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Teks -- Job 32:1-22 (NET)

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V. The Speeches of Elihu (32:1-37:24)

Elihu’s First Speech
32:1 So these three men refused to answer Job further, because he was righteous in his own eyes. 32:2 Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry. He was angry with Job for justifying himself rather than God. 32:3 With Job’s three friends he was also angry, because they could not find an answer, and so declared Job guilty. 32:4 Now Elihu had waited before speaking to Job, because the others were older than he was. 32:5 But when Elihu saw that the three men had no further reply, he became very angry.
Elihu Claims Wisdom
32:6 So Elihu son of Barakel the Buzite spoke up: “I am young, but you are elderly; that is why I was fearful, and afraid to explain to you what I know. 32:7 I said to myself, ‘Age should speak, and length of years should make wisdom known.’ 32:8 But it is a spirit in people, the breath of the Almighty, that makes them understand. 32:9 It is not the aged who are wise, nor old men who understand what is right. 32:10 Therefore I say, ‘Listen to me. I, even I, will explain what I know.’ 32:11 Look, I waited for you to speak; I listened closely to your wise thoughts,while you were searching for words. 32:12 Now I was paying you close attention, yet there was no one proving Job wrong, not one of you was answering his statements! 32:13 So do not say, ‘We have found wisdom! God will refute him, not man!’ 32:14 Job has not directed his words to me, and so I will not reply to him with your arguments.
Job’s Friends Failed to Answer
32:15 “They are dismayed and cannot answer any more; they have nothing left to say. 32:16 And I have waited. But because they do not speak, because they stand there and answer no more, 32:17 I too will answer my part, I too will explain what I know. 32:18 For I am full of words, and the spirit within me constrains me. 32:19 Inside I am like wine which has no outlet, like new wineskins ready to burst! 32:20 I will speak, so that I may find relief; I will open my lips, so that I may answer. 32:21 I will not show partiality to anyone, nor will I confer a title on any man. 32:22 for I do not know how to give honorary titles, if I did, my Creator would quickly do away with me.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Barachel father of Elihu, Job's friend
 · Buzite a descendant of Buz (and probably of Nahor)
 · Elihu son of Tohu/Toah/Nahath; a Levite from Ephraim,a commander from Manasseh who defected to David,son of Shemaiah (Levi); a gatekeeper,brother of David and his chief officer over the tribe of Judah,son of Barachel the Buzite of the family of Ram; friend of Job
 · Job a man whose story is told in the book of Job,a man from the land of Uz in Edom
 · Ram a son of Hezron; father of Amminadab; an ancestor of Jesus,son of Hezron son of Perez son of Judah,son of Jerahmeel of Judah,a clan of the people of Buz (probably of Nahor)


Topik/Tema Kamus: Elihu | Job | JOB, BOOK OF | Heathen | Barachel | Old Age | Pride | Humility | Children | Modesty | Wisdom | Reverence | Ram | Age | Flattery | Self-righteousness | AGE; OLD AGE | Bottle | AGE, OLD | WINE; WINE PRESS | selebihnya
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Catatan Kata/Frasa
Wesley , JFB , Clarke , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Job 32:1 - Because So they said: but they could not answer him.

So they said: but they could not answer him.

Wesley: Job 32:2 - The Buzite Of the posterity of Buz, Nahor's son, Gen 22:21.

Of the posterity of Buz, Nahor's son, Gen 22:21.

Wesley: Job 32:2 - Ram Or, of Aram; for Ram and Aram are used promiscuously; compare 2Ki 8:28; 2Ch 22:5. His pedigree is thus particularly described, partly for his honour, ...

Or, of Aram; for Ram and Aram are used promiscuously; compare 2Ki 8:28; 2Ch 22:5. His pedigree is thus particularly described, partly for his honour, as being both a wise and good man, and principally to evidence the truth of this history.

Wesley: Job 32:2 - He justified Himself not without reflection upon God, as dealing severely with him, he took more care to maintain his own innocency, than God's glory. The word Eli...

Himself not without reflection upon God, as dealing severely with him, he took more care to maintain his own innocency, than God's glory. The word Elihu signifies, my God is he. They had all tried in vain to convince Job: but my God is he who both can and will do it.

Wesley: Job 32:3 - No answer To Job's arguments as to the main cause.

To Job's arguments as to the main cause.

Wesley: Job 32:3 - Condemned As a bad man.

As a bad man.

Wesley: Job 32:4 - 'Till Job And his three friends.

And his three friends.

Wesley: Job 32:6 - Afraid Of being thought forward and presumptuous.

Of being thought forward and presumptuous.

Wesley: Job 32:8 - Spirit The spirit of God.

The spirit of God.

Wesley: Job 32:8 - Giveth To whom he pleaseth.

To whom he pleaseth.

Wesley: Job 32:9 - Judgment What is just and right.

What is just and right.

Wesley: Job 32:12 - Convinced By solid and satisfactory answers.

By solid and satisfactory answers.

Wesley: Job 32:13 - Left God thus left you to your own weakness, lest you should ascribe the conquering or silencing of Job to your own wisdom.

God thus left you to your own weakness, lest you should ascribe the conquering or silencing of Job to your own wisdom.

Wesley: Job 32:13 - God This is alleged by Elihu, in the person of Job's three friends; the sense is, the judgments which are upon Job, have not been brought upon him by man ...

This is alleged by Elihu, in the person of Job's three friends; the sense is, the judgments which are upon Job, have not been brought upon him by man originally, but by the hand of God, for his gross, though secret sins: but, saith Elihu, this argument doth not satisfy me, and therefore bear with me if I seek for better.

Wesley: Job 32:19 - Bottles Bottles of new wine.

Bottles of new wine.

Wesley: Job 32:22 - I know not The more closely we eye the majesty of God as our maker, the more we dread his wrath and justice, the less danger shall we be in of a sinful fearing o...

The more closely we eye the majesty of God as our maker, the more we dread his wrath and justice, the less danger shall we be in of a sinful fearing or flattering of men.

JFB: Job 32:1-6 - because, &c. And because they could not prove to him that he was unrighteous.

And because they could not prove to him that he was unrighteous.

JFB: Job 32:2 - Elihu Meaning "God is Jehovah." In his name and character as messenger between God and Job, he foreshadows Jesus Christ (Job 33:23-26).

Meaning "God is Jehovah." In his name and character as messenger between God and Job, he foreshadows Jesus Christ (Job 33:23-26).

JFB: Job 32:2 - Barachel Meaning "God blesses." Both names indicate the piety of the family and their separation from idolaters.

Meaning "God blesses." Both names indicate the piety of the family and their separation from idolaters.

JFB: Job 32:2 - Buzite Buz was son of Nahor, brother of Abraham. Hence was named a region in Arabia-Deserta (Jer 25:23).

Buz was son of Nahor, brother of Abraham. Hence was named a region in Arabia-Deserta (Jer 25:23).

JFB: Job 32:2 - Ram Aram, nephew of Buz. Job was probably of an older generation than Elihu. However, the identity of names does not necessarily prove the identity of per...

Aram, nephew of Buz. Job was probably of an older generation than Elihu. However, the identity of names does not necessarily prove the identity of persons. The particularity with which Elihu's descent is given, as contrasted with the others, led LIGHTFOOT to infer Elihu was the author of the book. But the reason for particularity was, probably, that Elihu was less known than the three called "friends" of Job; and that it was right for the poet to mark especially him who was mainly to solve the problem of the book.

JFB: Job 32:2 - rather than God That is, was more eager to vindicate himself than God. In Job 4:17, Job denies that man can be more just than God. UMBREIT translates, "Before (in the...

That is, was more eager to vindicate himself than God. In Job 4:17, Job denies that man can be more just than God. UMBREIT translates, "Before (in the presence of) God."

JFB: Job 32:3 - -- Though silenced in argument, they held their opinion still.

Though silenced in argument, they held their opinion still.

JFB: Job 32:4 - had spoken Hebrew, "in words," referring rather to his own "words" of reply, which he had long ago ready, but kept back in deference to the seniority of the frie...

Hebrew, "in words," referring rather to his own "words" of reply, which he had long ago ready, but kept back in deference to the seniority of the friends who spoke.

JFB: Job 32:6 - was afraid The root meaning in Hebrew is "to crawl" (Deu 32:24).

The root meaning in Hebrew is "to crawl" (Deu 32:24).

JFB: Job 32:7 - Days That is, the aged (Job 15:10).

That is, the aged (Job 15:10).

JFB: Job 32:8 - -- Elihu claims inspiration, as a divinely commissioned messenger to Job (Job 33:6, Job 33:23); and that claim is not contradicted in Job 42:4-5. Transla...

Elihu claims inspiration, as a divinely commissioned messenger to Job (Job 33:6, Job 33:23); and that claim is not contradicted in Job 42:4-5. Translate: "But the spirit (which God puts) in man, and the inspiration . . . is that which giveth," &c.; it is not mere "years" which give understanding (Pro 2:6; Joh 20:22).

JFB: Job 32:9 - Great Rather, "old" (Job 32:6). So Hebrew, in Gen 25:23. "Greater, less" for the older, the younger.

Rather, "old" (Job 32:6). So Hebrew, in Gen 25:23. "Greater, less" for the older, the younger.

JFB: Job 32:9 - judgment What is right.

What is right.

JFB: Job 32:10 - -- Rather, "I say."

Rather, "I say."

JFB: Job 32:10 - opinion Rather, "knowledge."

Rather, "knowledge."

JFB: Job 32:11 - -- Therefore Elihu was present from the first.

Therefore Elihu was present from the first.

JFB: Job 32:11 - reasons Literally, "understandings," that is, the meaning intended by words.

Literally, "understandings," that is, the meaning intended by words.

JFB: Job 32:11 - whilst I waited until you should discover a suitable reply to Job.

I waited until you should discover a suitable reply to Job.

JFB: Job 32:13 - -- This has been so ordered, "lest you should" pride yourselves on having overcome him by your "wisdom" (Jer 9:23, the great aim of the Book of Job); and...

This has been so ordered, "lest you should" pride yourselves on having overcome him by your "wisdom" (Jer 9:23, the great aim of the Book of Job); and that you may see, "God alone can thrust him down," that is, confute him, "not man." So Elihu grounds his confutation, not on the maxims of sages, as the friends did, but on his special commission from God (Job 32:8; Job 33:4, Job 33:6).

JFB: Job 32:14 - -- I am altogether unprejudiced. For it is not I, whom he addressed. "Your speeches" have been influenced by irritation.

I am altogether unprejudiced. For it is not I, whom he addressed. "Your speeches" have been influenced by irritation.

JFB: Job 32:15 - -- Here Elihu turns from the friends to Job: and so passes from the second person to the third; a transition frequent in a rebuke (Job 18:3-4).

Here Elihu turns from the friends to Job: and so passes from the second person to the third; a transition frequent in a rebuke (Job 18:3-4).

JFB: Job 32:15 - they left off Words were taken from them.

Words were taken from them.

JFB: Job 32:17 - my part For my part.

For my part.

JFB: Job 32:17 - opinion Knowledge.

Knowledge.

JFB: Job 32:18 - -- "I am full of words," whereas the friends have not a word more to say.

"I am full of words," whereas the friends have not a word more to say.

JFB: Job 32:18 - the spirit (Job 32:8; Job 33:4; Jer 20:9; Act 18:5).

JFB: Job 32:19 - belly Bosom: from which the words of Orientalists in speaking seem to come more than with us; they speak gutturally. "Like (new) wine (in fermentation) with...

Bosom: from which the words of Orientalists in speaking seem to come more than with us; they speak gutturally. "Like (new) wine (in fermentation) without a vent," to work itself off. New wine is kept in new goatskin bottles. This fittingly applies to the young Elihu, as contrasted with the old friends (Mat 9:7).

JFB: Job 32:20 - refreshed Literally, "that there may be air to me" (1Sa 16:23).

Literally, "that there may be air to me" (1Sa 16:23).

JFB: Job 32:21 - -- "May I never accept," &c. Elihu alludes to Job's words (Job 13:8, Job 13:10), wherein he complains that the friends plead for God partially, "acceptin...

"May I never accept," &c. Elihu alludes to Job's words (Job 13:8, Job 13:10), wherein he complains that the friends plead for God partially, "accepting His person." Elihu says he will not do so, but will act impartially between God and Job. "And I will not give flattery," &c. (Pro 24:23).

