King James Version
Job 33
33 verses with commentary
Elihu Continues: Hear My Words
Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words.
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KJV Study Commentary
<strong>Wherefore, Job, I pray thee, hear my speeches</strong>—Elihu, whose name means 'He is my God' (אֱלִיהוּא), begins his discourse with respectful directness. Unlike Job's three friends who spoke <em>about</em> Job, Elihu speaks <em>to</em> him. The imperative <strong>שְׁמַע</strong> (shema, 'hear') demands active listening, the same verb in the Shema (Deuteronomy 6:4). The phrase <strong>מִל...
Read full commentary →Ellicott’s Commentary for English Readers
XXXIII.
(1) **Wherefore, Job, I pray thee.**—He begins by professing his sincerity and integrity; and with reference to Job’s expressed desire to find an umpire (Job 9:33), and one who would maintain his right with God (Job 16:21), he declares that he is ready to do so, and that he is, like Job, made out of the clay, and consequently disposed to deal favourably with him.
Behold, now I have opened my mouth, my tongue hath spoken in my mouth. in my mouth: Heb. in my palate
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KJV Study Commentary
<strong>Behold, now I have opened my mouth</strong> (הִנֵּה־נָא פָּתַחְתִּי פִי, hinneh-na patachti fi)—Elihu's declaration marks the transition from silent observation to active speech. The particle <strong>הִנֵּה</strong> (hinneh, 'behold') demands attention, while <strong>נָא</strong> (na, 'now') emphasizes the present moment's significance. <strong>פָּתַח</strong> (patach, 'opened') suggests d...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 14 Job 14:1-22. Job Passes from His Own to the Common Misery of Mankind.
**1. woman--**feeble, and in the East looked down upon (Ge 2:21). Man being born of one so frail must be frail himself (Mt 11:11).
**few days--**(Ge 47:9; Psa 90:10). Literally, "short of days." Man is the reverse of full of days and short of trouble.
My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly.
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KJV Study Commentary
<strong>My words shall be of the uprightness of my heart</strong> (יֹשֶׁר־לִבִּי אֲמָרַי, yosher-libbi amarai)—Elihu claims moral integrity for his speech. <strong>יֹשֶׁר</strong> (yosher, 'uprightness') derives from <strong>יָשָׁר</strong> (yashar, 'straight, right'), describing both moral rectitude and theological accuracy. Unlike the three friends whose arguments became increasingly bitter, Eli...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
2. (Psa 90:6; see on Job 8:9).
The Spirit of God hath made me, and the breath of the Almighty hath given me life.
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KJV Study Commentary
Elihu declares: 'The Spirit of God hath made me, and the breath of the Almighty hath given me life.' The phrase ruach-El (רוּחַ־אֵל, Spirit of God) parallels nishmat Shaddai (נִשְׁמַת שַׁדַּי, breath of the Almighty). Both asatni (עָשָׂתְנִי, made me) and techayeni (תְּחַיֵּנִי, given me life) emphasize dependence on God for existence. Elihu establishes common ground with Job—both are creatures ow...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3. open ... eyes upon--**Not in graciousness; but, "Dost Thou sharply fix Thine eyes upon?" (See on Job 7:20; also see on Job 1:7). Is one so frail as man worthy of such constant watching on the part of God? (Zec 12:4).
**me--**so frail.
**thee--**so almighty.
If thou canst answer me, set thy words in order before me, stand up.
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KJV Study Commentary
<strong>If thou canst answer me, set thy words in order before me, stand up</strong>—Elihu invites Job to formal debate. The conditional 'if thou canst' challenges Job's previous demands to contend with God (13:3, 22; 23:3-7). <strong>עֶרְכֵנִי</strong> (orkeni, 'answer me') uses legal terminology—to arrange arguments systematically. <strong>עִרְכָה</strong> (irkah, 'set in order') appears in cont...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
4. A plea in mitigation. The doctrine of original sin was held from the first. "Man is unclean from his birth, how then can God expect perfect cleanness from such a one and deal so severely with me?"
