King James Version
Job 34
37 verses with commentary
Elihu's Second Speech: God Is Just
Furthermore Elihu answered and said,
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KJV Study Commentary
<strong>Furthermore Elihu answered and said</strong> (וַיַּעַן אֱלִיהוּא וַיֹּאמַר, vaya'an Elihu vayomar)—Elihu begins his second major speech (chapters 34-37), the longest uninterrupted discourse in Job besides God's speeches. His name means 'My God is He' (אֱלִיהוּ), emphasizing monotheistic devotion. The formula 'answered and said' (<em>ya'an vayomar</em>) is prophetic, used throughout Scriptu...
Read full commentary →Ellicott’s Commentary for English Readers
XXXIV.
(1) **Furthermore Elihu.**—Elihu here hardly makes good the profession with which he starts, for he begins immediately to accuse Job in no measured language. Elihu makes, indeed, a great profession of wisdom, and expressly addresses himself to the wise (Job 34:2), and insists upon the necessity of discrimination (Job 34:3-4). It is to be observed that Job himself had given utterance to much...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
10. On our side, thinking with us are the aged. Job had admitted that wisdom is with them (Job 12:12). Eliphaz seems to have been himself older than Job; perhaps the other two were also (Job 32:6). Job, in Job 30:1, does not refer to his three friends; it therefore forms no objection. The Arabs are proud of fulness of years.
Hear my words, O ye wise men; and give ear unto me, ye that have knowledge.
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KJV Study Commentary
<strong>Hear my words, O ye wise men</strong> (שִׁמְעוּ חֲכָמִים מִלָּי, shim'u chakamim millay)—<em>Shama</em> (hear) implies obedient attention, not mere auditory reception. Elihu addresses <em>chakamim</em> (wise men), using Job's three friends' self-perception ironically—they claimed wisdom yet failed to answer Job. <strong>And give ear unto me, ye that have knowledge</strong> (וְיֹדְעִים הַאֲ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11. consolations--**namely, the revelation which Eliphaz had stated as a consolatory reproof to Job, and which he repeats in Job 15:14.
**secret--**Hast thou some secret wisdom and source of consolation, which makes thee disregard those suggested by me? (Job 15:8). Rather, from a different Hebrew root, Is the word of kindness or gentleness addressed by me treated by thee as valueless? [Umbreit...
Read full commentary →For the ear trieth words, as the mouth tasteth meat. mouth: Heb. palate
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KJV Study Commentary
<strong>For the ear trieth words, as the mouth tasteth meat</strong> (כִּי־אֹזֶן מִלִּין תִּבְחָן וְחֵךְ יִטְעַם לֶאֱכֹל, ki-ozen millin tibchan v'chek yit'am le'ekhol)—Elihu employs a wisdom proverb comparing intellectual discernment to sensory taste. The verb <em>bachan</em> (test, try, examine) means rigorous evaluation, used elsewhere for testing metals (Zechariah 13:9) or hearts (Psalm 17:3)....
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**12. wink--**that is, why do thy eyes evince pride? (Pr 6:13; Psa 35:19).
Let us choose to us judgment: let us know among ourselves what is good.
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KJV Study Commentary
Elihu invites collaboration: "Let us choose to us judgment: let us know among ourselves what is good." The verb <em>bachar</em> (בָּחַר, "choose") means to select or decide. The noun <em>mishpat</em> (מִשְׁפָּט, "judgment") refers to justice or the right course. The verb <em>yada</em> (יָדַע, "know") means to discern or understand. Elihu proposes corporate discernment—together determining truth. F...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
13. That is, frettest against God and lettest fall rash words.
For Job hath said, I am righteous: and God hath taken away my judgment.
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KJV Study Commentary
<strong>For Job hath said, I am righteous</strong> (כִּי־אָמַר אִיּוֹב צָדַקְתִּי, ki-amar Iyyov tsadaqti)—Elihu quotes (or paraphrases) Job's self-defense. The verb <em>tsadaq</em> means to be just, righteous, or in the right. Job indeed claimed innocence (9:15, 21; 10:7; 27:6), though context shows he meant 'innocent of sins deserving this suffering' not 'sinless perfection.' Elihu may oversimpl...
Read full commentary →Ellicott’s Commentary for English Readers
(5) **For Job hath said.**—See Job 13:18-19; Job 27:2, especially.