JFB: Job 32:22 - take me away As a punishment (Psa 102:24).

As a punishment (Psa 102:24).

Clarke: Job 32:1 - These three men ceased to answer Job These three men ceased to answer Job - They supposed that it was of no use to attempt to reason any longer with a man who justified himself before G...

These three men ceased to answer Job - They supposed that it was of no use to attempt to reason any longer with a man who justified himself before God. The truth is, they failed to convince Job of any point, because they argued from false principles; and, as we have seen, Job had the continual advantage of them. There were points on which he might have been successfully assailed; but they did not know them. Elihu, better acquainted both with human nature and the nature of the Divine law, and of God’ s moral government of the world, steps in, and makes the proper discriminations; acquits Job on the ground of their accusations, but condemns him for his too great self-confidence, and his trusting too much in his external righteousness; and, without duly considering his frailty and imperfections, his incautiously arraigning the providence of God of unkindness in its dealings with him. This was the point on which Job was particularly vulnerable, and which Elihu very properly clears up

Clarke: Job 32:1 - Because he was righteous tn his own eyes Because he was righteous tn his own eyes - The Septuagint, Syriac, Arabic, and Chaldee, all read, "Because he was righteous in Their eyes;"intimatin...

Because he was righteous tn his own eyes - The Septuagint, Syriac, Arabic, and Chaldee, all read, "Because he was righteous in Their eyes;"intimating, that they were now convinced that he was a holy man, and that they had charged him foolishly. The reading of these ancient versions is supported by a MS. of the thirteenth century, in Dr. Kennicott’ s collections; which, instead of בעיניו beeinaiv , in His eyes, has בעיניהם beeineyhem , in Their eyes. This is a reading of considerable importance, but it is not noticed by De Rossi. Symmachus translates nearly in the same way: Δια τον αυτον δικαιον φαινεσθαι επ αυτων ; Because he appeared more righteous than themselves.

Clarke: Job 32:2 - Then was kindled the wrath Then was kindled the wrath - This means no more than that Elihu was greatly excited, and felt a strong and zealous desire to vindicate the justice a...

Then was kindled the wrath - This means no more than that Elihu was greatly excited, and felt a strong and zealous desire to vindicate the justice and providence of God, against the aspersions of Job and his friends

Clarke: Job 32:2 - Elihu the son of Barachel the Buzite Elihu the son of Barachel the Buzite - Buz was the second son of Nahor, the brother of Abram, Gen 22:21

Elihu the son of Barachel the Buzite - Buz was the second son of Nahor, the brother of Abram, Gen 22:21

Clarke: Job 32:2 - Of the kindred of Ram Of the kindred of Ram - Kemuel was the third son of Nahor; and is called in Genesis (see above) the father of Aram, which is the same as Ram. A city...

Of the kindred of Ram - Kemuel was the third son of Nahor; and is called in Genesis (see above) the father of Aram, which is the same as Ram. A city of the name of Buz is found in Jer 25:23, which probably had its name from this family; and, as it is mentioned with Dedan and Tema, we know it must have been a city in Idumea, as the others were in that district. Instead of the kindred of Ram, the Chaldee has of the kindred of Abraham. But still the question has been asked, Who was Elihu? I answer, He was "the son of Barachel the Buzite, of the kindred of Ram:"this is all we know of him. But this Scriptural answer will not satisfy those who are determined to find out mysteries where there are none. Some make him a descendant of Judah; St. Jerome, Bede, Lyranus, and some of the rabbins, make him Balaam the son of Beor, the magician; Bishop Warburton makes him Ezra the scribe; and Dr. Hodges makes him the second person in the glorious Trinity, the Lord Jesus Christ, and supposes that the chief scope of this part of the book was to convict Job of self-righteousness, and to show the necessity of the doctrine of justification by faith! When these points are proved, they should be credited

Clarke: Job 32:2 - Because he justified himself rather than God Because he justified himself rather than God - Literally, he justified his soul, נפשו naphhso , before God. He defended, not only the whole of ...

Because he justified himself rather than God - Literally, he justified his soul, נפשו naphhso , before God. He defended, not only the whole of his conduct, but also his motives, thoughts, etc.

Clarke: Job 32:3 - They had found no answer They had found no answer - They had condemned Job; and yet could not answer his arguments on the general subject, and in vindication of himself.

They had found no answer - They had condemned Job; and yet could not answer his arguments on the general subject, and in vindication of himself.

Clarke: Job 32:6 - I am young I am young - How young he was, or how old they were, we cannot tell; but there was no doubt a great disparity in their ages; and among the Asiatics ...

I am young - How young he was, or how old they were, we cannot tell; but there was no doubt a great disparity in their ages; and among the Asiatics the youth never spoke in the presence of the elders, especially on any subject of controversy.

Clarke: Job 32:7 - Days should speak Days should speak - That is, men are to be reputed wise and experienced in proportion to the time they have lived. The Easterns were remarkable for ...

Days should speak - That is, men are to be reputed wise and experienced in proportion to the time they have lived. The Easterns were remarkable for treasuring up wise sayings: indeed, the principal part of their boasted wisdom consisted in proverbs and maxims on different subjects.

Clarke: Job 32:8 - But there is a spirit in man But there is a spirit in man - Mr. Good translates: - "But surely there is an afflation in mankind And the inspiration of the Almighty actuateth the...

But there is a spirit in man - Mr. Good translates: -

"But surely there is an afflation in mankind

And the inspiration of the Almighty actuateth them.

Coverdale, thus: -

Every man (no doute) hath a mynde; but it is the inspyracion of the Almightie that geveth understondinge

I will now offer my own opinion, but first give the original text: רוח היא באנוש ונשמת שדי תבינם ruach hi beenosh venishmath shaddai tebinem . "The spirit itself is in miserable man, and the breath of the Almighty causeth them to understand,"How true is it that in God we live, move, and have our being! The spirit itself is in man as the spring or fountain of his animal existence, and by the afflatus of this spirit he becomes capable of understanding and reason, and consequently of discerning Divine truth. The animal and intellectual lives are here stated to be from God; and this appears to be an allusion to man’ s creation, Gen 2:7 : "And God breathed into man’ s nostrils the breath of lives," נשמת חיים nishmath chaiyim , i.e., animal and intellectual, and thus he became a living soul, נפש חיה nephesh chaiyah , a rational animal. When man fell from God, the Spirit of God was grieved, and departed from him; but was restored, as the enlightener and corrector, in virtue of the purposed incarnation and atonement of our Lord Jesus; hence, he is "the true Light that lighteth every man that cometh into the world,"Joh 1:9. That afflatus is therefore still continued to אנוש enosh , man, in his wretched, fallen state; and it is by that Spirit, the רוח אלהים Ruach Elohim , "the Spirit of the merciful or covenant God,"that we have any conscience, knowledge of good and evil, judgment in Divine things, and, in a word, capability of being saved. And when, through the light of that Spirit, convincing of sin, righteousness, and judgment, the sinner turns to God through Christ, and finds redemption in his blood, the remission of sins; then it is the office of that same Spirit to give him understanding of the great work that has been done in and for him; "for the Spirit itself ( αυτο το Πνευμα, Rom 8:16, the same words in Greek as the Hebrew רוח היא ruach hi of Elihu) beareth witness with his spirit that he is a child of God."It is the same Spirit which sanctifies, the same Spirit that seals, and the same Spirit that lives and works in the believer, guiding him by his counsel till it leads him into glory. In this one saying, independently of the above paraphrase, Elihu spoke more sense and sound doctrine than all Job’ s friends did in the whole of the controversy.

Clarke: Job 32:9 - Great men are not always wise Great men are not always wise - This is a true saying, which the experience of every age and every country increasingly verifies. And it is most cer...

Great men are not always wise - This is a true saying, which the experience of every age and every country increasingly verifies. And it is most certain that, in the case before us, the aged did not understand judgment; they had a great many wise and good sayings, which they had collected, but showed neither wisdom nor discretion in applying them.

Clarke: Job 32:11 - I waited for your words; I gave ear to your reasons I waited for your words; I gave ear to your reasons - Instead of תבונותיכם tebunotheychem , your reasons, תכונותיכם techunotheyc...

I waited for your words; I gave ear to your reasons - Instead of תבונותיכם tebunotheychem , your reasons, תכונותיכם techunotheychem , your arguments, is the reading of nine of Kennicott’ s and De Rossi’ s MSS. The sense, however, is nearly the same

Clarke: Job 32:11 - Whilst ye searched out what to say Whilst ye searched out what to say - עד תחקרון מלין ad tachkerun millin ; "Whilst ye were searching up and down for words."A fine iron...

Whilst ye searched out what to say - עד תחקרון מלין ad tachkerun millin ; "Whilst ye were searching up and down for words."A fine irony, which they must have felt.

Clarke: Job 32:12 - Yea, I attended unto you Yea, I attended unto you - Instead of ועדיכם veadeychem , and unto you, one MS. reads the above letters with points that cause it to signify ...

Yea, I attended unto you - Instead of ועדיכם veadeychem , and unto you, one MS. reads the above letters with points that cause it to signify and your testimonies; which is the reading of the Syriac, Arabic, and Septuagint

Clarke: Job 32:12 - Behold, there was none of you that convinced Job Behold, there was none of you that convinced Job - Confuted Job. They spoke multitudes of words, but were unable to overthrow his arguments.

Behold, there was none of you that convinced Job - Confuted Job. They spoke multitudes of words, but were unable to overthrow his arguments.

Clarke: Job 32:13 - We have found out wisdom We have found out wisdom - We by dint of our own wisdom and understanding, have found out the true system of God’ s providence; and have been a...

We have found out wisdom - We by dint of our own wisdom and understanding, have found out the true system of God’ s providence; and have been able to account for all the sufferings and tribulations of Job. Had they been able to confute Job, they would have triumphed over him in their own self-sufficiency

Clarke: Job 32:13 - God thrusteth him down, not man God thrusteth him down, not man - This is no accidental thing that has happened to him: he is suffering under the just judgments of God, and therefo...

God thrusteth him down, not man - This is no accidental thing that has happened to him: he is suffering under the just judgments of God, and therefore he must be the wicked man which we supposed him to be.

Clarke: Job 32:14 - He hath not directed He hath not directed - I am no party in this controversy; I have no party feeling in it: he has not spoken a word against me, therefore I have no ca...

He hath not directed - I am no party in this controversy; I have no party feeling in it: he has not spoken a word against me, therefore I have no cause of irritation. I shall speak for truth; not for conquest or revenge. Neither will I answer him with your speeches; your passions have been inflamed by contradiction, and you have spoken foolishly with your lips.

Clarke: Job 32:15 - They were amazed They were amazed - Mr. Good translates: "They (the speeches) are dissipated; they no longer produce effect; the words have flirted away from them."Y...

They were amazed - Mr. Good translates: "They (the speeches) are dissipated; they no longer produce effect; the words have flirted away from them."Your words, being without proper reference and point, are scattered into thin air: there is nothing but sound in them; they are quite destitute of sense. But I prefer the words as spoken of Job’ s friends. They took their several parts in the controversy as long as they could hope to maintain their ground: for a considerable time they had been able to bring nothing new; at last, weary of their own repetitions, they gave up the contest.

Clarke: Job 32:16 - When I had waited When I had waited - I waited to hear if they had any thing to reply to Job; and when I found them in effect speechless, then I ventured to come forw...

When I had waited - I waited to hear if they had any thing to reply to Job; and when I found them in effect speechless, then I ventured to come forward.

Clarke: Job 32:17 - I will answer also my part I will answer also my part - אענה חלקי aaneh chelki , "I will recite my portion."We have already seen that the book of Job is a sort of dra...

I will answer also my part - אענה חלקי aaneh chelki , "I will recite my portion."We have already seen that the book of Job is a sort of drama, in which several persons have their different parts to recite. Probably the book was used in this way, in ancient times, for the sake of public instruction. Eliphaz, Zophar, and Bildad, had recited their parts, and Job had responded to each: nothing was brought to issue. Elihu, a bystander, perceiving this, comes forward and takes a part, when all the rest had expended their materials: yet Elihu, though he spoke well, was incapable of closing the controversy; and God himself appears, and decides the case.