Behold, I am according to thy wish in God's stead: I also am formed out of the clay. wish: Heb. mouth formed: Heb. cut
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KJV Study Commentary
Elihu establishes common ground with Job: "Behold, I am according to thy wish in God's stead: I also am formed out of the clay." The phrase "in God's stead" (<em>le'el</em>, לְאֵל) means "toward God" or "in God's place"—Elihu offers to be Job's mediator, the very thing Job longed for (9:33, 16:19). The phrase "formed out of the clay" (<em>qoratsti mechomer</em>, קֹרַצְתִּי מֵחֹמֶר) emphasizes shar...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**5. determined--**(Job 7:1; Is 10:23; Da 9:27; 11:36).
Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee.
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KJV Study Commentary
<strong>Behold, my terror shall not make thee afraid</strong> (הִנֵּה חִתִּיתִי לֹא תְבַעֲתֶךָּ, hinneh chittiti lo tevaatekka)—Elihu addresses Job's fear of divine confrontation. <strong>חִתִּית</strong> (chittit, 'my terror') derives from <strong>חָתַת</strong> (chatat, 'to be shattered, dismayed'), the overwhelming dread Job associated with facing God (9:34, 13:21). Elihu promises the opposite:...
Read full commentary →Ellicott’s Commentary for English Readers
(7) **Neither shall my hand be heavy upon thee**—*i.e.*, I will deal gently with thee, and not be harsh.
Jamieson-Fausset-Brown Bible Commentary
**6. Turn--**namely, Thine eyes from watching him so jealously (Job 14:3).
**hireling--**(Job 7:1).
**accomplish--**rather, "enjoy." That he may at least enjoy the measure of rest of the hireling who though hard worked reconciles himself to his lot by the hope of his rest and reward [Umbreit].
Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying, hearing: Heb. ears
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KJV Study Commentary
<strong>Surely thou hast spoken in mine hearing</strong> (אַךְ אָמַרְתָּ בְאָזְנָי, ak amarta be-oznai)—Elihu quotes Job's own words, demonstrating he has listened carefully. <strong>אַךְ</strong> (ak, 'surely') introduces certainty; <strong>בְאָזְנָי</strong> (be-oznai, 'in mine ears') emphasizes direct auditory witness. Unlike the three friends who misrepresented Job, Elihu will cite actual stat...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
7. Man may the more claim a peaceful life, since, when separated from it by death, he never returns to it. This does not deny a future life, but a return to the present condition of life. Job plainly hopes for a future state (Job 14:13; Job 7:2). Still, it is but vague and trembling hope, not assurance; excepting the one bright glimpse in Job 19:25. The Gospel revelation was needed to change fears...
Read full commentary →I am clean without transgression, I am innocent; neither is there iniquity in me.
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KJV Study Commentary
Elihu quotes Job: "I am clean without transgression, I am innocent; neither is there iniquity in me." The adjective <em>zak</em> (זַךְ, "clean") means pure or guiltless. The adjective <em>tom</em> (תֹּם, "innocent") denotes completeness or integrity. The noun <em>avon</em> (עָוֹן, "iniquity") refers to guilt or perversity. Elihu accuses Job of claiming sinlessness. However, this is a misrepresenta...
Read full commentary →Ellicott’s Commentary for English Readers
(9) **I am clean without transgression.**—Job has nowhere used this language; but many of his statements were capable of being so perverted and misrepresented (Job 9:20-21; Job 16:17; Job 23:10-12; Job 27:5-6). This shows that Elihu even was incapable of entering fully into Job’s position. He did not understand that a man could alone be righteous in proportion as he trusted God, but that, trusting...
Read full commentary →Behold, he findeth occasions against me, he counteth me for his enemy,
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KJV Study Commentary
<strong>Behold, he findeth occasions against me</strong> (הֵן תְּנוּאוֹת יִמְצָא־עָלָי, hen tenu'ot yimtza-alai)—Elihu quotes Job's complaint that God seeks pretexts to condemn him. <strong>תְּנוּאוֹת</strong> (tenu'ot, 'occasions') derives from <strong>אָנָה</strong> (anah, 'to meet, encounter'), suggesting contrived opportunities or manufactured charges. <strong>יִמְצָא</strong> (yimtza, 'findet...
