes sense and was followed by the .
  25. 29 The has the passive form, and so a subject has to be added: “[a man] is chastened.” The has the active form, indicating “[God] chastens,” but the object “a man” has to be added. It is understandable why the thought this was active, within this sequence of verbs; and that is why it is the inferior reading.
  26. 30 The Kethib “the strife of his bones is continual,” whereas the Qere has “the multitude of his bones are firm.” The former is the better reading in this passage. It indicates that the pain is caused by the ongoing strife.
  27. 31 Heb “food of desire.” The word “rejects” is not in the Hebrew text, but is supplied in the translation for clarity.
  28. 32 Heb “are laid bare.” This is the Qere reading; the Kethib means “bare height.” Gordis reverses the word order: “his bones are bare [i.e., crushed] so that they cannot be looked upon.” But the sense of that is not clear.
  29. 33 Heb “his soul [נֶפֶשׁ, nefesh, “life”] draws near.”
  30. 34 The uses the Hiphil participle, “to those who cause death.” This seems to be a reference to the belief in demons that brought about death, an idea not mentioned in the Bible itself. Thus many proposals have been made for this expression. Hoffmann and Budde divide the word into לְמוֹ מֵתִּים (lémo metim) and simply read “to the dead.” Dhorme adds a couple of letters to get לִמְקוֹם מֵתִּים (limqom metim, “to the place [or abode] of the dead”).
  31. 35 The verse is describing the way God can preserve someone from dying by sending a messenger (translated here as “angel”), who could be human or angelic. This messenger will interpret/mediate God’s will. By “one … out of a thousand” Elihu could have meant either that one of the thousands of messengers at God’s disposal might be sent or that the messenger would be unique (see Eccl 7:28; and cp. Job 9:3).
  32. 36 This is a smoother reading. The has “to tell to a man his uprightness,” to reveal what is right for him. The translated this word “duty”; the choice is adopted by some commentaries. However, that is too far from the text, which indicates that the angel/messenger is to call the person to uprightness.
  33. 37 This verse seems to continue the protasis begun in the last verse, with the apodosis coming in the next verse.
  34. 38 Heb “he”; the referent (God) has been specified in the translation for clarity.
  35. 39 The verb is either taken as an anomalous form of פָּדַע (pada’, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (para’, “to let loose,” so Wright).
  36. 40 This verse and v. 28 should be compared with Ps 49:7–9, 15 (8–10, 16 ) where the same basic vocabulary and concepts are employed.
  37. 41 The word רֻטֲפַשׁ (rutafash) is found nowhere else. One suggestion is that it should be יִרְטַב (yirtav, “to become fresh”), connected to רָטַב (ratav, “to be well watered [or moist]”). It is also possible that it was a combination of רָטַב (ratav, “to be well watered”) and טָפַשׁ (tafash, “to grow fat”). But these are all guesses in the commentaries.
  38. 42 The word describes the period when the man is healthy and vigorous, ripe for what life brings his way.
  39. 43 Heb “he”; the referent (God) has been specified in the translation for clarity.
  40. 44 Heb “his face”; the referent (God) has been specified in the translation for clarity. This is usually taken to mean that as a worshiper this individual comes into the presence of the Lord in prayer, and in the sanctuary he sees God’s face, i.e., he sees the evidence of God’s presence.
  41. 45 Heb “he”; the referent (God) has been specified in the translation for clarity.
  42. 46 Many commentators think this line is superfluous and so delete it. The changed the verb to “he recounts,” making the idea that the man publishes the news of his victory or salvation (taking “righteousness” as a metonymy of cause).
  43. 47 The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” ( 24 [1953]: 275).
  44. 48 Heb “to men.”
  45. 49 The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”
  46. 50 See note on “him” in v. .
  47. 51 Elihu will repeat these instructions for Job to listen, over and over in painful repetition. See note on the heading to .
  48. 52 The phrase “in his dealings” is not in the Hebrew text, but has been supplied in the translation for clarification.
  49. 53 Heb “if there are words.”