Clarke: Job 32:18 - I am full of matter I am full of matter - מלים millim , "I am full of Words,"or sayings; i.e., wise sentences, and ancient opinions

I am full of matter - מלים millim , "I am full of Words,"or sayings; i.e., wise sentences, and ancient opinions

Clarke: Job 32:18 - The spirit within me constraineth me The spirit within me constraineth me - How similar to the words of St. Paul! The love of Christ constraineth us. Elihu considered himself under the ...

The spirit within me constraineth me - How similar to the words of St. Paul! The love of Christ constraineth us. Elihu considered himself under the influence of that Spirit of God which gives understanding, and felt anxiously concerned for the welfare both of Job and his friends.

Clarke: Job 32:19 - My belly is as wine which hath no vent My belly is as wine which hath no vent - New wine in a state of effervescence

My belly is as wine which hath no vent - New wine in a state of effervescence

Clarke: Job 32:19 - Like new bottles Like new bottles - Bottles, or rather bags, made of goat-skins. The head and shanks being cut off, the animal is cased out of the skin. The skin is ...

Like new bottles - Bottles, or rather bags, made of goat-skins. The head and shanks being cut off, the animal is cased out of the skin. The skin is then properly dressed; the anus and four shank holes properly tied up; and an aperture left at the neck or in some other place for the liquor to be poured in, and drawn out. One of these now lies before me, well tanned, and beautifully ornamented, and capable of holding many gallons. They are used, not only to carry wine and water, but for butter, and also for various dry goods. I have mentioned this in another place. When the wine is in a state of fermentation, and the skin has no vent, these bottles or bags are ready to burst; and if they be old, the new wine destroys them, breaks the old stitching, or rends the old skin. Our Lord makes use of the same figure, Mat 9:17 (note); where see the note.

Clarke: Job 32:20 - I will open my lips and answer I will open my lips and answer - In the preceding verse Elihu compares himself to a skin-bottle, in which the wine was in a state of fermentation, a...

I will open my lips and answer - In the preceding verse Elihu compares himself to a skin-bottle, in which the wine was in a state of fermentation, and the bottle ready to burst for want of vent. He carries on the metaphor in this verse: the bottle must be opened to save it from bursting; I will Open my mouth.

Clarke: Job 32:21 - Let me not - accept any man’ s person Let me not - accept any man’ s person - I will speak the truth without fear or favor

Let me not - accept any man’ s person - I will speak the truth without fear or favor

Clarke: Job 32:21 - Neither let me give flattering titles Neither let me give flattering titles - I will not give epithets to any man that are not descriptive of his true state. I will not beguile him by te...

Neither let me give flattering titles - I will not give epithets to any man that are not descriptive of his true state. I will not beguile him by telling him he is what he is not. אכנה acanneh , from כנה canah , is generally supposed to signify to surname, to put a name to or upon a name, as the French word surnom implies. It means to give proud titles to persons who are worthless. It is well known that the Arabs make court to their superiors by carefully avoiding to address them by their proper names, instead of which they salute them with some title or epithet expressive of respect - Scott See below. Titles expressive of office, ecclesiastical, civil, or military, are always proper, and never forbidden, because they serve for distinction; but the Asiatic titles are in general bombastically and sinfully complimentary. The reader will find several specimens at the end of this chapter.

Clarke: Job 32:22 - My Maker would soon take me away My Maker would soon take me away - Were I to copy this conduct while under the influence which I now feel, God might justly consume me as in a momen...

My Maker would soon take me away - Were I to copy this conduct while under the influence which I now feel, God might justly consume me as in a moment. He is my Maker; he made me to know truth, to tell truth, and to live according to truth; for he is the God of truth: I shall, therefore through his help, speak the Truth, the Whole Truth, and Nothing but the Truth

We find from the above that vain titles of ceremony, expressive of the most eminent qualities, were given to worthless men, from time immemorial; and no wonder, for hypocrisy entered into man at the same time that sin entered into the world

Of the flattering titles used in the East, I shall give a few specimens from the (Arabic) Kooayid us Sultanet Shah Jehan, or, "The Rules observed during the Reign of the Mogul Emperor Shah Jehan.

Speaking of the emperor, he is entitled

"The Sun which illuminates the firmament in the universe of royalty and dominion; the Moon, which irradiates the sky of monarchy and felicity; the King who in pomp resembles Gem-sheed. His hand is boundless as the ocean in bestowing bounties, being the key of the gates of kindness and liberality!"Again: -

"The Sun of the heaven of prosperity and empire, the Shadow of God, the Asylum of the Universe, the splendor of whose instructive front causes light and gladness to the world and to mankind.

"The just and vigilant Monarch; the Asylum of Truth, the Refuge of the World; the Diffuser of Light, the Solver of all human difficulties.

"The Lord of the Age, who is endowed with such perfect excellence, both in internal and external qualifications, that on all occasions he holds fast the thread of good counsel, prudence, and purity of morals.

"The faculty of apprehension is possessed by him in such a degree, that before the matter ha s scarcely obtained utterance he comprehends the purport, and gives answers with the tongue of inspiration.

Addresses to Persons of Distinctio

"Let them convey to the presence of glorious empire, the Sultan, in pomp like Solomon, the center of the universe, powerful as heaven!

"Let them who kiss the carpet of the palace, in pomp like heaven, convey this letter to his majesty, whose sight is as creative as alchymy, king of kings, the asylum of the world!

"To the exalted presence, which gratifies the desires of all people, the most beneficent of the age, the vizier, protector of the universe, may the Almighty perpetuate his fortune!

"May this letter be dignified in the presence of Naweeb Saheb, diffuser of benefits, of exalted pomp, the respectable, the discriminator of ranks! May his power increase!

"Let them convey this to the perusal of his excellency, conversant in realities and mysteries, the support of excellencies, the cream of his contemporaries, and the cherisher of the poor!

These are a specimen of the flattering titles given in the East to persons in eminent stations. Their kings they clothe in all the attributes of the Deity, when both in their public and private character they are corrupt and unholy, rascals in grain, and the ruthless oppressors of suffering humanity.

Defender: Job 32:2 - Elihu Elihu was considerably younger than Job and his three friends (Job 32:4, Job 32:6) and seems to have come to observe Job's situation because of its th...

Elihu was considerably younger than Job and his three friends (Job 32:4, Job 32:6) and seems to have come to observe Job's situation because of its theological interest. He was evidently from a pious family - his name seems to mean "Jehovah is God" and his father's name, Barachel, means "Blessed be God." As a novice theologian, he was spiritually minded, with a high conception of God's majesty and righteousness, but he understood little of His grace and redemptive love. Although the terms "Buzite" and "Ram" are difficult to identify, it is possible that Buz was Abraham's nephew (Gen 22:21), and that the Buzite family was a unit in the tribe descended from Aram (assuming Ram is the same as Aram), one of the sons of Shem (Gen 10:22, Gen 10:23). Since Uz was a son of Aram, this would make Elihu a distant relative of Job's. All this is uncertain, but, in any case, Elihu lived in some region not too far from Uz, in order to be present to listen to the dialogue between Job and his three friends."

Defender: Job 32:8 - inspiration Elihu is claiming that his words were divinely inspired, an attitude resulting probably from youthful arrogance against the older generation (an attit...

Elihu is claiming that his words were divinely inspired, an attitude resulting probably from youthful arrogance against the older generation (an attitude not altogether absent among modern theological students). His wordy exposition of the whole situation, aside from his own extended boasting, consists mostly of rephrasing the same charges made by Eliphaz, Bildad and Zophar. Since these arguments were wrong (Job 42:7), it is absurd for Elihu to have claimed his words were inspired by God."

TSK: Job 32:1 - to answer // righteous to answer : Heb. from answering righteous : Job 6:29, Job 10:2, Job 10:7, Job 13:15, Job 23:7, Job 27:4-6, Job 29:11-17, 31:1-40, Job 33:9

to answer : Heb. from answering

righteous : Job 6:29, Job 10:2, Job 10:7, Job 13:15, Job 23:7, Job 27:4-6, Job 29:11-17, 31:1-40, Job 33:9

TSK: Job 32:2 - kindled // Buzite // because // himself kindled : Psa 69:9; Mar 3:5; Eph 4:26 Buzite : Gen 22:21 because : Job 10:3, Job 27:2, Job 34:5, Job 34:6, Job 34:17, Job 34:18, Job 35:2, Job 40:8; L...

kindled : Psa 69:9; Mar 3:5; Eph 4:26

Buzite : Gen 22:21

because : Job 10:3, Job 27:2, Job 34:5, Job 34:6, Job 34:17, Job 34:18, Job 35:2, Job 40:8; Luk 10:29

himself : Heb. his soul

TSK: Job 32:3 - because // and yet because : Job 32:1, Job 24:25, Job 25:2-6, Job 26:2-4 and yet : Job 8:6, Job 15:34, 22:5-30; Act 24:5, Act 24:13

TSK: Job 32:4 - waited till Job had spoken // elder waited till Job had spoken : Heb. expected Job in words, Job 32:11, Job 32:12; Pro 18:13 elder : Heb. elder for days

waited till Job had spoken : Heb. expected Job in words, Job 32:11, Job 32:12; Pro 18:13

elder : Heb. elder for days

TSK: Job 32:5 - his wrath his wrath : Job 32:2; Exo 32:19

his wrath : Job 32:2; Exo 32:19

TSK: Job 32:6 - I am // young // ye are // durst not I am : Lev 19:32; Rom 13:7; 1Ti 5:1; Tit 2:6; 1Pe 5:5 young : Heb. few of days ye are : Job 15:10 durst not : Heb. feared, Job 15:7; 1Sa 17:28-30

I am : Lev 19:32; Rom 13:7; 1Ti 5:1; Tit 2:6; 1Pe 5:5

young : Heb. few of days

ye are : Job 15:10

durst not : Heb. feared, Job 15:7; 1Sa 17:28-30

TSK: Job 32:7 - -- Job 8:8-10, Job 12:12; 1Ki 12:6-8; Psa 34:11, Psa 34:12; Pro 1:1-4, Pro 16:31; Heb 5:12

TSK: Job 32:8 - the inspiration the inspiration : Job 4:12-21, Job 33:16, Job 35:11, Job 38:36; Gen 41:39; 1Ki 3:12, 1Ki 3:28, 1Ki 4:29; Pro 2:6; Ecc 2:26; Dan 1:17, Dan 2:21; 1Co 2:...

TSK: Job 32:9 - Great // neither Great : Jer 5:5; Mat 11:25; Joh 7:48; 1Co 1:26, 1Co 1:27, 1Co 2:7, 1Co 2:8; Jam 2:6, Jam 2:7 neither : Job 12:20; Ecc 4:13

TSK: Job 32:10 - -- 1Co 7:25, 1Co 7:40

TSK: Job 32:11 - I waited for // reasons // whilst // what to say I waited for : Job 32:4, Job 29:21, Job 29:23 reasons : Heb. understandings, Instead of tevoonotheychem , nine manuscripts read techoonotheychem ,...

I waited for : Job 32:4, Job 29:21, Job 29:23

reasons : Heb. understandings, Instead of tevoonotheychem , nine manuscripts read techoonotheychem , ""your arguments;""but the sense is nearly the same.

whilst : Ad tachkeroon millin , ""whilst ye were searching for words;""a fine irony, which they must have felt. Job 5:27; Pro 18:17, Pro 28:11; Ecc 12:9, Ecc 12:10

what to say : Heb. words

TSK: Job 32:12 - unto you // behold unto you : Weadeychem is rendered ""and your testimonies,""by the Syriac, Arabic, and LXX, and one of De Rossi’ s manuscripts (874) is so poin...

unto you : Weadeychem is rendered ""and your testimonies,""by the Syriac, Arabic, and LXX, and one of De Rossi’ s manuscripts (874) is so pointed as to require this reading.

behold : Job 32:3; 1Ti 1:7

TSK: Job 32:13 - Lest // We // God Lest : Gen 14:23; Jdg 7:2; Isa 48:5, Isa 48:7; Zec 12:7 We : Job 12:2, Job 15:8-10; Isa 5:21; Jer 9:23; Eze 28:3; 1Co 1:19-21, 1Co 1:27-29; 1Co 3:18 G...

