Jó 32
Bob Utley · You Can Understand the Bible
Jó 32
CONTEXTUAL INSIGHTS This begins a literary context (Job 32:1-37:24) where a young bystander, hearing the conversation between Job and his three comforters, finally speaks because the three comforters have no more to say. Some scholars suggest this was not an original part of the book (though there are no Hebrew MSS where it is missing or located in a different place). use of new roots (i.e., Arabic and Aramaic) use of a different literary style part prose, not all poetry Elihu not mentioned in the close of the book (Job 42:7-17) Elihu seems to allude to things said in the previous cycles of dialogues Job does not respond to Elihu and God never mentions him or affirms his words It may be that Elihu's speeches are a way to highlight Job's theological error (i.e., willing to depreciate God's goodness and justice, cf. Job 9:20-22; 27:2; 31:6) to maintain his innocence (cf. Job 32:1-2; 10:7; 13:18). However, it is also possible that Elihu is depicted purposefully by the author of Job (a later Judean court sage) as another attempt by a "know-it-all" religionist (cf. Job 33:1-7) to refute Job's integrity. Elihu appears suddenly and is not mentioned again. He is not addressed by Job or God! His words are almost as long as the dialogues but nothing new is added. What may be "new" is his claim to special revelation (although Eliphaz also claimed revelation in a dream). The three friends highlight "traditional wisdom" and "aged wisdom," while Elihu seems to highlight a "spiritual" dimension (see Tremper Longman III, Job, p. 368).
Jó 32:1-10
32:1-5 Job 32:1-6a is in prose, like 31:40c. 32:1 "answering" The VERB (BDB 772 I, KB 851) is the standard way in the book to introduce a response by another person. Notice it appears in Job 32:1,6,12,15,16,17,20. ▣ "because he was righteous in his own eyes" See note in Contextual Insights, C. This is the major theological problem in Job's speeches. He truly felt he was innocent and did not deserve the terrible things that happened to him. He saw the problems: "the two ways" do not apply to all suffering and problems God was unjust and cruel He sent these problems (i.e., God in control of all things, no secondary causes, cf. Isa. 45:7; Amos 3:6) He did not respond to Job's repeated prayers He allowed the wicked to continue 32:2 "the anger" This term (BDB 354, KB 351, in Qal) is used several times. Elihu is angry (lit. "burned") at Job, Job 32:2 (twice) Elihu is angry at Job's three comforters, Job 32:3,5 Elihu's anger is based on his deep theological disagreement with Job and his three comforters. Elihu defends God and His ways with humans. ▣ "the Buzite" The root buz (BDB 100) may refer to Abraham's brother's (Nahor) son (cf. Gen. 22:21), if Job relates historically to Abraham's day. The basic Hebrew root means contempt – BDB 100 II despise – BDB 100 I The New Oxford Annotated Bible suggests he was an Aramean, living near Edom (p. 660). This seems to be confirmed in Jer. 25:23. ▣ "Ram" This name (BDB 928) is found several times in the OT. ancestor of David – Ruth 4:19; 1 Chr. 2:9-10 a family mentioned in 1 Chr. 2:25,27 here ▣ "he justified himself" This root (NOUN, BDB 481, KB 1002; VERB, BDB 842, KB 1003, here a Piel INFINITIVE CONSTRUCT) is the important theological term translated: right righteous righteousness just justified Elihu is especially interested in being "right" with a "righteous" God. He uses the root 13 times in his speeches (Job 32-37). But notice it is not related to the Mosaic covenant (i.e., setting is Edom, not Israel, although I think the author is a Judean court sage) but to the fair treatment of other humans. SPECIAL TOPIC: RIGHTEOUSNESS ▣ NASB, LXX, Vulgate "before God" NKJV, NRSV, NET "rather than God" "blaming God" "God was wrong" "against God" Peshitta, REB "more than God" The MT has a PREPOSITION, either מה (BDB 552-554) מן (BDB 577), which is more probable and also has a wide semantic field The context