Jamieson-Fausset-Brown Bible Commentary
14. Eliphaz repeats the revelation (Job 4:17) in substance, but using Job's own words (see on Job 14:1, on "born of a woman") to strike him with his own weapons.
Should I lie against my right? my wound is incurable without transgression. my wound: Heb. mine arrow
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KJV Study Commentary
<strong>Should I lie against my right? my wound is incurable without transgression.</strong> Elihu here articulates Job's dilemma with precision. The phrase "lie against my right" (akazzev al-mishpati, אֲכַזֵּב עַל־מִשְׁפָּטִי) means to deny or betray one's own righteous cause. Job feels trapped: maintaining his innocence appears to accuse God of injustice, yet confessing false guilt would violate...
Read full commentary →Ellicott’s Commentary for English Readers
(6) **Should I lie against my right?**—Comp. Job 27:2-6.
**My wound is incurable.**—Literally, *my arrow, i.e., *the arrow which hath wounded me. (See Job 16:11; Job 17:1, &c.)
**Without transgression.**—That is to say, *on my part. *(See Job 16:17.) Some understand the former clause, “Notwithstanding my right, I am accounted a liar,” but the Authorised Version is more probably right.
Jamieson-Fausset-Brown Bible Commentary
15. Repeated from Job 4:18; "servants" there are "saints" here; namely, holy angels.
**heavens--**literally, or else answering to "angels" (see on Job 4:18, and Job 25:5).
What man is like Job, who drinketh up scorning like water?
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KJV Study Commentary
<strong>What man is like Job, who drinketh up scorning like water?</strong> Elihu's rhetorical question carries biting sarcasm. The verb "drinketh up" (shatah, שָׁתָה) ordinarily means to drink normally, but paired with "scorning" (la'ag, לַעַג, mockery or derision) it suggests Job imbibes mockery as readily and constantly as one drinks water. The imagery is vivid—Job doesn't merely endure mockery...
Read full commentary →Ellicott’s Commentary for English Readers
(7) **Who drinketh up scorning?**—The same word had been applied to Job by Zophar (Job 11:3), “And when thou *mockest, *shall no man make thee ashamed?” and the same reproach by Eliphaz (Job 15:16).
Jamieson-Fausset-Brown Bible Commentary
**16. filthy--**in Arabic "sour" (Psa 14:3; 53:3), corrupted from his original purity.
**drinketh--**(Pr 19:28).
Which goeth in company with the workers of iniquity, and walketh with wicked men.
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KJV Study Commentary
<strong>Which goeth in company with the workers of iniquity, and walketh with wicked men.</strong> Elihu escalates his accusations, claiming Job associates with evildoers. The Hebrew halak (הָלַךְ, "goeth/walketh") appears twice, emphasizing habitual conduct rather than isolated incidents. "Company" (chever, חֶבֶר) means fellowship, partnership, or alliance. Po'alei-aven (פֹּעֲלֵי אָוֶן, "workers ...
Read full commentary →Ellicott’s Commentary for English Readers
(8) **And walketh with wicked men.**—This was the charge that was brought against Job by Eliphaz (Job 15:4-5; Job 22:15).
Jamieson-Fausset-Brown Bible Commentary
17. In direct contradiction of Job's position (Job 12:6, &c.), that the lot of the wicked was the most prosperous here, Eliphaz appeals (1) to his own experience, (2) to the wisdom of the ancients.
For he hath said, It profiteth a man nothing that he should delight himself with God.
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KJV Study Commentary
<strong>For he hath said, It profiteth a man nothing that he should delight himself with God.</strong> Elihu attributes to Job a statement Job never made. The Hebrew chepets (חֵפֶץ, "profiteth") means to find pleasure or advantage. Yitratsen (יִתְרַצֶּה, "delight himself") comes from ratsah (רָצָה), meaning to be pleased with or find acceptance. The accusation is that Job denies any benefit from d...
Read full commentary →Ellicott’s Commentary for English Readers
(9) **It profiteth a man nothing.**—Comp. what Job had said (Job 9:20-22; Job 9:30-31; Job 10:6-7; Job 10:14-15). Eliphaz had virtually said the same thing, though the form in which he cast it was the converse of this (see Job 22:3), for he had represented it as a matter of indifference to *God *whether man was righteous or not, which was, of course, to sap the foundations of all morality; for if ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
18. Rather, "and which as handed down from their fathers, they have not concealed."
Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity. men: Heb. men of heart
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KJV Study Commentary
Elihu declares: 'Therefore hearken unto me ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.' This defense of divine righteousness is orthodox but misses Job's point - Job questions how to understand God's ways, not God's character.