Read full commentary →Ellicott’s Commentary for English Readers
(10) **Behold, he findeth occasions against me.**—See Job 13:24; Job 13:26-27; Job 19:11.
Jamieson-Fausset-Brown Bible Commentary
**9. scent--**exhalation, which, rather than the humidity of water, causes the tree to germinate. In the antithesis to man the tree is personified, and volition is poetically ascribed to it.
**like a plant--**"as if newly planted" [Umbreit]; not as if trees and plants were a different species.
He putteth my feet in the stocks, he marketh all my paths.
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KJV Study Commentary
<strong>He putteth my feet in the stocks</strong> (יָשֵׂם בַּסַּד רַגְלַי, yasem bassad raglai)—Job had complained that God imprisoned him like a criminal (13:27). <strong>סַד</strong> (sad, 'stocks') refers to wooden devices that confined feet, preventing movement—punishment for prisoners or slaves. <strong>יָשֵׂם</strong> (yasem, 'putteth') suggests deliberate placement. Job felt trapped, unable...
Read full commentary →Ellicott’s Commentary for English Readers
(11) **He putteth my feet in the stocks.**—Referring, probably, to Job 13:27.
Jamieson-Fausset-Brown Bible Commentary
**10. man ... man--**Two distinct Hebrew words are here used; Geber, a mighty man: though mighty, he dies. Adam, a man of earth: because earthly, he gives up the ghost.
**wasteth--**is reduced to nothing: he cannot revive in the present state, as the tree does. The cypress and pine, which when cut down do not revive, were the symbols of death among the Romans.
Behold, in this thou art not just: I will answer thee, that God is greater than man.
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KJV Study Commentary
Elihu corrects Job: 'Behold, in this thou art not just: I will answer thee, that God is greater than man.' The statement lo-tsadaqta (לֹא־צָדַקְתָּ, thou art not just) charges Job with error. Elihu identifies Job's mistake: demanding God answer him as an equal. The phrase ki-yirbeh Eloha me-enosh (כִּי־יִרְבֶּה אֱלוֹהַּ מֵאֱנוֹשׁ, God is greater than man) uses yirbeh (יִרְבֶּה), meaning to be many...
Read full commentary →Ellicott’s Commentary for English Readers
(12) **Behold, in this thou art not just.**—But had not Job said the same thing? (Job 9:2, &c., Job 9:14, &c.); and is it possible to conceive that any one could think otherwise, more especially as Elihu used the word which specially means man in his frailty?
Jamieson-Fausset-Brown Bible Commentary
**11. sea--**that is, a lake, or pool formed from the outspreading of a river. Job lived near the Euphrates: and "sea" is applied to it (Jr 51:36; Is 27:1). So of the Nile (Is 19:5).
**fail--**utterly disappeared by drying up. The rugged channel of the once flowing water answers to the outstretched corpse ("lieth down," Job 14:12) of the once living man.
Why dost thou strive against him? for he giveth not account of any of his matters. he giveth: Heb. he answereth not
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KJV Study Commentary
<strong>Why dost thou strive against him?</strong> (מַדּוּעַ אֵלָיו רִיבוֹתָ, maddua elav rivota)—Elihu challenges Job's contention with God. <strong>רִיב</strong> (riv, 'strive') means to contend legally, to bring charges or lawsuit—the same term for covenant disputes (Micah 6:1-2). <strong>מַדּוּעַ</strong> (maddua, 'why?') demands justification for Job's complaints. Job had repeatedly demanded ...