seems to denote a contrast but the same PREPOSITION means "before" or "in the presence of" in Job 4:17. So the interpretive question is, "Does the phrase denote Job in court before God Job justifying himself at God's expense?" Both fit the book. 32:3 The last line of the MT of Job 32:3 has "God" instead of "Job." This is one of the eighteen changes in the MT made by sopherim (Jewish scholars) because they thought the original reading was blasphemous. The TEV, NJB, REB retain "God." If the last line should have "Job," then Elihu is accusing the three comforters of falsely accusing Job of sin with no evidence (NASB, JPSOA, Peshitta, LXX, NET). If the last line should have "God," then it refers to Job's accusations of God's unfairness and injustices. This lists two reasons why Elihu was angry at the three comforters. they could not answer Job (cf. Job 32:5,7) still they accused Job of hidden sin (lit. "condemned him of evil," BDB 957, KB 1294, Hiphil IMPERFECT with waw) 32:4-6 Elihu lists several reasons why he waited to give his comments. he thought the older (i.e., wiser) comforters would handle this issue, Job 32:4,9 he was young and in the ANE age had honor and deference (cf. Job 29:8), Job 32:4,6,7 he was shy and afraid, Job 32:6 32:4 Elihu had waited patiently to respond to Job because he hoped the three friends could convince him of his errors, Job 32:5 he was younger than they, Job 32:4 32:6 NASB, NJB "shy" NKJV, Peshitta, NET "afraid" "timid" "awestruck" "shrank from" "being reticent" This VERB (BDB 267 II, KB 267, Qal PERFECT from an Aramaic root) occurs only here in the OT. It is parallel with "afraid" (BDB 431, KB 432, Qal IMPERFECT with waw; NASB has "I was shy and afraid"). 32:7 The NRSV translates this verse as two IMPERFECTS used in a JUSSIVE sense ("lest. . ."). 32:8 "a spirit in man" This is the Hebrew term ruah (BDB 924). See SPECIAL TOPIC: BREATH, WIND, SPIRIT (OT). The term "man" is enosh (BDB 60), cf. Job 32:1,5,8; 33:12,15,16,26,27, etc.). The term "Adam" (BDB 9) is used in Job 32:13. It is always a question if these terms are synonymous or are meant to draw a distinction. I think here they denote their semantic overlap. If so, it denotes frail, fallen humanity. ▣ "the breath of the Almighty" Some commentators refer this specifically to Gen. 2:7, but I think it is parallel with "a spirit in man" and refers to the life of a person energized by God's Spirit. In a sense Elihu is claiming divine inspiration (cf. Job 33:4). ▣ "understanding" The Hebrew VERB (BDB 106, KB 122, Hiphil IMPERFECT) means "give understanding." Elihu is claiming a special wisdom from God (cf. Job 38:26). Remember, one of the issues of the book is "who has God's wisdom?" Job three comforters Elihu no one but God Himself 32:9 "the abundant in years" "great men" NRSV, LXX, Peshitta, Vulgate "the old" "great age" JPSOA, NET "the aged" The MT has "it is not the many." The ADJECTIVE (BDB 912 I) can mean "many" or "great." It is the LXX that interprets this as "aged," probably because of the intended parallelism with "elders" in Job 32:9b. 32:10 "Listen to me" This is a literary IMPERATIVE (BDB 1033, KB 1570), used so often by Job to his three comforters Job 13:6 – Hiphil IMPERATIVE Job 13:17 – INFINITIVE ABSOLUTE and Qal IMPERATIVE of the same root Job 21:2 (same form as b. above) by Eliphaz – Job 15:17; Qal IMPERATIVE by Elihu Job 32:10; 33:1,31,33 – Qal IMPERATIVE Job 33:1,31 – Hiphil IMPERATIVES (synonyms, BDB 24, KB 27 and BDB 904, KB 1151) Job 34:2,10 – Qal IMPERATIVE Job 37:2 – Qal IMPERATIVE Job to God (entreaty) – Job 42:4, Qal IMPERATIVE Probably it connotes the idea that the recipients were not listening carefully. ▣ "what I think" This is literally the MASCULINE NOUN (BDB 395, KB 228) meaning "knowledge" or "opinion," cf. Job 32:6,10,17. The root is used again in Job 36:3 and Job 37:16, but it is found in only five places in Job and nowhere else in the OT. The FEMININE form is common in Job and used often in the OT.