  50. 54 The infinitive construct serves as the complement or object of “I desire.” It could be rendered “to justify you” or “your justification, “namely, “that you be justified.”
  51. 55 This speech of Elihu focuses on defending God. It can be divided into these sections: Job is irreligious (2–9), God is just (10–15), God is impartial and omniscient (16–30), Job is foolish to rebel (31–37).
  52. 1 Heb “give ear to me.”
  53. 2 The Hebrew word means “the men who know,” and without a complement it means “to possess knowledge.”
  54. 3 Or “examines; tests; tries; discerns.”
  55. 4 Or “palate”; the Hebrew term refers to the tongue or to the mouth in general.
  56. 5 Elihu means “choose after careful examination.”
  57. 6 The word is מִשְׁפָּט (mishpat) again, with the sense of what is right or just.
  58. 7 Heb “righteous,” but in this context it means to be innocent or in the right.
  59. 8 The verb is the Piel imperfect of כָּזַב (kazav), meaning “to lie.” It could be a question: “Should I lie [against my right?]—when I am innocent. If it is repointed to the Pual, then it can be “I am made to lie,” or “I am deceived.” Taking it as a question makes good sense here, and so emendations are unnecessary.
  60. 9 The Hebrew text has only “my arrow.” Some commentators emend that word slightly to get “my wound.” But the idea could be derived from “arrows” as well, the wounds caused by the arrows. The arrows are symbolic of God’s affliction.
  61. 10 Heb “without transgression”; but this is parallel to the first part where the claim is innocence.
  62. 11 Heb “he drinks,” but coming after the question this clause may be subordinated.
  63. 12 The scorn or derision mentioned here is not against Job, but against God. Job scorns God so much, he must love it. So to reflect this idea, Gordis has translated it “blasphemy” (cf. ).
  64. 13 The perfect verb with the vav (ו) consecutive carries the sequence forward from the last description.
  65. 14 The word חֶבְרַה (khevrah, “company”) is a . But its meaning is clear enough from the connections to related words and this context as well.
  66. 15 The infinitive construct with the ל (lamed) preposition may continue the clause with the finite verb (see §114.p).
  67. 16 Heb “men of wickedness”; the genitive is attributive (= “wicked men”).
  68. 17 Gordis, however, takes this expression in the sense of “being in favor with God.”
  69. 18 Heb “men of heart.” The “heart” is used for the capacity to understand and make the proper choice. It is often translated “mind.”
  70. 19 For this construction, see Job 27:5.
  71. 20 Heb “for the work of man, he [= God] repays him.”
  72. 21 Heb “he causes it to find him.” The text means that God will cause a man to find (or receive) the consequences of his actions.
  73. 22 The verb פָּקַד (paqad) means “to visit; to appoint; to number.” Here it means “to entrust” for care and governing. The implication would be that there would be someone higher than God—which is what Elihu is repudiating by the rhetorical question. No one entrusted God with this.
  74. 23 The preposition is implied from the first half of the verse.
  75. 24 Heb “he”; the referent (God) has been specified in the translation for clarity.
  76. 25 This is the reading following the Qere. The Kethib and the and the suggest a reading יָשִׂים (yasim, “if he [God] recalls”). But this would require leaving out “his heart,” and would also require redividing the verse to make “his spirit” the object. It makes better parallelism, but may require too many changes.
  77. 26 The phrase “you have” is not in the Hebrew text, but is implied.
  78. 27 Heb “the sound of my words.”
  79. 28 The force of הַאַף (ha’af) is “Is it truly the case?” The point is being made that if Job were right God could not be judging the world.
  80. 29 The verb חָבַשׁ (khavash) has the basic idea of “to bind,” as in binding on the yoke, and then in the sense of subduing people under authority (cf. Assyrian absanu). The imperfect verb here is best expressed with the potential nuance.
  81. 30 The two words could be taken separately, but they seem to form a fine nominal hendiadys, because the issue is God’s justice. So the word for power becomes the modifier.