Read full commentary →Ellicott’s Commentary for English Readers
(13) **Why dost thou strive against him?**—Job had not striven against God, he had only expressed his longing to come into judgment with Him (Job 23:3, &c.). Job was striving with and against the darkness that was round about His throne, not with the justice of God, which he entirely trusted. Some render the last clause of the verse, “For none can answer any of His words,” but the Authorised Versi...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**12. heavens be no more--**This only implies that Job had no hope of living again in the present order of the world, not that he had no hope of life again in a new order of things. Psa 102:26 proves that early under the Old Testament the dissolution of the present earth and heavens was expected (compare Ge 8:22). Enoch before Job had implied that the "saints shall live again" (Jude 14; He 11:13-1...
Read full commentary →God Speaks in Many Ways
For God speaketh once, yea twice, yet man perceiveth it not.
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KJV Study Commentary
Elihu claims: 'For God speaketh once, yea twice, yet man perceiveth it not.' This introduces Elihu's theme - God communicates through various means (dreams, suffering) even when humans fail to recognize it. The speech contains truth but misapplies it to Job.
Ellicott’s Commentary for English Readers
(14) **For God speaketh once, yea twice.**—The two ways are dilated upon (Job 33:15-26). Abimelech (Genesis 20:3) and Daniel (Daniel 4:5) were instances of this first method. (Comp. also Genesis 15:12. &c., Genesis 28:12, &c.)
Jamieson-Fausset-Brown Bible Commentary
13. Job wishes to be kept hidden in the grave until God's wrath against him shall have passed away. So while God's wrath is visiting the earth for the abounding apostasy which is to precede the second coming, God's people shall be hidden against the resurrection glory (Is 26:19-21).
**set time--**a decreed time (Ac 1:7).
In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;
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KJV Study Commentary
<strong>In a dream, in a vision of the night</strong> (בַּחֲלוֹם חֶזְיוֹן לַיְלָה, ba-chalom chezyon laylah)—Elihu begins explaining how God <em>does</em> communicate, refuting Job's claim that God remains silent (33:14). <strong>חֲלוֹם</strong> (chalom, 'dream') and <strong>חֶזְיוֹן</strong> (chezyon, 'vision') are paralleled, suggesting nocturnal divine revelation. Throughout Scripture, God spok...
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**14. shall he live?--**The answer implied is, There is a hope that he shall, though not in the present order of life, as is shown by the words following. Job had denied (Job 14:10-12) that man shall live again in this present world. But hoping for a "set time," when God shall remember and raise him out of the hiding-place of the grave (Job 14:13), he declares himself willing to "wait all the days...
Read full commentary →Then he openeth the ears of men, and sealeth their instruction, he: Heb. he revealeth, or, uncovereth
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KJV Study Commentary
Elihu describes how God communicates: "Then he openeth the ears of men, and sealeth their instruction." The verb <em>galah</em> (גָּלָה, "openeth") means to uncover or reveal. The verb <em>chatam</em> (חָתַם, "sealeth") means to seal or authenticate—God confirms His instruction with authority. The metaphor of opening ears appears throughout Scripture (Isaiah 50:5, Psalm 40:6). From a Reformed pers...
Read full commentary →Ellicott’s Commentary for English Readers
(16) **Then he openeth the ears of men and sealeth.**—Comp. Job 14:17 : “My transgression is sealed in a bag.” “He openeth their ear,” that is, He showeth them that He will decree, confirm, and seal up their chastisement, the sentence that is to be executed upon them, if they will not repent. If taken in the sense of instruction, it must mean that He will complete and confirm it.
Jamieson-Fausset-Brown Bible Commentary
15. namely, at the resurrection (Joh 5:28; Psa 17:15).
**have a desire to--**literally, "become pale with anxious desire:" the same word is translated "sore longedst after" (Ge 31:30; Psa 84:2), implying the utter unlikelihood that God would leave in oblivion the "creature of His own hands so fearfully and wonderfully made." It is objected that if Job knew of a future retribution, he would make ...