Jó 32:11-14
32:11-14 Elihu addresses the three comforters. Their final answer was to say, "God (El), not any human being, will deal with Job" (Job 32:13). Some grammarians see the VERB (BDB 623, KB 674, Qal IMPERFECT), "drive him away," used in a JUSSIVE sense (i.e., "Let God drive him away"). They were trying to make excuses for their failure to convince Job of his sin. Elihu, in Job 32:14, asserts he will not address Job with the same argument as the three friends. 32:13 "do not say" NKJV, LXX "lest you say" "yet do not say" "how can you claim" NJB, NET "so do not say" "see then that you do not claim" "so that you could not say" The MT has a CONJUNCTION (BDB 814) and a Qal IMPERFECT VERB (BDB 55, KB 65). The combination suggests a warning (i.e., "beware"). Elihu warns the three comforters not to try to explain away their failed efforts by asserting God will deal with an unrepentant Job. ▣ "God will rout him, not man" NKJV, NRSV "God will vanquish him, not man" NJB, TEV "our teaching is divine and not human" The UBS Text Project (p. 106) gives the MT reading (NASB, NKJV, NRSV) a "C" rating (considerable doubt). It mentions an emendation of one consonant that is followed by TEV, NJB. ידפנו – BDB 623, KB 674, Qal IMPERFECT (נדף) ילפנו – BDB 48 I, KB 59 I, Piel IMPERFECT (אלף); the root is also found in Job 15:5; 32:33; 35:11, "to lean," "to teach"
Jó 32:15-22
32:15-16 These verses describe the three friends' speeches to Job. They failed to convince him or convict him, so the three friends fell silent. But now Elihu must speak (Job 32:18-20a). 32:19 NASB, NKJV, NRSV, REB "new wineskins" LXX, REB "bellows of a blacksmith" "jugs of new wine" Most English translations follow the MT but UBS Text Project (p. 108) gives the LXX option a "C" rating (considerable doubt). Job 32:19 is a hyperbolic example. This is imagery used by Elihu of his desire to speak freely. Usually new wineskins (normally sheep stomachs or sheep skins) were used to store new wine because they were elastic and could stand the rapid/violent fermentation process. Jesus used similar imagery but spoke of "old wineskins" (i.e. Matt. 9:17). 32:20-21 The VERBS are all IMPERFECT. The NASB translates them as COHORTATIVES ("let. . ."). The MT's first VERB (BDB 180, KB 210, Piel) is a COHORTATIVE, which may influence the other VERBS in this context (i.e., Qal IMPERFECTS used in a COHORTATIVE sense). 32:21 "be partial" This is literally "lift the face," which was a judicial idiom for fairness and impartiality. Plaintiffs before judges always kept their heads bowed in court. The judge should not lift the chin up so as to recognize the person he was judging lest he knew him and became biased. 32:22 This verse also reflects the "two ways" theology. It used hyperbolic Semitic imagery to make a point (the Expositor's Bible Commentary, vol. 4, p. 1002, sees Job 13:8-9 as similar hyperbolic imagery). ▣ "my Maker" This (BDB 793, KB 889, Qal ACTIVE PARTICIPLE) refers to the Creator God (cf. Job 10:3,8; 14:15; 31:15; 35:10; Ps. 95:6; 100:3; 149:2).