Ellicott’s Commentary for English Readers
(10) **Ye men of understanding.**—Elihu now appeals to the men of understanding, by whom he can hardly mean the three friends of whom he has already spoken disparagingly, but seems rather to appeal to an audience, real or imagined, who are to decide on the merits of what he says. This is an incidental indication that we are scarcely intended to understand the long-continued argument as the record ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
19. Eliphaz speaks like a genuine Arab when he boasts that his ancestors had ever possessed the land unmixed with foreigners [Umbreit]. His words are intended to oppose Job's (Job 9:24); "the earth" in their case was not "given into the hand of the wicked." He refers to the division of the earth by divine appointment (Ge 10:5; 25:32). Also he may insinuate that Job's sentiments had been corrupted ...
Read full commentary →For the work of a man shall he render unto him, and cause every man to find according to his ways.
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KJV Study Commentary
<strong>For the work of a man shall he render unto him, and cause every man to find according to his ways.</strong> Elihu articulates strict retribution theology: God repays everyone exactly according to their deeds. The Hebrew po'al (פֹּעַל, "work") refers to actions or conduct, while shalam (שָׁלַם, "render") means to recompense, repay, or restore completely. The phrase "according to his ways" (...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**20. travaileth--**rather, "trembleth of himself," though there is no real danger [Umbreit].
**and the number of his years, &c.--**This gives the reason why the wicked man trembles continually; namely, because he knows not the moment when his life must end.
Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.
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KJV Study Commentary
Elihu emphasizes: 'Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.' The double negative ('not do wickedly... neither pervert') underscores absolute divine justice. Yet this doesn't explain innocent suffering - it just asserts impossibility of divine injustice.
Jamieson-Fausset-Brown Bible Commentary
21. An evil conscience conceives alarm at every sudden sound, though it be in a time of peace ("prosperity"), when there is no real danger (Le 26:36; Pr 28:1; 2Ki 7:6).
Who hath given him a charge over the earth? or who hath disposed the whole world? the whole: Heb. all of it?
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KJV Study Commentary
Elihu defends God's justice: "Who hath given him a charge over the earth? or who hath disposed the whole world?" These rhetorical questions expect the answer: no one. The Hebrew <em>paqad</em> (פָּקַד, "given charge") means to appoint or entrust. The verb <em>sum</em> (שׂוּם, "disposed") means to set or establish. Elihu argues that God's sovereignty is underived—no higher authority commissioned Hi...
Read full commentary →Ellicott’s Commentary for English Readers
(13) **Who hath disposed the whole world?**—Or, *Who hath set the whole world upon Him? i.e., *entrusted it to His care; in the other sense it means, “Who but He hath made the whole world, and who, therefore, can have the interest in it which He must have?”
Jamieson-Fausset-Brown Bible Commentary
**22. darkness--**namely, danger or calamity. Glancing at Job, who despaired of restoration: in contrast to good men when in darkness (Mi 7:8, 9).
**waited for of--**that is, He is destined for the sword [Gesenius]. Rather (in the night of danger), "he looks anxiously towards the sword," as if every sword was drawn against him [Umbreit].
If he set his heart upon man, if he gather unto himself his spirit and his breath; man: Heb. him
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KJV Study Commentary
<strong>If he set his heart upon man, if he gather unto himself his spirit and his breath;</strong> Elihu contemplates God's absolute sovereignty over human life. The conditional "if" (im, אִם) introduces a hypothetical: should God decide to recall what He has given, the consequences would be catastrophic (verse 15). "Set his heart" (yasem el-lev, יָשֵׂם אֶל־לֵב) means to fix attention or intentio...
Read full commentary →Ellicott’s Commentary for English Readers
(14) **If he set his heart upon man.**—Or, *upon himself. *It is ambiguous: and so, likewise, the next clause is. We must either regard it as the consequence of the former one—“If He set His heart upon Himself, had regard to His own interest, then He would gather unto Himself His own spirit and His own breath”—or we must do as some do: supply the “if” at the beginning of it, and read it as in the ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
23. Wandereth in anxious search for bread. Famine in Old Testament depicts sore need (Is 5:13). Contrast the pious man's lot (Job 5:20-22).
**knoweth--**has the firm conviction. Contrast the same word applied to the pious (Job 5:24, 25).
**ready at his hand--**an Arabic phrase to denote a thing's complete readiness and full presence, as if in the hand.
All flesh shall perish together, and man shall turn again unto dust.