  82. 31 Heb “Does one say,” although some smooth it out to say “Is it fit to say?” For the reading “who says,” the form has to be repointed to הַאֹמֵר (ha’omer) meaning, “who is the one saying.” This reading is supported by the , , and . Also it seems to flow better with the following verse. It would be saying that God is over the rulers and can rebuke them. The former view is saying that no one rebukes kings, much less Job rebuking God.
  83. 32 The word בְּלִיָּעַל (béliyya’al) means both “worthless” and “wicked.” It is common in proverbial literature, and in later writings it became a description of Satan. It is usually found with “son of.”
  84. 33 The verb means “to give recognition; to take note of” and in this passage with לִפְנֵי (lifne, “before”) it means to show preferential treatment to the rich before the poor. The word for “rich” here is an unusual word, found parallel to “noble” (Isa 32:2). P. thinks it is a term of social distinction ( 18 [1937]: 207–8).
  85. 34 Dhorme transposes “in the middle of the night” with “they pass away” to get a smoother reading. But the emphasizes the suddenness by putting both temporal ideas first. E. F. Sutcliffe leaves the order as it stands in the text, but adds a verb “they expire” after “in the middle of the night” (“Notes on Job, textual and exegetical,” 30 [1949]: 79ff.).
  86. 35 R. Gordis (Job, 389) thinks “people” here mean the people who count, the upper class.
  87. 36 The verb means “to be violently agitated.” There is no problem with the word in this context, but commentators have made suggestions for improving the idea. The proposal that has the most to commend it, if one were inclined to choose a new word, is the change to יִגְוָעוּ (yigva’u, “they expire”; so Ball, Holscher, Fohrer, and others).
  88. 37 Heb “not by hand.” This means without having to use force.
  89. 38 Heb “his”; the referent (a person) has been specified in the translation for clarity.
  90. 39 The construction of this colon uses the Niphal infinitive construct from סָתַר (satar, “to be hidden; to hide”). The resumptive adverb makes this a relative clause in its usage: “where the evildoers can hide themselves.”
  91. 40 Heb “for he does not put upon man yet.” This has been given a wide variety of interpretations, all of which involve a lot of additional thoughts. The word עוֹד (’od, “yet, still”) has been replaced with מוֹעֵד (mo’ed, “an appointed time,” Reiske and Wright), with the ם (mem) having dropped out by haplography. This makes good sense. If the is retained, the best interpretation would be that God does not any more consider (from “place upon the heart”) man, that he might appear in judgment.
  92. 41 Heb “[with] no investigation.”
  93. 42 The direct object “them” is implied and has been supplied in the translation for clarity.
  94. 43 The Hebrew term “night” is an accusative of time.
  95. 44 Heb “under wicked men,” or “under wickednesses.” J. C. Greenfield shows that the preposition can mean “among” as well (“Prepositions B Tachat in Jes 57:5,” 32 [1961]: 227). That would allow “among wicked men.” It could also be “instead of” or even “in return for [their wickedness]” which is what the does.
  96. 45 The text simply uses רֹאִים (ro’im): “[in the place where there are] seers,” i.e., spectators.
  97. 46 The verb הִשְׂכִּילוּ (hiskilu) means “to be prudent; to be wise.” From this is derived the idea of “be wise in understanding God’s will,” and “be successful because of prudence”—i.e., successful with God.
  98. 47 The verse begins with the infinitive construct of בּוֹא (bo’, “go”), showing the result of their impious actions.
  99. 48 The verb here is an imperfect; the clause is circumstantial to the preceding clause, showing either the result, or the concomitant action.
  100. 49 Heb “he”; the referent (God) has been specified in the translation for clarity.
  101. 50 The verb in this position is somewhat difficult, although it does make good sense in the sentence—it is just not what the parallelism would suggest. So several emendations have been put forward, for which see the commentaries.
  102. 51 The line simply reads “and over a nation and over a man together.” But it must be the qualification for the points being made in the previous lines, namely, that even if God hides himself so no one can see, yet he is still watching over them all (see H. H. Rowley, Job [], 222).
  103. 52 The word translated “alike” (Heb “together”) has bothered some interpreters. In the reading taken here it is acceptable. But others have emended it to gain a verb, such as “he visits” (Beer), “he watches over” (Duhm), “he is compassionate” (Kissane), etc. But it is sufficient to say “he is over.”