TSK: Job 32:14 - directed directed : Heb. ordered

directed : Heb. ordered

TSK: Job 32:15 - amazed // left off speaking amazed : Job 6:24, Job 6:25, Job 29:22; Mat 7:23, Mat 22:22, Mat 22:26, Mat 22:34, Mat 22:46 left off speaking : Heb. removed speeches from themselves

amazed : Job 6:24, Job 6:25, Job 29:22; Mat 7:23, Mat 22:22, Mat 22:26, Mat 22:34, Mat 22:46

left off speaking : Heb. removed speeches from themselves

TSK: Job 32:16 - -- Job 13:5; Pro 17:28; Amo 5:13; Jam 1:19

TSK: Job 32:17 - -- Job 32:10, Job 33:12, Job 35:3, Job 35:4

TSK: Job 32:18 - matter // the spirit // within me matter : Heb. words the spirit : Psa 39:3; Jer 20:9; Eze 3:14-27; Act 4:20; 2Co 5:13, 2Co 5:14 within me : Heb. of my belly

matter : Heb. words

the spirit : Psa 39:3; Jer 20:9; Eze 3:14-27; Act 4:20; 2Co 5:13, 2Co 5:14

within me : Heb. of my belly

TSK: Job 32:19 - hath no vent // new hath no vent : Heb. is not opened new : Mat 9:17

hath no vent : Heb. is not opened

new : Mat 9:17

TSK: Job 32:20 - I will speak // be refreshed // I will open I will speak : Job 13:13, Job 13:19, Job 20:2, Job 21:3 be refreshed : Heb. breathe I will open : Pro 8:6, Pro 8:7

I will speak : Job 13:13, Job 13:19, Job 20:2, Job 21:3

be refreshed : Heb. breathe

I will open : Pro 8:6, Pro 8:7

TSK: Job 32:21 - accept // flattering accept : Job 13:8, Job 34:19; Lev 19:15; Deu 1:17, Deu 16:19; Pro 24:23; Mat 22:16 flattering : 2Sa 14:17, 2Sa 14:20; Act 12:22, Act 12:23, Act 24:2, ...

TSK: Job 32:22 - I know not I know not : That is, I cannot, Job 17:5; Psa 12:2, Psa 12:3; Pro 29:5; 1Th 2:5; Gal 1:10

I know not : That is, I cannot, Job 17:5; Psa 12:2, Psa 12:3; Pro 29:5; 1Th 2:5; Gal 1:10

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Job 32:2 - The Buzite // Of the kindred of Ram // He justified himself rather than God The Buzite of the posterity of Buz, Nahor’ s son, Gen 22:21 . Of the kindred of Ram or of Aram ; for Ram and Aram are used promiscuously:...

The Buzite of the posterity of Buz, Nahor’ s son, Gen 22:21 .

Of the kindred of Ram or of Aram ; for Ram and Aram are used promiscuously: compare 2Ki 8:28 , with 2Ch 22:5 Rth 4:19 Mat 1:3 . Others, of Abraham , who as he was called Abram , possibly was at first called only Ram . His pedigree is thus particularly described, partly for his honour, because his speech declares him to be both a wise and a good man; and principally to evidence the truth of this history, which otherwise might seem to be but a poetical fiction.

He justified himself rather than God he justified himself, not without reflection upon God, as dealing too severely with him, and denying him that hearing which he so passionately desired. He took more care to maintain his own innocency than God’ s glory.

Poole: Job 32:3 - They had found no answer // Had condemned Job They had found no answer to Job’ s allegations and arguments, as to the main cause. Had condemned Job as a hypocrite or ungodly, man.

They had found no answer to Job’ s allegations and arguments, as to the main cause.

Had condemned Job as a hypocrite or ungodly, man.

Poole: Job 32:4 - Elihu had waited // Till Job // They were elder than he Elihu had waited with patience, as the word notes. Till Job add, and his three friends , as appears from the following words. It is a synecdoche, ...

Elihu had waited with patience, as the word notes.

Till Job add, and his three friends , as appears from the following words. It is a synecdoche, whereof instances have been given before.

They were elder than he and therefore he expected more satisfaction from them, and gave them the precedency in the discourse; wherein he showed his prudence and modesty.

Poole: Job 32:6 - -- To wit, of discovering my weakness and folly, and of being thought forward and presumptuous.

To wit, of discovering my weakness and folly, and of being thought forward and presumptuous.

Poole: Job 32:7 - Days // Should speak // Should teach wisdom Days i.e. multitude of days, by comparing the next clause of the verse. Or men of days , i.e. of many days or years, old men. Should speak to wit,...

Days i.e. multitude of days, by comparing the next clause of the verse. Or men of days , i.e. of many days or years, old men.

Should speak to wit, wisely and pertinently, as the next words limit it.

Should teach wisdom should instruct us that are younger in the paths of wisdom, and concerning the wise counsels and ways of God, about which the present controversy lay.

Poole: Job 32:8 - But // A spirit // Spirit // in man // The inspiration of the Almighty // Understanding But or, surely ; it must be confessed. A spirit to wit, which gives him understanding, as is easily and fitly gathered out of the last words of th...

But or, surely ; it must be confessed.

A spirit to wit, which gives him understanding, as is easily and fitly gathered out of the last words of the verse. And this is to be understood either,

1. Of the human spirit, or reasonable soul, which is in every man. So the sense of the place is, Every man, as a man, whether old or young, hath a reasonable soul, by which he is able in some measure to discern between good and evil, and to judge of men’ s opinions and discourses; and therefore I also may venture to deliver my opinion. Or,

2. Of the Spirit of God; the latter clause being explicatory of the former, according to the manner. So the sense is, I expected a true and full discovery of the truth in this controversy from persons of your years, wisdom, and experience. But upon second thoughts I consider that the knowledge of these deep and Divine mysteries is not to be had or expected from any man as such, though never so aged or wise; but only from God’ s Spirit, which alone knoweth the deep things of God. And this

Spirit he saith is

in man not in every man, for the words are not universal, but indefinite, and man in this branch is no larger than them who receive Divine inspiration in the next branch. And so the sense is, God is pleased to give his Spirit unto mankind, unto men of all ages and qualities, as tie pleaseth; and having given it in some measure to me, I may take the boldness to utter my thoughts.

The inspiration of the Almighty i.e. God’ s Spirit, or the gracious gifts thereof breathed or infused into man’ s soul by God.

Understanding to wit, in divine and spiritual matters, which are the matter of this debate and book.

Poole: Job 32:9 - Great men // Judgment Great men i.e. men of eminency for age or learning, or dignity and power, such as Job’ s three friends seem to have been. Judgment what is jus...

Great men i.e. men of eminency for age or learning, or dignity and power, such as Job’ s three friends seem to have been.

Judgment what is just and right; or the judgment of God, and the methods and reasons of his administrations.

Poole: Job 32:10 - I said I said within myself, and now I say it with my mouth. Hearken to me ; thou, Job, especially, who art more nearly concerned, (to whom therefore he sp...

I said within myself, and now I say it with my mouth. Hearken to me ; thou, Job, especially, who art more nearly concerned, (to whom therefore he speaketh in the singular number,) and thy friends with thee.

Poole: Job 32:11 - I waited // Your reasons // Whilst ye searched out what to say I waited with silence, and patience, and diligent attention; which therefore I now expect from you. Your reasons or, reasonings , Heb. understand...

I waited with silence, and patience, and diligent attention; which therefore I now expect from you.

Your reasons or, reasonings , Heb. understandings ; or mind’ s ; the depth and strength of your discourses, your most intelligent and forcible arguments against Job; I searched and examined them to the bottom.

Whilst ye searched out what to say whilst you put your inventions upon the rack, and studied to find out all that could be said against him, and to furnish yourselves with the most convincing words and reasons.

Poole: Job 32:12 - -- By solid and satisfactory answers to his assertions and allegations.

By solid and satisfactory answers to his assertions and allegations.

Poole: Job 32:13 - Lest ye should say // God thrusteth him down, not man Lest ye should say it is a defective speech, and may be thus supplied: Thus it was, or God thus left you to your own weakness, and mistakes, and impe...

Lest ye should say it is a defective speech, and may be thus supplied: Thus it was, or God thus left you to your own weakness, and mistakes, and impertinent discourses, lest ye should say , &c., i.e. lest you should ascribe the conquering or silencing of Job to your own wisdom, age, and experience; or lest you should boastingly say, We have discovered and said all that can or need be said in the cause, the sum and substance of the thing, that which may fully and finally end the controversy, which is contained in the following words.

God thrusteth him down, not man: these are alleged by Elihu, in the person of Job’ s three friends, or as their words. The sense is, The stupendous judgments which are upon Job have not been brought upon him by man solely and originally, for then there might have been some ground for Job’ s complaints, there might have been injustice or cruelty in them; but immediately by the hand of God, of that God, who being omniscient, and just, and true, and merciful, would never have dealt thus hardly with Job if he were not a hypocrite, and guilty of some very gross, though secret, sins; which is the ground-work of our discourses. But, saith Elihu, this argument doth not satisfy me, and therefore bear with me if I seek for better.

Poole: Job 32:14 - -- I am not engaged in this discourse by any provoking words of Job, as you have been, which hath drawn forth your passions and biassed your judgments;...

I am not engaged in this discourse by any provoking words of Job, as you have been, which hath drawn forth your passions and biassed your judgments; but merely from zeal for the vindication of God’ s honour, and love to truth and justice, and a sincere desire to administer to Job matter both of conviction and of comfort. With your words , i.e. with such words or arguments as yours, either weak and impertinent, or fierce and opprobrious.

Poole: Job 32:15 - They // Were amazed // They answered no more They i.e. Job’ s three friends, of whom he speaks some times, in the second, and here in the third person, directing his speech to Job and the a...

They i.e. Job’ s three friends, of whom he speaks some times, in the second, and here in the third person, directing his speech to Job and the auditors of this disputation.

Were amazed they stood mute, like persons amazed, not knowing what to reply to Job’ s arguments, and wondering at his bold and confident assertions of his integrity, and of his interest in God, under such sad and manifest tokens of God’ s just displeasure against him.

They answered no more although Job gave them just occasion to reprove and confute him for his intemperate speeches and presumptuous and irreverent expressions concerning God.

Poole: Job 32:16 - -- Which he repeats as a strange and unreasonable thing, that they should be silent when they had such obligations to speak for the vindication both of...

Which he repeats as a strange and unreasonable thing, that they should be silent when they had such obligations to speak for the vindication both of God’ s justice, and of their own truth and reputation.

Poole: Job 32:17 - -- I will take my turn, and speak what they have omitted.

I will take my turn, and speak what they have omitted.

Poole: Job 32:18 - I am full of matter // The spirit within me // Constraineth me I am full of matter i.e. I have many things to say in this cause. The spirit within me either my own spirit or soul, which is wholly dissatisfied w...

I am full of matter i.e. I have many things to say in this cause.

The spirit within me either my own spirit or soul, which is wholly dissatisfied with what hath been hitherto spoken, and clearly apprehends what may silence Job, and end the dispute; or God’ s Spirit, which he hath put in me; the Spirit of understanding, which hath discovered the truth of the matter to me; and the Spirit of zeal, which urgeth me to plead God’ s cause against Job.

Constraineth me forceth me to speak. It is a metaphor from a man or woman whose belly is full with wind, or with a child, and is never at rest till it be emptied and eased of its burden.

Poole: Job 32:19 - My belly // As wine // wine // New bottles My belly i.e. my mind or heart, which is oft called a man’ s belly, as Job 15:35 Psa 40:8 Hab 3:16 Joh 7:38 . As wine as new wine pent up clos...

My belly i.e. my mind or heart, which is oft called a man’ s belly, as Job 15:35 Psa 40:8 Hab 3:16 Joh 7:38 .

As wine as new wine pent up close in a bottle, as the following words explain it and determine it. The

wine is here put for the bottle in which it is, by a common metonymy.

New bottles i.e. bottles of new wine, by the same general figure; for otherwise old bottles are most apt to burst, Mat 9:17 .

Poole: Job 32:20 - That I may be refreshed // I will open my lips and answer That I may be refreshed that I may ease my mind of those thoughts which now oppress it. I will open my lips and answer I will not utter impertinent...

That I may be refreshed that I may ease my mind of those thoughts which now oppress it.

I will open my lips and answer I will not utter impertinent words, but solid answers, to Job’ s arguments.