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KJV Study Commentary
<strong>All flesh shall perish together, and man shall turn again unto dust.</strong> The inevitable consequence of God withdrawing His breath: universal death. "All flesh" (kol-basar, כָּל־בָּשָׂר) encompasses all living creatures, emphasizing humanity's solidarity with creation in mortality. "Perish" (gava, גָּוַע) means to expire, breathe one's last, or die. "Together" (yachad, יַחַד) stresses ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24. prevail--**break upon him suddenly and terribly, as a king, &c. (Pr 6:11).
If now thou hast understanding, hear this: hearken to the voice of my words.
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KJV Study Commentary
<strong>If now thou hast understanding, hear this: hearken to the voice of my words.</strong> Elihu issues a direct challenge to Job's wisdom. The conditional "if" (im, אִם) assumes Job possesses binah (בִּינָה, understanding)—the capacity for discernment and insight. "Hear" (shama, שְׁמַע) is the Shema's foundational command (Deuteronomy 6:4), meaning to listen with intent to obey. "Hearken" (ha'...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25. stretcheth ... hand--**wielding the spear, as a bold rebel against God (Job 9:4; Is 27:4).
Shall even he that hateth right govern? and wilt thou condemn him that is most just? govern: Heb. bind?
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KJV Study Commentary
<strong>Shall even he that hateth right govern? and wilt thou condemn him that is most just?</strong> This rhetorical question from Elihu strikes at the heart of theodicy—the defense of God's justice. The Hebrew word <em>mishpat</em> (מִשְׁפָּט, "right" or "justice") emphasizes God's moral perfection and righteous governance. Elihu challenges Job's implicit accusation that God acts unjustly by pos...
Read full commentary →Ellicott’s Commentary for English Readers
(17) **Shall even he. . . .**—The argument is that one who holds such a position of absolute rule cannot be other than most just. He who is fit to rule must be just, and He who is the ultimate ruler must be fit to rule, and must, therefore, be just; but if He is absolutely just, how shall we condemn His government or Him on account of it, even though we cannot explain it all or reconcile it with o...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**26. on his neck--**rather, "with outstretched neck," namely, that of the rebel [Umbreit] (Psa 75:5).
**upon ... bucklers--**rather, "with--his (the rebel's, not God's) bucklers." The rebel and his fellows are depicted as joining shields together, to form a compact covering over their heads against the weapons hurled on them from a fortress [Umbreit and Gesenius].
Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly?
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KJV Study Commentary
<strong>Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly?</strong> Elihu employs an argument from the lesser to the greater (qal va-chomer). If it's inappropriate (lo' yikhon, לֹא־יִכּוֹן, "not fitting/proper") to call an earthly king beliya'al (בְּלִיַּעַל, wicked, worthless), how much more inappropriate to accuse God of injustice? "Thou art wicked" (beliya'al, בְּלִיַּ...
Read full commentary →Ellicott’s Commentary for English Readers
(18) **Is it fit to say to a king?**—The argument is from the less to the greater. “Who could challenge a king or princes? and if not a king, how much less the King of kings?” There is a strong ellipse in the Hebrew, but yet one that is naturally supplied. (Comp. Psalm 137:5.)
Jamieson-Fausset-Brown Bible Commentary
27. The well-nourished body of the rebel is the sign of his prosperity.
**collops--**masses of fat. He pampers and fattens himself with sensual indulgences; hence his rebellion against God (De 32:15; 1Sa 2:29).
How much less to him that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all are the work of his hands.
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KJV Study Commentary
<strong>How much less to him that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all are the work of his hands.</strong> Elihu escalates his argument: if earthly kings deserve respect (verse 18), God deserves infinitely more because He shows no partiality. The phrase "accepteth not the persons" (lo' nasa pene, לֹא נָשָׂא פְנֵי) literally means "does not l...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
28. The class of wicked here described is that of robbers who plunder "cities," and seize on the houses of the banished citizens (Is 13:20). Eliphaz chooses this class because Job had chosen the same (Job 12:6).
**heaps--**of ruins.
In a moment shall they die, and the people shall be troubled at midnight , and pass away: and the mighty shall be taken away without hand. the mighty: Heb. they shall take away the mighty
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KJV Study Commentary
<strong>In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.</strong> Elihu describes sudden divine judgment without human agency. "In a moment" (rega, רֶגַע) means an instant, the blink of an eye—death comes without warning when God decrees it. "The people shall be troubled" (yegoa'u am, יְגֹעֲשׁוּ עָם) uses gua'...