  104. 53 This last verse is difficult because it is unbalanced and cryptic. Some have joined the third line of v. 29 with this entire verse to make a couplet. But the same result is achieved by simply regarding this verse as the purpose of v. 29. But there still are some words that must be added. In the first colon, “[he is over the nations] … preventing from ruling.” And in the second colon, “laying” has to be supplied before “snares.”
  105. 54 The Hebrew text has only “I lift up” or “I bear” (= I endure). The reading “I have been led astray” is obtained by changing the vowels to read a passive. If the is retained, an object has to be supplied, such as “chastisement” (so , ) or “punishment” (). If not, then a different reading would be followed (e.g., “I was misguided” []; “I am guilty” []).
  106. 55 Heb “what I do not see,” more specifically, “apart from [that which] I see.”
  107. 56 Heb “is it from with you,” an idiomatic expression meaning “to suit you” or “according to your judgment.”
  108. 57 Heb “he”; the referent (God) has been specified in the translation for clarity.
  109. 58 There is no object on the verb, and the meaning is perhaps lost. The best guess is that Elihu is saying Job has rejected his teaching.
  110. 59 Adding “that” in the translation clarifies Elihu’s indirect citation of the wise individuals’ words.
  111. 60 The Hiphil infinitive construct is here functioning as a substantive. The word means “prudence; understanding.”
  112. 61 The reads אָבִי (’avi, “my father”), which makes no sense. Some follow the and emend the word to make a verb “I desire” or use the noun “my desire of it.” Others follow an Arabic word meaning “entreat, I pray” (cf. ESV, “Would that Job were tried”). The and the versions have “but” and “surely” respectively. Since this is the only support, albeit weak, it may be the best choice. In this sense Elihu would be saying that because of Job’s attitude God will continue to test him.
  113. 62 Although frequently translated “rebellion,” the basic meaning of this Hebrew term is “transgression.”
  114. 63 If this reading stands, it would mean that Job shows contempt, meaning that he mocks them and accuses God. It is a bold touch, but workable. Of the many suggested emendations, Dhorme alters some of the vowels and obtains a reading “and casts doubt among us,” and then takes “transgression” from the first colon for the complement. Some commentators simply delete the line.
  115. 64 This short speech falls into two sections: Elihu refutes Job’s claim that goodness avails nothing (35:2–8), asserting that when the cry of the afflicted goes unanswered they have not learned their lesson (35:9–16).
  116. 1 The line could be read as “do you reckon this for justice? Here “to be” is understood.
  117. 2 The word “when” is not in the Hebrew text, but is implied.
  118. 3 The brief line could be interpreted in a number of ways. The simply has “my right from God.” It could be “I am right before God,” “I am more just/right than God” (identifying the preposition as a comparative min (מִן); cf. J. E. Hartley, Job [], ), “I will be right before God,” or “My just cause against God.”
  119. 4 The referent of “you” is usually understood to be God.
  120. 5 The Hebrew text merely says, “What do I gain from my sin?” But Job has claimed that he has not sinned, and so this has to be elliptical: “more than if I had sinned” (H. H. Rowley, Job [], 224). It could also be, “What do I gain without sin?”
  121. 6 The emphatic pronoun calls attention to Elihu who will answer these questions.
  122. 7 The Hebrew text adds, “with words,” but since this is obvious, for stylistic reasons it has not been included in the translation.
  123. 8 The preposition is taken here as a comparative min (מִן). The line could also read “that are high above you.” This idea has appeared in the speech of Eliphaz (22:12), Zophar (11:7ff.), and even Job (9:8ff.).
  124. 9 Heb “him” (also in v. 7); the referent (God) has been specified in the translation for clarity.
  125. 11 The phrase “affects only” is supplied in the translation of this nominal sentence. According to Strahan, “Elihu exalts God’s greatness at the cost of His grace, His transcendence at the expense of His immanence. He sets up a material instead of a spiritual stand of profit and loss. He does not realize that God does gain what He desires most by the goodness of men, and loses what He most loves by their evil.”