Poole: Job 32:21 - -- Do not expect that I should out of fear or respect to any of you speak partially, but bear with my free and plain dealing with you all. As I shall n...

Do not expect that I should out of fear or respect to any of you speak partially, but bear with my free and plain dealing with you all. As I shall not censure and reproach Job as a hypocrite or profane person, which you have done; so neither shall I flatter him, but faithfully reprove him for his exorbitant speeches of God.

Poole: Job 32:22 - my Maker will quickly take me away I have neither skill nor will to flatter Job or any man so as to debauch my conscience, or corrupt the truth, or speak falsely for his sake. If I sh...

I have neither skill nor will to flatter Job or any man so as to debauch my conscience, or corrupt the truth, or speak falsely for his sake. If I should be guilty of that sin, God would quickly and sorely punish me for it. Or without this supplement,

my Maker will quickly take me away to wit, out of this world. I dare not flatter any man, because I consider I must shortly die and go to judgment, to give an account of all my words and actions.

Haydock: Job 32:1 - Himself Himself. They thought it useless to say any more.

Himself. They thought it useless to say any more.

Haydock: Job 32:2 - Buzite // Of // Ram // God Buzite, a descendant of Buz, the son of Nachor, Genesis xxii. 21. (Calmet) --- Of, &c. Septuagint, "of the country of Hus." --- Ram. Chaldean,...

Buzite, a descendant of Buz, the son of Nachor, Genesis xxii. 21. (Calmet) ---

Of, &c. Septuagint, "of the country of Hus." ---

Ram. Chaldean, "Abraham;" (Menochius) or rather (Haydock) this is put for Aram. Symmachus, "Syria," 2 Paralipomenon xxii. 5. Some suppose that Eliu spring from Aram, the son of Esron, of the tribe of Juda. Others think that (Calmet) he was the same with Balaam. (St. Jerome; Ven. Bede) ---

He is never ranked among the friends of Job, as he perhaps did not come from a distance. His speech, or good intention, is not condemned by God; and Job seems to have acquiesced in what he said. (Calmet) ---

This silence of the latter might rather proceed from a just (Haydock) contempt, as Eliu said nothing to the purpose; many of his observations being palpably false, and others not at all controverted. Yet with his private spirit he comes forth, not much unlike Protestants and Puritans, who pretend that they will overturn the Catholic faith by arguments which have escaped the sagacity of all preceding ages! (Worthington) ---

God also did not let Eliu pass entirely unnoticed; but, in one line, showed his displeasure: (chap. xxxviii. 2.; Houbigant) as Job perhaps did likewise, by repeating the same decision, chap. xlii. 3. (Haydock) ---

Eliu vainly explains why he had not spoken before. He arraigns Job for asserting his own innocence, though the holy man only maintained that he was not punished thus for his crimes, according to the laws of vindictive justice; (chap. xxvii. 2.) much less did he pretend that he was juster than God, (chap. xxxv. 2.) as his adversary asserts; taking thence occasion to praise the divine wisdom and power, as if Job had called them in question. (Calmet) ---

God, whose eyes behold the smallest faults. (Menochius) ---

Hebrew, "rather on, or (Haydock) above God." (Calmet) ---

This young man, who was learned and proud, is the pattern of those hot disputants who set themselves above their elders. (St. Gregory xxiii. 2.) (Worthington)

Haydock: Job 32:3 - Found // Job Found. Hebrew, "produced an answer, but had still condemned Job;" (Haydock) or, "had made Job wicked," by giving him occasion to blaspheme, in ord...

Found. Hebrew, "produced an answer, but had still condemned Job;" (Haydock) or, "had made Job wicked," by giving him occasion to blaspheme, in order to defend his own righteousness. (Calmet) ---

Septuagint, "they took it for granted (or laid it down as a fact, Greek: ethento ) that he was a wretch." This was not true: (Haydock) but they had also doe their best to prove it. (Calmet) ---

Job. Almost all the Rabbins assert that the original copies read Jehova, "the Lord;" (Haydock) and that the Masorets changed it, to avoid the apparent blasphemy; as if the three friends had rendered themselves guilty by not answering Job. But the Chaldean, &c., are silent on this head, and Abenezra allows that the change is very doubtful. (Calmet)

Haydock: Job 32:6 - Hanging Hanging. Hebrew, "I fest a reverential awe, (Septuagint, I was silent) and durst not shew," &c. (Haydock)

Hanging. Hebrew, "I fest a reverential awe, (Septuagint, I was silent) and durst not shew," &c. (Haydock)

Haydock: Job 32:8 - Spirit Spirit, which is communicated to the young, as well as to the old. (Menochius)

Spirit, which is communicated to the young, as well as to the old. (Menochius)

Haydock: Job 32:9 - Aged: Greek: poluchronioi Aged: Greek: poluchronioi. Septuagint Rabbim, "the Rabbins," (Haydock) the "great ones," placed in authority. These are not always the wisest, as...

Aged: Greek: poluchronioi. Septuagint Rabbim, "the Rabbins," (Haydock) the "great ones," placed in authority. These are not always the wisest, as understanding is the gift of God, and not attached to rank. (Calmet)

Haydock: Job 32:11 - Disputing Disputing. Hebrew, "searching out words," or arguments. (Haydock)

Disputing. Hebrew, "searching out words," or arguments. (Haydock)

Haydock: Job 32:12 - None None. A notorious piece of arrogance, to esteem himself wiser than any of his own sect, or of his adversaries. (Worthington)

None. A notorious piece of arrogance, to esteem himself wiser than any of his own sect, or of his adversaries. (Worthington)

Haydock: Job 32:13 - Man Man. You seem to think this a convincing proof that Job is guilty: (Ven. Bede; Haydock) but it is no such thing. You would fain excuse yourselves f...

Man. You seem to think this a convincing proof that Job is guilty: (Ven. Bede; Haydock) but it is no such thing. You would fain excuse yourselves from saying any more, for fear of causing him pain, which is already very great; and you vainly imagine that you may thus leave him to be judged by God. We must however convince Job. (Calmet)

Haydock: Job 32:14 - He He; Job, or God. I do not pretend that I have had any revelation, like Eliphas and Sophar, chap. iv. 12., and xi. 5. Job has addressed himself to ...

He; Job, or God. I do not pretend that I have had any revelation, like Eliphas and Sophar, chap. iv. 12., and xi. 5. Job has addressed himself to you; (Calmet) but I shall not answer him as you have done. (Menochius) ---

Those who neither believe Catholics, nor their own teachers, but rely on the private spirit, think that the answers which have been given to others, on the same points, do not regard them. (St. Gregory) (Worthington)

Haydock: Job 32:15 - They They. Eliu speaks thus contemptuously of the three friends, as if they had been absent. In the former verse he spoke to them: now he turns to Job. ...

They. Eliu speaks thus contemptuously of the three friends, as if they had been absent. In the former verse he spoke to them: now he turns to Job. Hebrew, "they were amazed." (Haydock)

Haydock: Job 32:18 - Me Me. And forces me to speak, Jeremias v. 24., and xx. 9. Thus Juvenal describes a great talker. Tunc immensa cavi spirant mendacia folles.---Cons...

Me. And forces me to speak, Jeremias v. 24., and xx. 9. Thus Juvenal describes a great talker. Tunc immensa cavi spirant mendacia folles.---Conspuiturque sinus. (Sat. vi.) (Calmet)

Haydock: Job 32:19 - Vessels Vessels, made of skins. Hebrew oboth. (Haydock)

Vessels, made of skins. Hebrew oboth. (Haydock)

Haydock: Job 32:21 - Man Man. Hebrew, "give flattering titles unto man." Protestants, "I do not respect a mortal." Septuagint, (Haydock) "nothing shall make me conceal the...

Man. Hebrew, "give flattering titles unto man." Protestants, "I do not respect a mortal." Septuagint, (Haydock) "nothing shall make me conceal the truth: I will give things their proper names." Job seemed to him to have arrogated to himself the perfection of God, in maintaining his own innocence. (Calmet) ---

He promises to stand up in defence of the Almighty, (Menochius) as his advocate. (Calmet)

Haydock: Job 32:22 - Away Away. I shall therefore speak with the utmost caution, (Haydock) as one who must shortly appear before the divine tribunal. (Menochius) --- Hebrew...

Away. I shall therefore speak with the utmost caution, (Haydock) as one who must shortly appear before the divine tribunal. (Menochius) ---

Hebrew, "For I know not how to call things by their sirnames, (Calmet) or titles of vanity; (Haydock) If I do, may my Creator soon (Calmet) take me away." Septuagint, "I know not how to admire the face. If it be not so, the worms shall consume me." (Haydock)

Gill: Job 32:1 - So these three men ceased to answer Job // because he was righteous in his own eyes So these three men ceased to answer Job,.... His three friends, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, who came to visit...

So these three men ceased to answer Job,.... His three friends, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, who came to visit and comfort him under his afflictions; but unawares were led into a controversy with him, occasioned by some rash and impatient expressions of his; which controversy had been carried on between them a considerable time, but now dropped; they grew weary of it, and now rested themselves as men do on a sabbath, as the word signifies; they set themselves down, and made no reply to Job's vindication of himself, not caring to give themselves any further trouble, or labour the point any more and longer, perceiving it was all to no purpose: or "and these three men ceased", &c. the last words of the preceding chapter are, "the words of Job are ended", Job 31:40; and the copulative "and" connects these with them, and shows that these men also had done speaking; so that the dispute was closed between Job and them, and the way was clear for another disputant that might think fit to enter, as Elihu did, after mentioned

because he was righteous in his own eyes; some take this to express the state of the question between them, rendering the words, "that he was righteous", &c. f. The notion his friends had of him was, that he was righteous in his own account, and as he professed to be, and might so seem to others; but was a wicked man, and an hypocrite, as his afflictions showed; this point they had been labouring to prove, but, upon Job's long and clear vindication of his integrity, they ceased to defend it: others suppose the words to be an inference of Job's from their silence: "therefore he was righteous", &c. they making no reply to him, he concluded himself to be quit and clear of the charge they had brought against him; but they rather, according to our version, contain a reason why they ceased to answer him; because they thought him self-conceited, self-willed, obstinate, and incorrigible; not open to conviction, stiffly insisting on his own innocence, not allowing that he was guilty of any sin or sins, which were the cause of his afflictions; otherwise, in the article of justification before God, Job was no self-righteous man, nor was he so charged by his friends; to say he was is to abuse his character, and is contrary to that which God himself has given of him; nor would he have so highly commended him as to suggest there was none like him on earth, when of all men in the world there are none more abominable to God than a self-righteous man; see Isa 65:4. It is contrary to Job's knowledge of and faith in Christ, as his living Redeemer, Job 19:25; and to many clear and strong expressions, confessing his sin, disclaiming perfection, and declaring himself no self-justiciary, Job 7:20.

Gill: Job 32:2 - Then was kindled the wrath of Elihu the son of Barachel the Buzite // of the kindred of Ram // against Job was his wrath kindled, because he justified himself rather than God Then was kindled the wrath of Elihu the son of Barachel the Buzite,.... Both against Job and his three friends, for reasons after given; who this pers...