Read full commentary →Ellicott’s Commentary for English Readers
(20) **In a moment shall they die**—*i.e.*, “they all alike die, rich and poor together; the hour of death is not hastened for the poor nor delayed for the rich. They all alike die.”
**Even at midnight the people are troubled. . . .**—It is hard to think that the writer did not know of Exodus 12:29. It is better to read these statements as habitual presents and not as futures: “In a moment they di...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
29. Rather, he shall not increase his riches; he has reached his highest point; his prosperity shall not continue.
**perfection--**rather, "His acquired wealth--what he possesses--shall not be extended," &c.
For his eyes are upon the ways of man, and he seeth all his goings.
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KJV Study Commentary
Elihu declares God's omniscience: "For his eyes are upon the ways of man, and he seeth all his goings." The noun <em>ayin</em> (עַיִן, "eyes") represents divine observation. The verb <em>ra'ah</em> (רָאָה, "seeth") means comprehensive seeing, not mere glancing. The phrase "all his goings" (<em>kol-tse'adav</em>, כָּל־צְעָדָיו) includes every step, every action. Elihu affirms divine omniscience as ...
Read full commentary →Ellicott’s Commentary for English Readers
(21) **His eyes are upon the ways of man**.—He is not only just and mighty, but He is also all-wise; He cannot therefore err.
Jamieson-Fausset-Brown Bible Commentary
**30. depart--**that is, escape (Job 15:22, 23).
**branches--**namely, his offspring (Job 1:18, 19; Psa 37:35).
**dry up--**The "flame" is the sultry wind in the East by which plants most full of sap are suddenly shrivelled.
**his mouth--**that is, God's wrath (Is 11:4).
There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.
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KJV Study Commentary
<strong>There is no darkness, nor shadow of death</strong> (אֵין־חֹשֶׁךְ וְאֵין צַלְמָוֶת, 'ein-choshek ve'ein tsalmaveth)—Elihu declares God's absolute omniscience reaches even into complete darkness. The Hebrew <em>choshek</em> denotes physical darkness, while <em>tsalmaveth</em> (literally 'death-shadow') represents the deepest, most impenetrable gloom where death itself seems to cast shadows. ...
Read full commentary →Ellicott’s Commentary for English Readers
(22) **There is no darkness.**—As Job had perhaps seemed to imply in Job 24:13-16.
Jamieson-Fausset-Brown Bible Commentary
31. Rather, "let him not trust in vanity or he will be deceived," &c.
**vanity--**that which is unsubstantial. Sin is its own punishment (Pr 1:31; Jr 2:19).
For he will not lay upon man more than right; that he should enter into judgment with God. enter: Heb. go
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KJV Study Commentary
<strong>For he will not lay upon man more than right</strong> (כִּי לֹא עַל־אִישׁ יָשִׂים עוֹד)—Elihu affirms God's justice never exceeds what is appropriate. The verb <em>yasim</em> (to set, place, lay) with <em>'od</em> (more, again) indicates God doesn't impose excessive burden. This directly addresses Job's complaint that his suffering exceeds his sin. Elihu argues God's judgments are precisel...
Read full commentary →Ellicott’s Commentary for English Readers
(23) **For he will not lay upon man more than right**—*i.e., *so much that he should enter into judgment with God. This is probably the meaning, as the Authorised Version; but some render, “He needeth not yet again to consider a man that he should go before God in judgment.” He hath no need to consider any man’s case twice or to rectify His first decision. He is infallible, and cannot do otherwise...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
32. Literally, "it (the tree to which he is compared, Job 15:30, or else his life) shall not be filled up in its time"; that is, "he shall be ended before his time."
**shall not be green--**image from a withered tree; the childless extinction of the wicked.
He shall break in pieces mighty men without number, and set others in their stead. number: Heb. searching out
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KJV Study Commentary
<strong>He shall break in pieces mighty men without number</strong> (יָרֹעַ כַּבִּירִים לֹא־חֵקֶר)—The verb <em>yaro'a</em> means to shatter, break, or crush, depicting violent overthrow. <em>Kabbirim</em> denotes the mighty, powerful, or numerous—those who seem unassailable by human standards. <em>Lo-cheqer</em> (without investigation/number) indicates God needs no lengthy trial or evidence-gathe...