  126. 12 Heb “and to [or for] a son of man, your righteousness.”
  127. 13 The word “people” is supplied, because the sentence only has the masculine plural verb.
  128. 14 The final noun is an abstract plural, “oppression.” There is no reason to change it to “oppressors” to fit the early versions. The expression is literally “multitude of oppression.”
  129. 15 Heb “the arm,” a metaphor for strength or power.
  130. 16 Or “of the many” (see I רַב 6.a).
  131. 17 There have been several attempts to emend the line, none of which are particularly helpful or interesting. H. H. Rowley (Job [], 225) says, “It is a pity to rob Elihu of a poetic line when he creates one.”
  132. 18 The form in the text, the Piel participle from אָלַף (’alaf, “teach”) is written in a contracted form; the full form is מְאַלְּפֵנוּ (mé’alléfenu).
  133. 19 Some would render this “teaches us by the beasts.” But Elihu is stressing the unique privilege humans have.
  134. 20 The adverb שָׁם (sham, “there”) connects this verse to v. 11. “There” can be locative or temporal—and here it is temporal (= “then”).
  135. 21 Heb “surely—vanity, he does not hear.” The cry is an empty cry, not a prayer to God. Dhorme translates it, “It is a pure waste of words.”
  136. 22 The point is that if God does not listen to those who do not turn to him, how much less likely is he to turn to one who complains against him.
  137. 23 The expression “and now” introduces a new complaint of Elihu—in addition to the preceding. Here the verb of v. 14, “you say,” is understood after the temporal ki (כִּי).
  138. 24 The verb פָקַד (paqad) means “to visit” (also “to appoint; to muster; to number”). When God visits, it means that he intervenes in one’s life for blessing or cursing (punishing, destroying).
  139. 25 The word פַּשׁ (pash) is a . K&D 12:275 derived it from an Arabic word meaning “belch,” leading to the idea of “overflow.” 832 defines it as “folly.” Several define it as “transgression” on the basis of the versions (Theodotion, Symmachus, ). The took it as “greatly heed,” but that is not exactly “greatly know,” when the text beyond that requires “not know at all.” The has “he does not take the least notice of wickedness.”
  140. 26 The word הֶבֶל (hevel) means “vanity; futility; to no purpose.”
  141. 27 This very lengthy speech can be broken down into the following sections: the discipline of suffering (36:2–25), the work and wisdom of God (36:26–37:24).
  142. 1 The use of וַיֹּסֶף (vayyosef) is with the hendiadys construction: “and he added and said,” meaning “and he said again, further.”
  143. 2 The verb כָּתַּר (kattar) is the Piel imperative; in Hebrew the word means “to surround” and is related to the noun for crown. But in it means “to wait.” This section of the book of Job will have a few Aramaic words.
  144. 3 The Hebrew text simply has “for yet for God words.”
  145. 4 Heb “I will carry my knowledge to-from afar.” The expression means that he will give a wide range to knowledge, that he will speak comprehensively.
  146. 5 This line gives the essence of all of Elihu’s speech—to give or ascribe righteousness to God against the charges of Job. Dhorme translates this “I will justify my Maker,” and that is workable if it carries the meaning of “declaring to be right.”
  147. 6 The word is תְּמִים (témim), often translated “perfect.” It is the same word used of Job in 2:3. Elihu is either a complete stranger to modesty or is confident regarding the knowledge that he believes God has revealed to him for this situation. See the note on the heading before .
  148. 7 The object “people” is not in the Hebrew text but is implied.
  149. 8 The text simply repeats “mighty.”
  150. 9 The last two words are simply כֹּחַ לֵב (koakh lev, “strong in heart”), meaning something like “strong; firm in his decisions.”
  151. 10 There are several problems in this verse: the repetition of “mighty,” the lack of an object for “despise,” and the meaning of “strength of heart.” Many commentators reduce the verse to a single line, reading something like “Lo, God does not reject the pure in heart” (Kissane). Dhorme and Pope follow Nichols with: “Lo, God is mighty in strength, and rejects not the pure in heart.” This reading moved “mighty” to the first line and took the second to be בַּר (bar, “pure”).