Then was kindled the wrath of Elihu the son of Barachel the Buzite,.... Both against Job and his three friends, for reasons after given; who this person was is not easy to say; they debase him too much, who make him to be Balaam the soothsayer, according to the tradition of the Jews g; for neither the time he lived in, nor his character, will agree with him; this man living before the times of Balaam; and being also a holy good man, which all his discourses show: and they too much exalt him who make him to be Christ; for though some phrases, being strained, may seem to agree with him, and some things in the signification of his name, and the names of his ancestors, may be thought to answer to him; Elihu signifying, "my God is he"; the son of Barachel, "the son of the blessed God"; of the kindred of Ram, of the high and holy line; the Buzite, one "despised" and reproached; yet there are other things that cannot be said of him, as particularly in Job 32:22; besides, the Messiah seems to be spoken of by him as another person, Job 33:23; it is very probable that he was one of Job's relations that was come to visit him in his melancholy circumstances, had been a bystander, and an hearer of the whole dispute between Job and his friends, with the management of which he was not a little displeased; he is described by his descent, when Job's other three friends are not, because he was a young man, and not known as they were: and this serves to show the truth of this history, that it is not a mere apologue, or moral fable, but a real fact; though who his father Barachel the Buzite was cannot easily be determined; it is probable he was a descendant of Buz, the son of Nahor, Abraham's brother, Gen 22:20; of this opinion are Aben Ezra and Ben Gersom; unless it can be thought he was so called from the city Buz, of which he might be an inhabitant, mentioned along with Dedan and Tema, Jer 25:23, places in Edom or Idumea, where or near to which Job lived:

of the kindred of Ram; according to the Targum, of the kindred of Abraham, in which it is followed by other Jewish writers h; and some even take him to be Isaac, the son of Abraham i; Aben Ezra thinks he is the same with Ram the father of Amminadab, Rth 4:19; but he is abundantly too late for this man to be of his kindred; others take him to be the same with Aram, the son of Kemuel, a brother of Buz, Gen 22:21; these names being used for one another, either by adding or removing a letter; see Mat 1:3; compared with Rth 4:19;

against Job was his wrath kindled, because he justified himself rather than God; not that he made himself more just than God, he could never think or say so, see Job 4:17; nor that he was just before him or by him; for he was so in an evangelic, though not in a legal sense; and Elihu would not have been displeased with him for asserting that; he did not deny that Job was a righteous man in the sight of God; nor that he was righteous, and in the right in the sight of God, with respect to the controversy between him and his friends; nor did he blame him for justifying himself from their charges; but that he justified himself "more" than God; so the Jewish writers k generally render it: he spent more time, and insisted longer on his own justification than upon the justification of God in the dealings of his providence with him; he was more careful of his own character and reputation than he was of the honour of God, and the glory of his justice; he said more for himself than he did for God; and this displeased Elihu; it gave this good man some concern, that, though Job did not directly charge God with unrighteousness in his dealings with him, yet by consequence; and he expressed himself in such language that would bear such a construction, whether it was his real sense or not; and to hear him complain so heavily of God, and at the same time enlarge so much on his own innocence, and to importune in so bold and daring a manner to have a hearing of his cause; these things being observed by Elihu, raised his choler and indignation.

Gill: Job 32:3 - Also against his three friends was his wrath kindled // because they had found no answer // and yet had condemned Job Also against his three friends was his wrath kindled,.... He did not take part with either side, but blamed both, and took upon him to be a moderator ...

Also against his three friends was his wrath kindled,.... He did not take part with either side, but blamed both, and took upon him to be a moderator between them, and deal impartially with them: what highly displeased him, and raised his spirit against the three friends of Job, was,

because they had found no answer; they were at a loss for one, for a sufficient one; they had all of them been answering him in their turns again and again, but with nothing to the purpose, not with anything conclusive and convincing; and particularly they could find and give no answer to Job's last vindication of himself:

and yet had condemned Job; as a very wicked man, and an hypocrite, for no other reason but because he was afflicted; and they still persisted in their sentiment, though Job had so fully cleared himself, and put them to entire silence; this exasperated Elihu, to observe these men to retain so unreasonable a sentiment, to pronounce such a rash sentence, and yet could make no reply to Job's defence of himself. Jarchi says, this place is one of the corrections of the Scribes, it having been formerly written "God" instead of "Job"; as if the sense was, that Elihu was provoked with them, because by their silence they had condemned the Lord, not vindicating his honour and glory as became them; but Aben Ezra declares his ignorance of that correction, and observes, that they that say so knew what was hid from him.

Gill: Job 32:4 - Now Elihu had waited till Job had spoken // because they were elder than he Now Elihu had waited till Job had spoken,.... Made an end of speaking, until he had thus expressed himself, "the words of Job are ended", Job 31:40, a...

Now Elihu had waited till Job had spoken,.... Made an end of speaking, until he had thus expressed himself, "the words of Job are ended", Job 31:40, and waited likewise until his three friends had said all they had to say, and which is here supposed and implied, as appears by what follows:

because they were elder than he; it may be added, from the original text, "in", or "as two days" l; they had lived longer in the world than he, and therefore did not take upon him to speak till they had done; he, as became a young man, was swift to hear, and slow to speak; that they were old men, appears from what Eliphaz says, Job 15:10.

Gill: Job 32:5 - When Elihu saw that there was no answer in the mouth of these three men // then his wrath was kindled When Elihu saw that there was no answer in the mouth of these three men,.... That could be called an answer; nay, when he perceived they were quite ...

When Elihu saw that there was no answer in the mouth of these three men,.... That could be called an answer; nay, when he perceived they were quite nonplussed and silenced, though men of years and experience, and reputed wise and knowing:

then his wrath was kindled; his spirit was stirred up; his heart was hot within him; he burned with anger against those men; he was all on fire, as it were, and wanted to vent his resentment.

Gill: Job 32:6 - And Elihu the son of Barachel the Buzite answered and said // I am young, and ye are very old // wherefore I was afraid, and durst not show mine opinion And Elihu the son of Barachel the Buzite answered and said,.... Since there was no answer in them, he takes upon him to give one himself; but first ma...

And Elihu the son of Barachel the Buzite answered and said,.... Since there was no answer in them, he takes upon him to give one himself; but first makes an apology on account of his youth:

I am young, and ye are very old; or "few of days"; a few days, comparatively speaking, had he lived in the world; or "small", or "little as two days" m; he had been but a little time in it, and so could be thought to have but little knowledge and experience; whereas they were old, even very old; with them were the aged and the grayheaded, Job 15:10; in whom it might have been expected was much wisdom and knowledge:

wherefore I was afraid, and durst not show mine opinion; declare what knowledge he had of the things in dispute, lest it should appear mean, small, and contemptible; or give his sentiments concerning them, lest he should speak wrongly, and not only give offence, but do more harm than good: the first of these words, in the Arabic language n, as Aben Ezra observes, signifies to go back; it is used of worms, which, through fear, withdraw themselves from men; so mean an opinion had he of himself, and such a sense of his own weakness, that it not only kept him back, but even caused him to draw back, and keep out of the dispute, and at a distance from it, instead of being forward to engage in it: one Jewish commentator o paraphrases it

"I humbled myself as one that goes on his belly;''

referring to worms that go low and creep upon their belly, or to the prostrate posture of men that humble themselves to their superiors.

Gill: Job 32:7 - I said, days should speak // and multitude of years should teach wisdom I said, days should speak,.... That is, men of days, of many days, who have lived many days and years in the world: man in common is but of few days, ...

I said, days should speak,.... That is, men of days, of many days, who have lived many days and years in the world: man in common is but of few days, even the most that men arrive to are but few; and some indeed are very few, in comparison of whom others may be said to be men of days, or to have lived many days; and to such it belongs to speak, it is their place, nor should they be prevented or interrupted; it should be allowed them to speak, nor should they be hindered; and it is their duty to speak and instruct juniors, and all that are under them; and it might be reasonably expected, that when they speak it will be to the purpose, and to profit and edification:

and multitude of years should teach wisdom; that is, such over whom many have passed; these it may be thought, having had an opportunity of making their observation on things, and of increasing experience, and of treasuring up a stock of knowledge, they should be very capable of, and indeed the only fit persons to teach others wisdom; either natural wisdom, or the knowledge of natural things; or divine wisdom, the knowledge of God, of his perfections and providences; and inward, spiritual, and evangelical wisdom, which lies in the knowledge of a man's self; in the knowledge of God in Christ; in the knowledge of Christ and of the Gospel of Christ, and the truths of it: this was a sentiment Elihu had entertained of ancient men, and this had restrained him from entering sooner into this debate between Job and his friends; they all being his superiors in age, and, as from thence he judged, in wisdom and knowledge also.

Gill: Job 32:8 - But there is a spirit in man // and the inspiration of the Almighty giveth them understanding But there is a spirit in man,.... This seems to be a correction of his former sentiment; the consideration of which gave him encouragement, though yo...

But there is a spirit in man,.... This seems to be a correction of his former sentiment; the consideration of which gave him encouragement, though young, to declare his opinion, since there is a spirit in men, both young and old; and wherever that be, there is an ability to speak and a capacity of teaching wisdom; which is not tied to age; but may he found in young men as well as in old men: some by this understand the rational soul, or spirit, which is immaterial, immortal, is of God, and is in man; and the rather it is thought this is meant, because it is in every man, whereby he has knowledge of many things, natural and divine, and particularly is capable of trying and judging things, of discerning the difference between one thing and another, and of reasoning and discoursing upon them; and this being observed by Elihu, and he being conscious to himself of having such a spirit in him, was emboldened to engage in the debate, though a young man; but if such a spirit is meant, the words may be rendered to such a sense, verily, truly, indeed "there is such a rational spirit in man", which makes him capable of knowing many things, "but the inspiration of the Almighty", &c. p; it is not owing to the rational powers and faculties of the soul of man, and the use of them, that a man becomes capable of teaching others wisdom; but to his soul or spirit being inspired by the Almighty; and such an one, be he young or old, that God breathes into, and he is under his inspiration, he is the man fit to engage in such work: though I rather think, that in this first clause the spirit of God is meant, and so Jarchi; who is an uncreated, infinite, and eternal Spirit; is of God, and is put into men; for he is not in men naturally, nor in everyone; and where he is, he is given, and there he abides; and it is from him men have their wisdom and knowledge; it is he that makes men know themselves, that searches the deep things of God, and reveals them to men, and that is the spirit of wisdom and revelation in the knowledge of Christ, and leads into all truth, as it is in him; though rather the spirit in his gifts, than in his spiritual saving grace, is here meant; and so does not point to every good man in common, but to such who are favoured with the gifts of the spirit superior to others; and so the Targum interprets it of the spirit of prophecy; and on whomsoever this rests, whether on young or old, he is fit to teach men wisdom:

and the inspiration of the Almighty giveth them understanding; not the soul of man, or breath of God inspired by him, which is the candle of the Lord, searching the inward parts of men; for that leaves him without understanding of things of the greatest importance: rather, as the Targum, the Word of God, the essential Word, the Son of God, who gives an understanding of the best things, 1Jo 5:20; but, better, the Spirit of God, by whom the Scriptures were inspired, and who is breathed into men, Joh 20:22; and is a spirit of understanding to them; for though a man has an understanding of natural things, yet not of things spiritual; to have an understanding of them is the special gift of God, and is in particular the work of the Spirit of God: Elihu now having some reason to believe that he had the Spirit of God, and was under his inspiration, and was favoured with knowledge and understanding by him, is encouraged, though young, to interpose in this dispute between Job and his friends, and declare his opinion on the matter in debate; and which leads him to make an observation somewhat different from his former sentiment, as follows.

Gill: Job 32:9 - Great men are not always wise // neither do the aged understand judgment Great men are not always wise,.... Men of grandeur and dignity, as Job's friends might be, the rich, the honourable, and noble; the apostle is though...

Great men are not always wise,.... Men of grandeur and dignity, as Job's friends might be, the rich, the honourable, and noble; the apostle is thought to refer to this, at least to express the sentiment contained in it, 1Co 1:26; or the great in quantity, the many, the multitude; and therefore are not to be followed in principle or practice; or that are great in years, well stricken in age, have lived long in the world, so some versions q; or are doctors, teachers of others, masters in Israel, as Nicodemus, and yet ignorant; all these may be wise in natural, civil, and worldly things, though this is not always the case; but not wise and knowing in divine and spiritual things, particularly in those respecting the causes and reasons of God's providential dealings with men, afflicting the righteous, and suffering the wicked to prosper, which is more fully explained in the next clause:

neither do the aged understand judgment; what is right and wrong, the difference between truth and error, and particularly the judgments of God, which are unsearchable, and his ways past finding out; even so to understand them as to observe and acknowledge his sovereignty, wisdom, truth, and faithfulness in them.

Gill: Job 32:10 - Therefore I said, hearken to me // I also will show mine opinion Therefore I said, hearken to me,.... Thou O Job, and every one of you his friends, for the word is singular; though I am but a young man, yet if I hav...

Therefore I said, hearken to me,.... Thou O Job, and every one of you his friends, for the word is singular; though I am but a young man, yet if I have the Spirit of God, and am under the inspiration of the Almighty, I may be able to say something to you worth your hearing:

I also will show mine opinion; for though for a while he was timorous and fearful of doing it, lest he should mistake and expose himself, yet having duly weighed and considered the above things, he was determined to do it.