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(24) **Without number.**—Rather, *in an unsearchable manner, *as before, Job 34:20, “without hand,” *i.e., *without human means.
Jamieson-Fausset-Brown Bible Commentary
33. Images of incompleteness. The loss of the unripe grapes is poetically made the vine tree's own act, in order to express more pointedly that the sinner's ruin is the fruit of his own conduct (Is 3:11; Jr 6:19).
Therefore he knoweth their works, and he overturneth them in the night, so that they are destroyed. destroyed: Heb. crushed
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KJV Study Commentary
<strong>Therefore he knoweth their works</strong> (לָכֵן יַכִּיר מַעְבָּדֵיהֶם)—The verb <em>yakir</em> means intimate knowledge, recognition, or discernment—not mere awareness but penetrating understanding of motives and deeds. <em>Ma'badeihem</em> (their works/deeds) refers to actions and their underlying character. God's knowledge isn't superficial observation but complete comprehension of hear...
Read full commentary →Ellicott’s Commentary for English Readers
(25) **Therefore.**—We should expect *because *rather; but the writer, believing in God’s justice, infers that since God acts thus He knoweth the works of man, and has grounds for acting as He acts.
Jamieson-Fausset-Brown Bible Commentary
34. Rather, The binding together of the hypocrites (wicked) shall be fruitless [Umbreit].
**tabernacles of bribery--**namely, dwellings of unjust judges, often reprobated in the Old Testament (Is 1:23). The "fire of God" that consumed Job's possessions (Job 1:16) Eliphaz insinuates may have been on account of Job's bribery as an Arab sheik or emir.
He striketh them as wicked men in the open sight of others; open: Heb. place of beholders
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KJV Study Commentary
<strong>He striketh them as wicked men</strong> (סְפָקָם כִּרְשָׁעִים)—The verb <em>saphaq</em> means to clap, strike, or smite, often depicting public humiliation or execution. <em>Kireshaim</em> (as wicked ones) emphasizes these are judged precisely according to their character—the punishment fits the crime. God's judgment publicly identifies and condemns wickedness, removing any pretense of rig...
Read full commentary →Ellicott’s Commentary for English Readers
(26) **He striketh them as wicked men.**—Rather, *in the place of wicked men he striketh them: i.e., *the wicked—that is, “He executeth His judgments in the sight of all beholders, striking down wicked men in their very place, so that there can be no doubt as to who are stricken or why they are stricken.”
Jamieson-Fausset-Brown Bible Commentary
35. Bitter irony, illustrating the "unfruitfulness" (Job 15:34) of the wicked. Their conceptions and birthgivings consist solely in mischief, &c. (Is 33:11).
**prepareth--**hatcheth.
Because they turned back from him, and would not consider any of his ways: him: Heb. after him
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KJV Study Commentary
<strong>Because they turned back from him</strong> (אֲשֶׁר עַל־כֵּן סָרוּ מֵאַחֲרָיו)—The verb <em>saru</em> (they turned aside/departed) with <em>me'acharav</em> (from after Him) depicts deliberate apostasy. Following God (<em>acharav</em>, literally 'after Him') represents covenant loyalty; turning from this path is rebellion. This isn't ignorance but willful rejection of known truth. Romans 1:2...
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(27) **Because they turned back from him.**—Elihu, therefore, as well as Job’s other friends, believed in the direct execution of God’s judgments.
So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted.
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KJV Study Commentary
<strong>So that they cause the cry of the poor to come unto him</strong> (לְהָבִיא עָלָיו צַעֲקַת־דָּל)—The infinitive <em>lehavi</em> (to cause to come) shows the wicked's actions produce direct consequences—oppression reaches God's ears. <em>Tsa'aqath-dal</em> (cry of the poor/weak) depicts desperate appeals from the oppressed. <em>Dal</em> denotes those reduced to poverty, weakness, or helpless...
Read full commentary →When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only:
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Elihu observes: 'When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him?' This acknowledges divine sovereignty over both blessing and hiddenness. Yet asserting God's power doesn't answer why He hides His face from the righteous.
Ellicott’s Commentary for English Readers
(29) **When he giveth quietness, who then can make trouble?**—This is probably the meaning, but literally it is, *Who can condemn?*
**Or against a man only.**—Rather, *against a man alike: i.e., *it is all one in either case. He judges nations as He judges individuals, and individuals as He does nations.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 16
SECOND SERIES.