Read full commentary →That he may withdraw man from his purpose, and hide pride from man. purpose: Heb. work
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KJV Study Commentary
<strong>That he may withdraw man from his purpose</strong> (lehāsîr 'ādām mimma'aśeh, לְהָסִיר אָדָם מִמַּעֲשֶׂה)—Elihu describes God's corrective intervention through dreams and visions. The verb <em>hāsîr</em> means to turn aside, remove, or withdraw someone from a path. God's purpose in nocturnal revelation is preventative: to redirect humanity from destructive 'purpose' (<em>ma'aśeh</em>, deed...
Read full commentary →Ellicott’s Commentary for English Readers
(17) F**rom his purpose.**—Rather, *That He may witharaw man from carrying out his evil actions, and may remove that pride from man which he secretly cherishes. *This is the main point of Elihu’s teaching: that the purposes of God are disciplinary, to keep man from the sin which otherwise he would be prone to commit. In this way Job might have been a righteous man, and yet be justly chastened lest...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
16. Rather, "Yea, thou wilt number my steps, and wilt not (as now) jealously watch over my sin." Thenceforward, instead of severe watching for every sin of Job, God will guard him against every sin.
**number ... steps--**that is, minutely attend to them, that they may not wander [Umbreit] (1Sa 2:9; Psa 37:23).
He keepeth back his soul from the pit, and his life from perishing by the sword. from perishing: Heb. from passing
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KJV Study Commentary
<strong>He keepeth back his soul from the pit</strong> (yāḥŏśēk napšô min-šāḥaṯ, יָחֹשֶׂךְ נַפְשׁוֹ מִן־שָׁחַת)—The verb <em>ḥāśak</em> means to withhold, restrain, or hold back, depicting God actively preventing the soul (<em>nepeš</em>, the life-force or inner being) from descending into <em>šāḥaṯ</em> (the pit, grave, or place of corruption). This Hebrew term for 'pit' appears in Psalm 16:10, p...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**17. sealed up--**(Job 9:7). Is shut up in eternal oblivion, that is, God thenceforth will think no more of my former sins. To cover sins is to completely forgive them (Psa 32:1; 85:2). Purses of money in the East are usually sealed.
**sewest up--**rather, "coverest"; akin to an Arabic word, "to color over," to forget wholly.
He is chastened also with pain upon his bed, and the multitude of his bones with strong pain:
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KJV Study Commentary
<strong>He is chastened also with pain upon his bed</strong> (wenôkaḥ bemak'ôḇ 'al-miškāḇô, וְנוֹכָח בְּמַכְאוֹב עַל־מִשְׁכָּבוֹ)—The verb <em>yākaḥ</em> (here in passive <em>nôkaḥ</em>) means to correct, reprove, or discipline, the same root used for the Spirit's convicting work (John 16:8, Greek <em>elenchō</em>). Physical <em>mak'ôḇ</em> (pain, suffering) becomes God's pedagogy. The bed (<em>mi...
Read full commentary →Ellicott’s Commentary for English Readers
(19) **He is chastened.**—This is the second manner in which God speaks—first by dreams, &c., then by afflictions.
**And the multitude of his bones with strong pain.**—Or, reading it otherwise, we may render, *And with continual strife in his bones*—*e.g., *rheumatism and gout.
Jamieson-Fausset-Brown Bible Commentary
**18. cometh to naught--**literally, "fadeth"; a poetical image from a leaf (Is 34:4). Here Job falls back into his gloomy bodings as to the grave. Instead of "and surely," translate "yet"; marking the transition from his brighter hopes. Even the solid mountain falls and crumbles away; man therefore cannot "hope" to escape decay or to live again in the present world (Job 14:19).
**out of his pla...
Read full commentary →So that his life abhorreth bread, and his soul dainty meat. dainty: Heb. meat of desire
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KJV Study Commentary
<strong>So that his life abhorreth bread</strong> (wezihămāṯû ḥayyātô lāḥem, וְזִהֲמַתּוּ חַיָּתוֹ לָחֶם)—The verb <em>zāham</em> means to loathe, feel disgust, or abhor. Life (<em>ḥayyāh</em>) itself recoils from bread (<em>leḥem</em>), the staff of life. This depicts severe illness where appetite vanishes—the body rejects sustenance necessary for survival. Physical revulsion toward food signals ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
19. The Hebrew order is more forcible: "Stones themselves are worn away by water."
**things which grow out of--**rather, "floods wash away the dust of the earth." There is a gradation from "mountains" to "rocks" (Job 14:18), then "stones," then last "dust of the earth"; thus the solid mountain at last disappears utterly.