Gill: Job 32:11 - Behold, I waited for your words // I gave ear to your reasons // whilst ye searched out what to say Behold, I waited for your words,.... With great desire, with great eagerness and earnestness, in hope of meeting with arguments fully satisfying and c...

Behold, I waited for your words,.... With great desire, with great eagerness and earnestness, in hope of meeting with arguments fully satisfying and convincing; he waited for them, as for the rain, and the latter rain, to be revived, refreshed, and edified therewith; and he patiently waited until they had done speaking:

I gave ear to your reasons, or "understandings" r; endeavoured to get into the sense and meaning of their words; not only attended to what they did say, but to what he thought they meant to say: some are not so happy in their expressions; and yet, by what they do say, with close attention it may be understood what they aim at, what is their drift and design; this Elihu was careful to attain unto, not barely to hear their words, but penetrate, if possible, into their meaning:

whilst ye searched out what to say; for they did not make their replies to Job immediately, and say what came uppermost at once, but they took time to think of things, and to search out for the most forcible arguments to refute Job, and strengthen their cause; it is very probable they made a pause at the end of every speech of Job's, and considered what was proper to be said in reply, and, perhaps, consulted each other.

Gill: Job 32:12 - Yea, I attended unto you // and, behold, there was none of you that convinced Job // or that answered his words Yea, I attended unto you,.... Very closely, with great application and diligence, endeavouring to get, as it were, within them, and thoroughly underst...

Yea, I attended unto you,.... Very closely, with great application and diligence, endeavouring to get, as it were, within them, and thoroughly understand the meaning of what they said:

and, behold, there was none of you that convinced Job; which was not owing to his obstinacy, but to want of proof in them, their words and arguments; they had charged Job highly, as particularly Eliphaz, Job 22:5; but then they failed in their proof; they produced nothing to support their allegations:

or that answered his words; the arguments and reasons he gave in proof of his own innocence and uprightness, or the instances he produced, showing that God often afflicted good men, and suffered the wicked to prosper; and therefore no argument could be drawn from God's dealings with men, proving they were either of this or the other character, good or bad men.

Gill: Job 32:13 - Lest ye should say, we have found out wisdom // God thrusteth him down, not man Lest ye should say, we have found out wisdom,.... They were left to themselves, and not directed to take the proper methods of convincing Job, and ans...

Lest ye should say, we have found out wisdom,.... They were left to themselves, and not directed to take the proper methods of convincing Job, and answering his arguments; lest they should be wise in their own conceits, and attribute too much to themselves; or Elihu told them this, that they had not convicted Job, though they had condemned him, nor answered his arguments, though they had left off speaking; and this he was obliged to say, and that for the reason before observed: for all wisdom is of God, and not to be found out or acquired by men; not natural wisdom, that is not of men, but of God, and especially supernatural wisdom, or the knowledge of divine and spiritual things, and the reason of God's dealings with the sons of men in the different manner he does, see Job 28:12;

God thrusteth him down, not man: some think Elihu says this in reference to himself, whom God would make use of as an instrument to convince Job and answer his arguments; and that he would ascribe this not to himself, but to God; they took a natural way to convince Job, which failed, that they might not be proud of their own wisdom; he should take a more divine and spiritual method, and, if he succeeded, he should give all the glory to God, and ascribe nothing to himself: as in the conviction and conversion of a sinner, though ministers are instruments, it is not by might or power of men, but by the Spirit of the Lord of Hosts; it is God that thrusts down man from a vain opinion he has of himself; that convinces him of sin, that takes him off of his own righteousness, and humbles him, and lays him low at his feet: but they rather seem to be the words of Job's friends, as related by Elihu; and the sense is in connection with the former, either that they found it was the wisest method they could take with Job to be silent, and leave him to himself, lest they should add to his afflict; on; to which Jarchi inclines, who paraphrases it,

"we found wisdom by our silence, that we may not provoke him any more;''

which, if their sense, shows more tenderness and compassion than they had hitherto expressed, and answers pretty much to the advice given 2Co 2:6; or else their meaning is, that they found it the best and wisest way to leave him with God, he being so obstinate and incorrigible that none but God could move him; it was not in the power of men, or of words used by men, to make him sensible of things; or rather the meaning is, Elihu was obliged to tell them, that none of them had convinced Job, or answered his arguments, lest they should say, we have found out a wise and strong argument, proving the charge brought against him, that he must be a wicked man and an hypocrite, since God has so sorely afflicted him, and thrust him down from all his grandeur and dignity; which no man could ever have done, and God would not, if he had not been the man we suppose him to be; now Elihu's view is to observe to them, that there was nothing in this argument convincing, in which they imagined so much wisdom lay. Job's afflictions, indeed, were of God, and not men; and which he often owns himself; but this was no proof or argument of his being a wicked man: Mr. Broughton renders the words,

"the Omnipotent doth toss him, not man.''

Gill: Job 32:14 - Now he hath not directed his words against me // neither will I answer him with your speeches Now he hath not directed his words against me,.... That is, Job had not directed his speech to him, or levelled his arguments against him; he had not...

Now he hath not directed his words against me,.... That is, Job had not directed his speech to him, or levelled his arguments against him; he had not set himself and his words in battle array against him, as the word signifies; he had not lashed and irritated him as he had them; and therefore he came into the dispute calm and unprovoked, having nothing in view but truth, the glory of God, and the good of Job; and therefore hoped for better success than they had had:

neither will I answer him with your speeches; he proposed to take a new and different method from them, as he did; for he never charges Job with any sin or sins, or a course of living in a sinful manner, before those afflictions came upon him, and as the cause of them; he only takes notice of what was amiss in him since his afflictions, and what dropped from him in the heat of this controversy, rash and unbecoming speeches, which reflected upon the honour and justice of God; and if he made use of any words and arguments similar to theirs, yet to another purpose, and in a milder and gentler manner.

Gill: Job 32:15 - They were amazed // they answered no more // they left off speaking They were amazed,.... They were like persons thunderstruck, quite surprised and astonished to hear a young man talk after this manner: they answere...

They were amazed,.... They were like persons thunderstruck, quite surprised and astonished to hear a young man talk after this manner:

they answered no more; as they had ceased to answer Job, they did not undertake to answer Elihu, who had plainly told them their arguments were not convincing, their answers were no answers, and that they had done a wrong thing in condemning Job without proof; and that which they thought their greatest wisdom, and strongest argument, had no wisdom nor strength in it; namely, which was taken from his sore afflictions by the hand of God:

they left off speaking; or words departed from them, as Jarchi; their speech left them, they seemed deprived of it: Mr. Broughton renders the whole,

"they shrink away, do speak no more, speeches be departed from them.''

Gill: Job 32:16 - When one had waited // for they spake not // but stood still // and answered no more When one had waited,.... To observe whether they would make any reply to what he had said, or any objection to his engaging in the controversy: for...

When one had waited,.... To observe whether they would make any reply to what he had said, or any objection to his engaging in the controversy:

for they spake not; were as mute as fishes:

but stood still; like statues, had no power to move, neither to sit down nor to depart, but were as if all life, sense, and motion, were gone from them:

and answered no more; or not at all; for it does not appear that they had given him any answer before, as well as not now.

Gill: Job 32:17 - I said, I will answer also my part // I also will show mine opinion I said, I will answer also my part,.... Or take his turn in giving an answer to Job; what they had given being quite insufficient and unsuitable: ...

I said, I will answer also my part,.... Or take his turn in giving an answer to Job; what they had given being quite insufficient and unsuitable:

I also will show mine opinion; knowledge, or sentiment; this for a while he was fearful of doing, but, upon a thorough and serious consideration of things, he determined upon it, and now repeats it, to assure he would do it; the reasons of which follow.

Gill: Job 32:18 - For I am full of matter // the spirit within me constraineth me For I am full of matter,.... Or "full of words" y; not of mere words, such that have nothing solid and substantial in them; this is the character of ...

For I am full of matter,.... Or "full of words" y; not of mere words, such that have nothing solid and substantial in them; this is the character of a fool, Ecc 10:14; nor was Elihu a loquacious talkative man, as Job is charged to be, a man full of talk, Job 11:2; but he was full of words, which had fulness of matter in them, which were to the purpose, and contained strong reasonings and solid arguments; his mind was full of them, and he could easily fill his mouth with them, and was not easy until he had uttered them: so an able minister of the word may be said to be full of words, of the wholesome words of our Lord Jesus, of useful doctrines, when the word of Christ dwells richly in him, and he has a rich treasure in an earthen vessel, is full of the blessing of the Gospel of Christ; has a large knowledge of Gospel truths, a real experience of them in the heart, great gifts to express them to others, and is full of power and of the Spirit of God to declare them, as this good man was:

the spirit within me constraineth me, or "the spirit of my belly" z; alluding to wind pent up therein, which, unless expelled, gives great uneasiness and pain: he either means the Spirit of God within him, as in Job 32:8, by whom the prophets were inspired and spoke, by whom ordinary ministers of the word are qualified for their work, and by whom they are led into all truth, and who presses and obliges them to speak what they know; there is a necessity upon them to preach the Gospel wholly and faithfully, and a woe unto them if they do not: or else his own spirit, influenced and actuated by the Spirit of God; as the spirit of the Apostle Paul was stirred up in him to speak, when he saw the idolatry and superstition of the people of Athens, Act 17:16; so love to God and Christ, and the souls of men, the honour of God, and interest of religion, constrain the ministers of Christ to speak in his name, notwithstanding all the opposition made unto them, and reproach cast upon them.

Gill: Job 32:19 - Behold, my belly is as wine, which hath no vent // it is ready to burst like new bottles Behold, my belly is as wine, which hath no vent,.... Or, "is not opened" a, like a bottle of wine, as Ben Gersom, which is stopped close, and the wi...

Behold, my belly is as wine, which hath no vent,.... Or, "is not opened" a, like a bottle of wine, as Ben Gersom, which is stopped close, and the wine in it new; which is most apt to ferment, and should have vent given it; so the Targum,

"as new wine, which is not opened:''

in the same manner Jarchi and Bar Tzemach interpret it; in these words Elihu illustrates, by a metaphor taken from new wine put into bottles and tightly stopped, what he had before more literally and properly expressed, and so in the following clause:

it is ready to burst like new bottles; or perhaps it may be better rendered, "like bottles of new wine" b; for new bottles are not so apt to burst as old ones, and especially when they have new wine in them; the bottles of the ancients, and in the eastern countries, being made of skin, which better agrees with what our Lord says, Mat 9:17; by his belly he means his mind, which was full of matter, and that matter he compares to new wine in bottles, tightly stopped, which need vent, and are in danger of bursting: the doctrine of the Gospel is like to wine, Son 7:9; to wine neat and clean, being free from all human mixtures; to wine of a good flavour and pleasant taste, as the Gospel is to those whose taste is changed; to generous wine, which revives, and refreshes, and comforts; all which effects the doctrines of the Gospel have, when attended with a divine influence: and it may be compared to new wine; not that it is a new and upstart doctrine, it is the everlasting Gospel, made known immediately on the fall of Adam, and was ordained before the world for our glory; but because it is newly, or of late, under the Gospel dispensation, more clearly revealed: ministers of the word are like vessels, into which it is put; they are but vessels, even earthly vessels, and have nothing but what is put into them; and they are like vessels stopped up, when they are straitened in themselves, or shut up by the Lord, that they cannot come forth freely in their ministry, and when any outward restraint is laid upon them by persecuting magistrates, and when there is no open door for them in Providence; which gives them great pain and uneasiness, and, let the consequence be what it will, they are weary of forbearing, and cannot stay, but must speak the things they see and know; see Jer 20:9.

Gill: Job 32:20 - I will speak, that I may be refreshed // I will open my lips and answer I will speak, that I may be refreshed,.... That his mind might be made easy; the matter it was full of lay with much weight upon it, pressed him hard,...

I will speak, that I may be refreshed,.... That his mind might be made easy; the matter it was full of lay with much weight upon it, pressed him hard, and gave him pain; and therefore he determines to speak his mind, and disburden himself: so a minister of the word speaks sometimes to the refreshment of others, the Gospel being a word in season to weary souls, bread to the hungry, drink to the thirsty, even wine to them that are of an heavy heart; and especially it is refreshing when the love of God is shed abroad in the heart through it, and the presence of God is enjoyed under it; and sometimes he speaks to the refreshment of himself with others, Rom 15:32; and whether it be so, one or the other, yet a faithful minister eases his mind, discharges his conscience, and is clear from the blood of all, when he truly and fully declares the whole counsel of God, so far as he is acquainted with it:

I will open my lips and answer; speak freely and boldly what was upon his mind, and he had to say, and which he judged would be a sufficient answer to Job; the opening of his lips is a phrase used by him in allusion to the opening of a bottle, full of new wine, the metaphor before expressed by him.