Job 16:1-22. Job's Reply.
2. (Job 13:4).
That the hypocrite reign not, lest the people be ensnared.
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<strong>That the hypocrite reign not, lest the people be ensnared</strong> (מִמְּלֹךְ אָדָם חָנֵף מִמֹּקְשֵׁי עָם, <em>mimmelokh adam chaneph mimmoqshei am</em>)—The noun <em>chaneph</em> (חָנֵף, hypocrite, godless person) describes one who professes piety while living wickedly. The verb <em>malakh</em> (מָלַךְ, "to reign, rule") indicates political power. The noun <em>moqesh</em> (מוֹקֵשׁ, snare,...
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(30) **That the hypocrite reign not.**—Rather, (whether God is provoked), *on account of an ungodly man reigning, or by the snares of a whole people: i.e., *the corruption of **a **nation, *e.g., *Sodom, &c.
Jamieson-Fausset-Brown Bible Commentary
3. "Words of wind," Hebrew. He retorts upon Eliphaz his reproach (Job 15:2).
**emboldeneth--**literally, "What wearies you so that ye contradict?" that is, What have I said to provoke you? &c. [Schuttens]. Or, as better accords with the first clause, "Wherefore do ye weary yourselves contradicting?" [Umbreit].
Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more:
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<strong>Surely it is meet to be said unto God, I have borne chastisement</strong> (כִּי־אֶל־אֵל הֶאָמַר נָשָׂאתִי לֹא אֶחְבֹּל, <em>ki-el-El he'amar nasati lo echbol</em>)—The verb <em>nasa</em> (נָשָׂא, "to bear, carry") refers to accepting punishment. The verb <em>chaval</em> (חָבַל, "to act corruptly, offend") means to do wrong. Elihu models proper response to divine discipline: acknowledge it ...
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(31, 32) I** have borne chastisement . . .**—These verses express the attitude that should be assumed towards God: one of submission and penitence.
Jamieson-Fausset-Brown Bible Commentary
**4. heap up--**rather, "marshal together (an army of) words against you."
**shake ... head--**in mockery; it means nodding, rather than shaking; nodding is not with us, as in the East, a gesture of scorn (Is 37:22; Jr 18:16; Mt 27:39).
That which I see not teach thou me: if I have done iniquity, I will do no more.
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KJV Study Commentary
<strong>That which I see not teach thou me</strong> (בִּלְעֲדֵי אֶחֱזֶה אַתָּה הֹרֵנִי, <em>bil'adei echezeh attah horeni</em>)—The phrase "that which I see not" uses <em>chazah</em> (חָזָה, "to see, perceive") with negative. This is prayer for illumination—teach me what I cannot perceive. The verb <em>yarah</em> (יָרָה, Hiphil "to teach, instruct") is used of God teaching Torah (Deuteronomy 33:10...
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**5. strengthen ... with ... mouth--**bitter irony. In allusion to Eliphaz' boasted "consolations" (Job 15:11). Opposed to strengthening with the heart, that is, with real consolation. Translate, "I also (like you) could strengthen with the mouth," that is, with heartless talk: "And the moving of my lips (mere lip comfort) could console (in the same fashion as you do)" [Umbreit]. "Hearty counsel" ...
Read full commentary →Should it be according to thy mind? he will recompense it, whether thou refuse , or whether thou choose; and not I: therefore speak what thou knowest. according: Heb. from with thee?
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<strong>Should it be according to thy mind?</strong> (הֲמֵעִמְּךָ יְשַׁלְּמֶנָּה, <em>hame'immekha yeshallemennah</em>)—Elihu challenges Job: should God govern according to Job's standards? The phrase <strong>he will recompense it, whether thou refuse, or whether thou choose</strong> (כִּי־אַתָּה מָאַסְתָּ כִּי־אַתָּה תִבְחַר, <em>ki-attah ma'asta ki-attah tivchar</em>) uses <em>ma'as</em> (מָאַס,...
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(33) **Should it be according to thy mind? **is obscure from its abruptness. We understand it thus: “Should he recompense it (*i.e., *a man’s conduct) according to thy mind, with thy concurrence, whether thou refusest or whether thou choosest?”
**And not I**—*i.e.*, “Then why not according as I refuse or choose? If thou art to influence and direct His dealing and government, why may not I? why may...
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**6. eased--**literally, "What (portion of my sufferings) goes from me?"