His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out .
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KJV Study Commentary
<strong>His flesh is consumed away, that it cannot be seen</strong> (killāh běśārô mērô'î, כִּלָּה בְשָׂרוֹ מֵרֹאִי)—The verb <em>kālāh</em> means to be finished, consumed, or wasted away completely. Flesh (<em>bāśār</em>) deteriorates until invisible (<em>mērô'î</em>, from seeing). The body's muscle and fat reserves deplete through wasting disease, leaving only skeletal framework. This graphic me...
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**20. prevailest--**dost overpower by superior strength.
**passeth--**dieth.
**changest countenance--**the change in the visage at death. Differently (Da 5:9).
Yea, his soul draweth near unto the grave, and his life to the destroyers.
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KJV Study Commentary
<strong>Yea, his soul draweth near unto the grave</strong> (watiqraḇ lašāḥaṯ napšô, וַתִּקְרַב לַשָּׁחַת נַפְשׁוֹ)—The verb <em>qāraḇ</em> (to draw near, approach) describes progressive movement toward <em>šāḥaṯ</em> (the pit, grave, corruption). The soul's journey toward death is active, not passive—life ebbs incrementally. This pit is the same term from verse 18, where God 'keeps back' the soul ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
21. One striking trait is selected from the sad picture of the severance of the dead from all that passes in the world (Ec 9:5), namely, the utter separation of parents and children.
If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness:
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KJV Study Commentary
Elihu speaks of mediators: 'If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness.' This acknowledges need for divine-human mediation. Elihu presents himself as such interpreter, anticipating Christ as ultimate mediator.
Ellicott’s Commentary for English Readers
(23) **To show unto man his uprightness.**—Some render, “to show unto man what is right for him,” but it seems rather to mean, *to declare concerning that man his uprightness, *to plead his cause before God and be his advocate. (Comp. 1Kings 14:13; 2Chronicles 19:3, &c.)
This angel, who is one among a thousand, and discharges the function of an interpreter, is a remarkable anticipation of the exis...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
22. "Flesh" and "soul" describe the whole man. Scripture rests the hope of a future life, not on the inherent immortality of the soul, but on the restoration of the body with the soul. In the unseen world, Job in a gloomy frame anticipates, man shall be limited to the thought of his own misery. "Pain is by personification, from our feelings while alive, attributed to the flesh and soul, as if the ...
Read full commentary →Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom. a ransom: or, an atonement
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KJV Study Commentary
Elihu describes God's merciful intervention in human judgment. The subject 'he' likely refers to God, though some interpret it as the mediating angel from verse 23. The verb <strong>וַיְחֻנֶּנּוּ</strong> (vayḥunnennu, 'and He is gracious') comes from <strong>חָנַן</strong> (chanan), meaning to show favor or mercy—undeserved compassion. This grace precedes the deliverance, indicating God's initiat...
Read full commentary →Ellicott’s Commentary for English Readers
(24) **Then he is gracious unto him**—*i.e.*, God is gracious; He accepts the mediation of the mediating angel. These words of Elihu’s must have fallen on Job’s ear with a grateful and refreshing sound, confirming to him his longing for the daysman (Job 9:33).
**And saith**—*i.e., *to the destroying angels of Job 33:22. It is remarkable that it is *God *who finds the ransom, as it was by God’s gra...
Read full commentary →His flesh shall be fresher than a child's: he shall return to the days of his youth: a child's: Heb. childhood
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KJV Study Commentary
<strong>His flesh shall be fresher than a child's</strong> (ruṭpaš běśārô minneō'ar, רֻטְפַּשׁ בְּשָׂרוֹ מִנֹּעַר)—After describing suffering's descent toward death (vv.19-22), Elihu pivots to restoration. The verb <em>rāṭap</em> (rare form, to be fresh, soft, supple) describes flesh (<em>bāśār</em>) renewed beyond its former state—fresher than a youth's (<em>nō'ar</em>). This isn't mere recovery ...