  152. 11 Or “he does not keep the wicked alive.”
  153. 12 Many commentators accept the change of “his eyes” to “his right” (reading דִּינוֹ [dino] for עֵינָיו [’enayv]). There is no compelling reason for the change; it makes the line commonplace.
  154. 13 Heb “them”; the referent (the righteous) has been repeated from the first part of the verse for clarity.
  155. 14 Heb “he seats them forever and exalts them.” The last verb can be understood as expressing a logical consequence of the preceding action (cf. §111.l = “he seats them forever so that he exalts them”). Or the two verbs can be taken as an adverbial hendiadys whereby the first modifies the second adverbially: “he exalts them by seating them forever” or “when he seats them forever” (cf. §111.d). Some interpret this verse to say that God seats kings on the throne, making a change in subject in the middle of the verse. But it makes better sense to see the righteous as the subject matter throughout—they are not only protected, but are exalted.
  156. 15 Dhorme thinks that the verse is still talking about kings, who may be in captivity. But this diverts attention from Elihu’s emphasis on the righteous.
  157. 16 The verb נָגַד (nagad) means “to declare; to tell.” Here it is clear that God is making known the sins that caused the enslavement or captivity, so “reveal” makes a good interpretive translation.
  158. 17 Heb “their work.”
  159. 18 The idiom once again is “he uncovers their ear.”
  160. 19 The revelation is in the preceding verse, and so a pronoun must be added to make the reference clear.
  161. 20 The verb שׁוּב (shuv, “to turn; to return”) is one of the two major words in the OT for “repent”—to return from evil. Here the imperfect should be obligatory—they must do it.
  162. 21 Some commentators delete this last line for metrical considerations. But there is no textual evidence for the deletion; it is simply the attempt by some to make the meter rigid.
  163. 22 This is a similar expression to the one in Job 33:18, where the suggestion was made by many that it means crossing over the canal or river of death. Some retain the earlier interpretation of “perish by the sword” (cf. ).
  164. 23 The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.
  165. 24 Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.
  166. 25 The text expresses this with “their soul dies.”
  167. 26tn Heb “among the male prostitutes” who were at the temple—the “holy ones,” with “holy” being used in that sense of “separated to that form of temple service.” So uncleanness and shame are some of the connotations of the reference. Some modern translations give the general sense only: “their life ends in shame” (); “and perish among the reprobate” (); “die … after wasting their lives in immoral living” ().
  168. 27 The preposition בּ (bet) in these two lines is not location but instrument, not “in” but “by means of.” The affliction and the oppression serve as a warning for sin, and therefore a means of salvation.
  169. 28 Heb “his.”
  170. 29 Heb “he uncovers their ear.”
  171. 30 The Hebrew verb means “to entice; to lure; to allure; to seduce,” but these have negative connotations. The English “to persuade; to draw” might work better. The verb is the Hiphil perfect of סוּת (sut). But the nuance of the verb is difficult. It can be equivalent to an English present expressing what God is doing (Peake). But the subject is contested as well. Since the verb usually has an evil connotation, there have been attempts to make the “plaza” the subject—“the wide place has led you astray” (Ewald).
  172. 31 Heb “a broad place where there is no cramping beneath [or under] it.”
  173. 32 The word נַחַת (nakhat) could be translated “set” if it is connected with the verb נוּחַ (nuakh, “to rest,” but then “to lay to rest, to set”). Kissane translates it “comfort.” Dhorme thinks it could come from נוּחַ (nuakh, “to rest”) or נָחַת (nakhat, “to descend”). But his conclusion is that it is a dittography after “under it” (p. 545).
  174. 33 Heb “filled with fat.”

Cross references

  1. 11 See Job 9:34 and 13:21.
  2. 13 See Job 9:21; 10:7; 23:7; 27:4; ch. 31.
  3. 15 See Job 10:13ff.; 19:6ff.; and 13:24.
  4. 18 See Job 13:27.
  5. 10 See Job 7:20.