Let men of understanding tell me, and let a wise man hearken unto me. of: Heb. of heart
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<strong>Let men of understanding tell me</strong> (אַנְשֵׁי לֵבָב יֹאמְרוּ לִי, <em>anshei levav yomru li</em>)—The phrase "men of heart" (<em>anshei levav</em>) refers to wise, discerning people. The heart (<em>lev</em>) is the seat of understanding in Hebrew anthropology. The phrase <strong>and let a wise man hearken unto me</strong> (וְגֶבֶר חָכָם שֹׁמֵעַ לִי, <em>ve-gever chakam shomea li</em>...
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(34) **Let men of understanding tell me.**—Rather, *Men of understanding will say to me, *or, *agree with me; and every wise man that heareth me will say, *&c.
Jamieson-Fausset-Brown Bible Commentary
**7. But now--**rather, "ah!"
**he--**God.
**company--**rather, "band of witnesses," namely, those who could attest his innocence (his children, servants, &c.). So the same Hebrew is translated in Job 16:8. Umbreit makes his "band of witnesses," himself, for, alas! he had no other witness for him. But this is too recondite.
Job hath spoken without knowledge, and his words were without wisdom.
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KJV Study Commentary
<strong>Job hath spoken without knowledge</strong> (אִיּוֹב לֹא־בְדַעַת יְדַבֵּר, <em>Iyyov lo-veda'at yedabber</em>)—The noun <em>da'at</em> (דַּעַת, knowledge) indicates understanding, not mere information. Elihu accuses Job of speaking ignorantly. The phrase <strong>his words were without wisdom</strong> (וּדְבָרָיו לֹא בְהַשְׂכֵּיל, <em>udevarav lo vehaskel</em>) uses <em>sekel</em> (שֶׂכֶל, u...
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**8. filled ... with wrinkles--**Rather (as also the same Hebrew word in Job 22:16; English Version, "cut down"), "thou hast fettered me, thy witness" (besides cutting off my "band of witnesses," Job 16:7), that is, hast disabled me by pains from properly attesting my innocence. But another "witness" arises against him, namely, his "leanness" or wretched state of body, construed by his friends int...
Read full commentary →My desire is that Job may be tried unto the end because of his answers for wicked men. My: or, My father, let Job be tried
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<strong>My desire is that Job may be tried unto the end</strong> (אָבִי יִבָּחֵן אִיּוֹב עַד־נֶצַח, <em>avi yivachen Iyyov ad-netzach</em>)—The noun <em>av</em> (אָב, father) here likely means "my desire" (ancient versions interpret variously). The verb <em>bachan</em> (בָּחַן, "to test, examine") and <em>netzach</em> (נֶצַח, end, perpetuity) suggest thorough testing. The phrase <strong>because of...
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(36) **My desire is that Job may be tried.**—There seems to be reason to prefer the marginal rendering, and consider the words as addressed to God: “Oh my Father, let Job be tried, &c.” “*Pater mi probetur Job,” V*ulg. Elihu’s words cannot have fallen upon Job with more acceptance or with lighter weight than those of his other friends. He must have felt, however, that his cause was safe with God, ...
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9. Image from a wild beast. So God is represented (Job 10:16).
**who hateth me--**rather, "and pursues me hard." Job would not ascribe "hatred" to God (Psa 50:22).
**mine enemy--**rather, "he sharpens, &c., as an enemy" (Psa 7:12). Darts wrathful glances at me, like a foe (Job 13:24).
For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.
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<strong>For he addeth rebellion unto his sin</strong> (כִּי־יֹסִיף עַל־חַטָּאתוֹ פֶשַׁע, <em>ki-yosiph al-chattato pesha</em>)—The verb <em>yasaph</em> (יָסַף, "to add") indicates compounding. The noun <em>pesha</em> (פֶּשַׁע, rebellion, transgression) is stronger than <em>chatta't</em> (חַטָּאת, sin, missing the mark). Elihu accuses Job of adding deliberate rebellion to sin. The phrase <strong>he...
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(37) **He clappeth his hands among us.**—As though he were confident of victory in argument.
Ellicott's Commentary for English Readers
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Jamieson-Fausset-Brown Bible Commentary
**10. gaped--**not in order to devour, but to mock him. To fill his cup of misery, the mockery of his friends (Job 16:10) is added to the hostile treatment from God (Job 16:9).
**smitten ... cheek--**figurative for contemptuous abuse (La 3:30; Mt 5:39).
**gathered themselves--**"conspired unanimously" [Schuttens].