Read full commentary →He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness.
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KJV Study Commentary
<strong>He shall pray unto God, and he will be favourable unto him</strong> (ya'tar 'el-'ĕlôah wayirṣēhû, יַעְתַּר אֶל־אֱלוֹהַּ וַיִּרְצֵהוּ)—The verb <em>'ātar</em> means to pray, entreat, or make supplication. God's response is <em>rāṣāh</em> (to be pleased with, accept favorably, show grace). This depicts restored relationship after suffering's discipline. Prayer, silenced by suffering's intens...
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(26) **He will be favourable unto him.**—Very beautiful is this description of the restoration of the penitent sinner and his recovery from sickness. He shall thankfully resort unto the house of God with joy, for that He has rewarded him according to his righteousness, which was the fruit of faith (Genesis 15:6; Psalm 32:1-2).
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 15
SECOND SERIES.
Job 15:1-35. Second Speech of Eliphaz.
**2. a wise man--**which Job claims to be.
**vain knowledge--**Hebrew, "windy knowledge"; literally, "of wind" (Job 8:2). In Ec 1:14, Hebrew, "to catch wind," expresses to strive for what is vain.
**east wind--**stronger than the previous "wind," for in that region the east wind is the most destructive of winds (Is 27:8). Thu...
Read full commentary →He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; He: or, He shall look upon men, and say
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Elihu describes the repentant sinner's confession: "He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not." The verb <em>chata</em> (חָטָא, "sinned") means to miss the mark. The verb <em>avah</em> (עָוָה, "perverted") means to bend or distort. The final phrase "it profited me not" (<em>lo-shavah li</em>, לֹא־שָׁוָה לִי) acknowledges sin's ul...
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(27) **He looketh upon men, and if any say.—**Rather, *He looketh upon men, and saith, I have sinned, &c.: *that is the confession of the restored sinner. Some render it, *He shall sing before men, *but hardly so probably or appropriately.
He will deliver his soul from going into the pit, and his life shall see the light. He: or, He hath delivered my soul, etc, and my life
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<strong>He will deliver his soul from going into the pit</strong> (פָּדָה נַפְשׁוֹ מֵעֲבֹר בַּשָּׁחַת, <em>padah naphsho me'avor bashachat</em>)—The verb <em>padah</em> (פָּדָה) means "to ransom, redeem" through payment of a price. This is Exodus redemption language (Exodus 13:13, 15:13). The noun <em>nephesh</em> (נֶפֶשׁ, soul/life) represents the whole person. The <em>shachat</em> (שַׁחַת, pit) ...
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(28) **He will deliver his soul.**—There are two readings in the Hebrew here, of which one is represented by the Authorised Version; but the better one is, “He hath redeemed my soul from going into the pit, and my life shall see the light”—this is part of the restored man’s confession, which appears to be continued till the speaker resumes in Job 33:29.
Jamieson-Fausset-Brown Bible Commentary
**4. fear--**reverence for God (Job 4:6; Psa 2:11).
**prayer--**meditation, in Psa 104:34; so devotion. If thy views were right, reasons Eliphaz, that God disregards the afflictions of the righteous and makes the wicked to prosper, all devotion would be at an end.
Lo, all these things worketh God oftentimes with man, oftentimes: Heb. twice and thrice
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<strong>Lo, all these things worketh God oftentimes with man</strong> (הֶן־כָּל־אֵלֶּה יִפְעַל־אֵל פַּעֲמַיִם שָׁלוֹשׁ עִם־גָּבֶר, <em>hen-kol-eleh yiphal-El pa'amayim shalosh im-gaver</em>)—The phrase "twice, three times" (<em>pa'amayim shalosh</em>) is Hebrew idiom for "repeatedly" (not literally 2-3 times). The verb <em>pa'al</em> (פָּעַל, "to work, do") emphasizes God's active engagement. Elih...