Gill: Job 32:21 - Let me not, I pray you, accept any man's person // neither let me give flattering titles unto men Let me not, I pray you, accept any man's person,.... Neither the person of Job, because of his poverty and affliction, indulging too much to pity and ...

Let me not, I pray you, accept any man's person,.... Neither the person of Job, because of his poverty and affliction, indulging too much to pity and commiseration, and affecting to get a good name from others for it; nor the persons of his three friends, on account of their wealth and grandeur; for neither the persons of the poor, nor of the rich, are to be regarded in judgment, or in the decision of any matter between them, but truth and justice are to be attended to; see Exo 23:3. Elihu was determined with himself not to respect the person of any, and he hopes that Job and his friends would bear with him, and excuse him on that account:

neither let me give flattering titles unto men; he does not mean titles of civil honour and respect, which belong to men, and are in common use among men, according to the different stations of life, men are in; for honour is to be given to whom it is due; and it is no piece of flattery to give men their proper and usual titles, as it was not in the Evangelist Luke, and in the Apostle Paul, Luk 1:3; but he means such titles that do not belong to men, and are unsuitable unto them, and only given them by way of flattery; as to call a man wise and prudent when he is the reverse; or a holy, just, and good man, when he is a very wicked one. Elihu was resolved not to act such a part, and he hopes the persons he had to deal with would not take it amiss that he spake his mind plainly and freely, and called a spade a spade; not must they or any other expect to be complimented by him with the characters of wise and prudent, just and good, if they did not appear to him to be so. According to Ben Gersom the sense is, that he would not hide a man's name under epithets, but call him by his proper name; he would not do as they had done by Job, who, under covert names, meant him; as when they described a wicked man, and an hypocrite, designed him, but did not say so express words; now Elihu suggests, that, should Job or they appear to him to have acted a wrong part, he should tell them plainly of it, and say, thou art the man.

Gill: Job 32:22 - For I know not to give flattering titles // in so doing, my Maker would soon take me away For I know not to give flattering titles,.... He had not been brought up in such a manner, nor taught to use them; he had not been inured to them, nor...

For I know not to give flattering titles,.... He had not been brought up in such a manner, nor taught to use them; he had not been inured to them, nor did he know or approve of them; nor could he in conscience give them;

in so doing, my Maker would soon take me away; it being such a piece of wickedness, so abominable to him, and so highly resented by him, that I might justly expect he would, as he could, strike me dead at once; just as Ananias and Sapphira were struck dead for lying, Act 5:5, or he knew that it would be but a short time at most, and he should be taken out of the world by death, when he must appear before his Maker, his Judge, to whom he must give an account of his words, as well as actions; the awe of this being continually on his mind would not admit him to flatter any man. Some render it, "will burn me" c, as in 2Sa 5:21; so Aben Ezra and Ben Gersom, that is, in hell fire; see Psa 12:2.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Job 32:1 The LXX, Syriac, and Symmachus have “in their eyes.” This is adopted by some commentators, but it does not fit the argument.

NET Notes: Job 32:2 The LXX and Latin versions soften the expression slightly by saying “before God.”

NET Notes: Job 32:3 This is one of the eighteen “corrections of the scribes” (tiqqune sopherim); it originally read, “and they declared God [in the wron...

NET Notes: Job 32:4 Heb “they”; the referent (the other friends) has been specified in the translation for clarity.

NET Notes: Job 32:5 Heb “that there was no reply in the mouth of the three men.”

NET Notes: Job 32:6 The Piel infinitive with the preposition (מֵחַוֹּת, mekhavvot) means “from explaining.” Th...

NET Notes: Job 32:7 Heb “abundance of years.”

NET Notes: Job 32:8 This is the word נְשָׁמָה (nÿshamah, “breath”); according to Gen 2:7 it was breathed ...

NET Notes: Job 32:9 The MT has “the great” or “the many,” meaning great in years according to the parallelism.

NET Notes: Job 32:10 In most Hebrew mss this imperative is singular, and so addressed to Job. But two Hebrew mss and the versions have the plural. Elihu was probably addre...

NET Notes: Job 32:11 The word means “understanding.” It refers to the faculty of perception and comprehension; but it also can refer to what that produces, esp...

NET Notes: Job 32:12 The participle מוֹכִיחַ (mokhiakh) is from the verb יָכַח (yakhakh) that...

NET Notes: Job 32:13 The root is נָדַף (nadaf, “to drive away; to drive off”). Here it is in the abstract sense of “succeed...

NET Notes: Job 32:14 Heb “your words.”

NET Notes: Job 32:15 Heb “words have moved away from them,” meaning words are gone from them, they have nothing left to say.

NET Notes: Job 32:16 Some commentators take this as a question: “And shall [or must] I wait because they do not speak?” (A. B. Davidson, R. Gordis). But this i...

NET Notes: Job 32:18 The verb צוּק (tsuq) means “to constrain; to urge; to press.” It is used in Judg 14:17; 16:16 with the sense of we...

NET Notes: Job 32:19 The Hebrew text has כְּאֹבוֹת חֲדָשִׁים (k...

NET Notes: Job 32:20 The cohortative expresses Elihu’s resolve to speak.

NET Notes: Job 32:21 The verb means “to confer an honorary title; to give a mark of distinction,” but it is often translated with the verb “flatter.̶...

NET Notes: Job 32:22 Heb “quickly carry me away.”

Geneva Bible: Job 32:2 Then was kindled the wrath of Elihu the son of Barachel the ( a ) Buzite, of the kindred of ( b ) Ram: against Job was his wrath kindled, because he j...

Geneva Bible: Job 32:4 Now Elihu had waited till Job had spoken, because ( d ) they [were] elder than he. ( d ) That is, the three mentioned before.

Geneva Bible: Job 32:7 I said, Days ( e ) should speak, and multitude of years should teach wisdom. ( e ) Meaning, the ancient, who have experience.

Geneva Bible: Job 32:8 But [there is] a spirit in man: ( f ) and the inspiration of the Almighty giveth them understanding. ( f ) It is a special gift of God that man has u...

Geneva Bible: Job 32:11 Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out ( g ) what to say. ( g ) To prove that Job's affliction came for ...

Geneva Bible: Job 32:13 Lest ye should say, We have ( h ) found out wisdom: God thrusteth him down, not man. ( h ) Flatter yourselves as though you had overcome him.

Geneva Bible: Job 32:14 Now ( i ) he hath not directed [his] words against me: neither will I answer ( k ) him with your speeches. ( i ) That is, Job. ( k ) He uses almost ...

Geneva Bible: Job 32:18 For I am full of ( l ) matter, the spirit within me constraineth me. ( l ) I have conceived in my mind a great store of reasons.

Geneva Bible: Job 32:21 Let me not, I pray you, accept any man's person, ( m ) neither let me give flattering titles unto man. ( m ) I will neither have regard for riches, c...

Geneva Bible: Job 32:22 For I know not to give flattering ( n ) titles; [in so doing] my maker would soon take me away. ( n ) The Hebrew word signifies to change the name as...

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Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Job 32:1-5 - --Job's friends were silenced, but not convinced. Others had been present. Elihu was justly displeased with Job, as more anxious to clear his own charac...

MHCC: Job 32:6-14 - --Elihu professes to speak by the inspiration of the Holy Spirit, and corrects both parties. He allowed that those who had the longest experience should...

MHCC: Job 32:15-22 - --If we are sure that the Spirit of God suggested what we are about to say, still we ought to refrain, till it comes to our turn to speak. God is the Go...

Matthew Henry: Job 32:1-5 - -- Usually young men are the disputants and old men the moderators; but here, when old men were the disputants, as a rebuke to them for their unbecomin...

Matthew Henry: Job 32:6-14 - -- Elihu here appears to have been, I. A man of great modesty and humility. Though a young man, and a man of abilities, yet not pert, and confident, an...

Matthew Henry: Job 32:15-22 - -- Three things here apologize for Elihu's interposing as he does in this controversy which had already been canvassed by such acute and learned disput...

Keil-Delitzsch: Job 32:1-3 - -- 1-3 So these three men ceased to answer Job, because he was righteous in his own eyes. And the wrath of Elihu, the son of Barachel the Buzite, of th...

Keil-Delitzsch: Job 32:4-5 - -- 4-6 And Elihu had waited for Job with words, for they were older than he in days. And Elihu saw that there was no answer in the mouth of the three m...

Keil-Delitzsch: Job 32:6-7 - -- 6 b I am young in days, and ye are hoary, Therefore I stood back and was afraid To show you my knowledge. 7 I thought: Let age speak, And the mu...

Keil-Delitzsch: Job 32:8-10 - -- 8 Still the spirit, it is in mortal man, And the breath of the Almighty, that giveth them understanding. 9 Not the great in years are wise, And t...

Keil-Delitzsch: Job 32:11-14 - -- 11 Behold, I waited upon your words, Hearkened to your perceptions, While ye searched out replies. 12 And I attended closely to you, Yet behold:...

Keil-Delitzsch: Job 32:15-17 - -- 15 They are amazed, they answer no more, Words have fled from them. 16 And I waited, for they spake not, For they stand still, they answer no mor...

Keil-Delitzsch: Job 32:18-22 - -- 18 For I am full of words, The spirit of my inner nature constraineth me. 19 Behold, my interior is like wine which is not opened, Like new bottl...

Constable: Job 32:1--37:24 - --F. Elihu's Speeches chs. 32-37 Many critical scholars believe that a later editor inserted chapters 32-3...

Constable: Job 32:1-5 - --1. The introduction of Elihu 32:1-5 A short prose pericope (32:1-6a) breaks into the poetic body...

Constable: Job 32:6--34:1 - --2. Elihu's first speech 32:6-33:33 Before Elihu began presenting his views (ch. 33), he first ha...

Constable: Job 32:6-22 - --Elihu's reasons for speaking 32:6-22 Elihu began by voicing his respect for Job's three ...

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Pendahuluan / Garis Besar

JFB: Job (Pendahuluan Kitab) JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of ...

JFB: Job (Garis Besar) THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5) SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12) SATAN FURTHER TEMPTS JOB. (Job 2:1-8)...

TSK: Job (Pendahuluan Kitab) A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the desc...

TSK: Job 32 (Pendahuluan Pasal) Overview Job 32:1, Elihu is angry with Job and his three friends; Job 32:6, Because wisdom comes not from age, he excuses the boldness of his yout...

Poole: Job 32 (Pendahuluan Pasal) CHAPTER 32 Elihu, Job’ s fourth friend, speaketh: he is angry with Job for justifying himself, and with his three friends for not satisfying, ...

MHCC: Job (Pendahuluan Kitab) This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before tha...

MHCC: Job 32 (Pendahuluan Pasal) (Job 32:1-5) Elihu is displeased at the dispute between Job and his friends. (Job 32:6-14) He reproves them. (Job 32:15-22) He speaks without partia...

Matthew Henry: Job (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Book of Job This book of Job stands by itself, is not connected with any other, and is therefore to...

Matthew Henry: Job 32 (Pendahuluan Pasal) The stage is clear, for Job and his three friends have sat down, and neither he nor they have any thing more to say; it is therefore very seasonabl...

Constable: Job (Pendahuluan Kitab) Introduction Title This book, like many others in the Old Testament, got its name from...

Constable: Job (Garis Besar) Outline I. Prologue chs. 1-2 A. Job's character 1:1-5 B. Job's calamitie...

Constable: Job Job Bibliography Andersen, Francis I. Job. Tyndale Old Testament Commentaries series. Leicester, Eng. and Downe...

Haydock: Job (Pendahuluan Kitab) THE BOOK OF JOB. INTRODUCTION. This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was ...

Gill: Job (Pendahuluan Kitab) INTRODUCTION TO JOB This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In...

Gill: Job 32 (Pendahuluan Pasal) INTRODUCTION TO JOB 32 Job's three friends being silenced, and having no more to say in reply to him, Elihu, of whose descent some account is given...

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