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5. The sophistry of thine own speeches proves thy guilt.
To bring back his soul from the pit, to be enlightened with the light of the living.
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KJV Study Commentary
<strong>To bring back his soul from the pit</strong> (לְהָשִׁיב נַפְשׁוֹ מִנִּי־שָׁחַת, <em>lehashiv naphsho minni-shachat</em>)—The verb <em>shuv</em> (שׁוּב, in Hiphil "to bring back, restore") is key conversion/repentance language throughout Scripture. The causative stem indicates God actively restores. This echoes Psalm 23:3: "He restoreth my soul." The phrase <strong>to be enlightened with th...
Read full commentary →Ellicott’s Commentary for English Readers
(30) **To bring back his soul.**—Here, again, is the very key-note of Elihu’s doctrine. God’s dealings are for the purpose of education and discipline, and this is what he wishes to impress upon Job.
Jamieson-Fausset-Brown Bible Commentary
6. No pious man would utter such sentiments.
Mark well, O Job, hearken unto me: hold thy peace, and I will speak.
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<strong>Mark well, O Job, hearken unto me</strong> (הַקְשֵׁב אִיּוֹב שְׁמַע־לִי, <em>haqshev Iyyov shema-li</em>)—The verb <em>qashav</em> (קָשַׁב, "to attend, pay attention") and <em>shama</em> (שָׁמַע, "to hear, obey") together emphasize urgent listening. This doubles the imperative, demanding Job's full attention. The phrase <strong>hold thy peace, and I will speak</strong> (הַחֲרֵשׁ וְאָנֹכִי ...
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7. That is, Art thou wisdom personified? Wisdom existed before the hills; that is, the eternal Son of God (Pr 8:25; Psa 90:2). Wast thou in existence before Adam? The farther back one existed, the nearer he was to the Eternal Wisdom.
If thou hast any thing to say, answer me: speak, for I desire to justify thee.
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KJV Study Commentary
<strong>If thou hast any thing to say, answer me</strong> (אִם־יֶשׁ־מִלִּין הֲשִׁיבֵנִי, <em>im-yesh-millin hashiveni</em>)—The noun <em>millah</em> (מִלָּה, word, speech) and verb <em>shuv</em> (שׁוּב, Hiphil "to answer, respond") invite Job to reply if he has legitimate response. The phrase <strong>speak, for I desire to justify thee</strong> (דַּבֵּר כִּי־חָפַצְתִּי צַדְּקֶךָּ, <em>dabber ki-ch...
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(32) **I desire to justify thee.**—He wishes to justify Job before his friends, that is, to maintain that his afflictions are not on account of past sin, but as a preservative against possible future defection. This being so, he considers that Job’s case may justly be defended, and Job himself vindicated against his friends.
Ellicott's Commentary for English Readers
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Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8. secret--**rather, "Wast thou a listener in the secret council of God?" The Hebrew means properly the cushions of a divan on which counsellors in the East usually sit. God's servants are admitted to God's secrets (Psa 25:14; Ge 18:17; Joh 15:15).
**restrain--**Rather, didst thou take away, or borrow, thence (namely, from the divine secret council) thy wisdom? Eliphaz in this (Job 15:8, 9) re...
Read full commentary →If not, hearken unto me: hold thy peace, and I shall teach thee wisdom.
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<strong>If not, hearken unto me</strong> (אִם־אַיִן אַתָּה שְׁמַע־לִי, <em>im-ayin attah shema-li</em>)—The conditional "if not" presents Job with binary choice: speak if you can defend yourself, otherwise listen. The imperative <em>shema</em> (שְׁמַע, "hear, listen") demands attention. The phrase <strong>hold thy peace, and I shall teach thee wisdom</strong> (הַחֲרֵשׁ וַאֲאַלֶּפְךָ חָכְמָה, <em>h...
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**9. in us--**or, "with us," Hebraism for "we are aware of."