Teks -- Job 34:32-37 (NET)

34:32 Teach me what I cannot see. If I have done evil, I will do so no more.’ 34:33 Is it your opinion that God should recompense it, because you reject this? But you must choose, and not I, so tell us what you know. 34:34 Men of understanding say to me– any wise man listening to me says– 34:35 that Job speaks without knowledge and his words are without understanding. 34:36 But Job will be tested to the end, because his answers are like those of wicked men. 34:37 For he adds transgression to his sin; in our midst he claps his hands, and multiplies his words against God.”

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

Wesley: Job 34:32 - That

The secret sins which I cannot discover, manifest thou to me.

Wesley: Job 34:33 - Should it be

Doth God need thy advice how to govern the world, and whom, and when to reward or punish? Refuse - To submit as is expressed, Job 34:32.

Wesley: Job 34:33 - Therefore

If thou canst say any thing for thyself, I am ready to hear thy defence.

Wesley: Job 34:34 - Let

I am content that any wise man should judge of my words, and let such consider what I say.

Wesley: Job 34:36 - End

Throughly and exactly, 'till the cause be brought to an issue.

Wesley: Job 34:36 - Wicked men

On their behalf; he hath put arguments into their mouths against God and his providence.

Wesley: Job 34:37 - Addeth

He sinned before, by impatience under his afflictions, now he is grown obstinate, and instead of humbling himself for his sins, justifies himself, and accuses the blessed God.

Wesley: Job 34:37 - Clapped

Insulting and triumphing.

Wesley: Job 34:37 - Against God

In effect, though not directly.

JFB: Job 34:32

(Job 10:2; Psa 32:8; Psa 19:12; Psa 139:23-24).

JFB: Job 34:32 - no more

(Pro 28:13; Eph 4:22).

JFB: Job 34:33

Rather, "should God recompense (sinners) according to thy mind? Then it is for thee to reject and to choose, and not me" [UMBREIT]; or as MAURER, "For thou hast rejected God's way of recompensing; state therefore thy way, for thou must choose, not I," that is, it is thy part, not mine, to show a better way than God's.

JFB: Job 34:34-35

Rather, "men . . . will say to me, and the wise man (Job 34:2, Job 34:10) who hearkens to me (will say), 'Job hath spoken,'" &c.

JFB: Job 34:36

Margin, not so well, "My father," Elihu addressing God. This title does not elsewhere occur in Job.

JFB: Job 34:36 - tried

By calamities.

JFB: Job 34:36 - answers for wicked men

(See on Job 34:8). Trials of the godly are not removed until they produce the effect designed.

JFB: Job 34:37 - clappeth . . . hands

In scorn (Job 27:23; Eze 21:17).

JFB: Job 34:37 - multiplieth . . . words

(Job 11:2; Job 35:16). To his original "sin" to correct which trials have been sent, "he adds rebellion," that is, words arraigning God's justice.

Clarke: Job 34:32 - That which I see not

That which I see not - " What I do not know, teach thou me; wherein I have done iniquity, I will do so no more."

Clarke: Job 34:33 - According to thy mind? he will recompense it

According to thy mind? he will recompense it - Mr. Good renders the whole passage thus: -

"Then in the presence of thy tribe

According as thou art bruised shall he make it whole

But it is thine to choose, and not mine

So, what thou determinest, say.

This may at least be considered a paraphrase on the very obscure original. If thou wilt not thus come unto him, he will act according to justice, whether that be for or against thee. Choose what part thou wilt take, to humble thyself under the mighty hand of God, or still persist in thy supposed integrity. Speak, therefore; the matter concerns thee, not me; but let me know what thou art determined to do.

Clarke: Job 34:34 - Let men of understanding tell me

Let men of understanding tell me - I wish to converse with wise men; and by men of wisdom I wish what I have said to be judged.

Clarke: Job 34:35 - Job hath spoken without knowledge

Job hath spoken without knowledge - There is no good in arguing with a self-willed, self-conceited man. Job has spoken like a man destitute of wisdom and discretion.

Clarke: Job 34:36 - My desire is that Job may be tried unto the end

My desire is that Job may be tried unto the end - אבי יבחן איוב abi yibbachen Aiyob , "My father, let Job be tried."So the Vulgate, Pater mi, probetur Job . But it may be as in the common translation, I wish Job to be tried; or, as Mr. Good renders it, Verily, let Job be pursued to conquest for replying like wicked men. This is a very harsh wish: but the whole chapter is in the same spirit; nearly destitute of mildness and compassion. Who could suppose that such arguings could come out of the mouth of the loving Savior of mankind? The reader will recollect that a very pious divine has supposed Elihu to be Jesus Christ!

Clarke: Job 34:37 - He addeth rebellion unto his sin

He addeth rebellion unto his sin - An ill-natured, cruel, and unfounded assertion, borne out by nothing which Job had ever said or intended; and indeed, more severe than the most inveterate of his friends (so called) had ever spoken. Mr. Good makes this virulent conclusion still more virulent and uncharitable, by translating thus: -

"For he would add to his transgressions apostasy

He would clap his hands in the midst of us

Yea, he would tempest his words up to God.

There was no need of adding a caustic here; the words in the tamest translation are tart enough. Though Elihu began well and tolerantly, he soon got into the spirit, and under the mistake, of those who had preceded him in this "tempest of words.

On Job 34:30 I have referred to the case of Hegiage, governor of the Babylonian Irak, under the caliph Abdul Malec. When Hegiage was informed that the people were in a state of mutiny because of his oppressive government, before they broke out into open acts of hostility, he mounted on an eminence, and thus harangued them: - "God has given me dominion over you; if I exercise it with severity, think not that by putting me to death your condition will be mended. From the manner in which you live you must be always ill-treated, for God has many executors of his justice; and when I am dead he will send you another, who will probably execute his orders against you with more rigour. Do you wish your prince to be moderate and merciful? Then exercise righteousness, and be obedient to the laws. Consider that your own conduct is the cause of the good or evil treatment which you receive from him. A prince may be compared to a mirror; all that you see in him is the reflection of the objects which you present before him."The people immediately dropped their weapons, and quietly returned to their respective avocations. This man was one of the most valiant, eloquent, and cruel rulers of his time; he lived towards the close of the 7th century of the Christian era. He is said to have put to death 120,000 people; and to have had 50,000 in his prisons at the time of his decease. Yet this man was capable of generous actions. The following anecdote is given by the celebrated Persian poet Jami, in his Baharistan: - Hegiage, having been separated from his attendants one day in the chase, came to a place where he found an Arab feeding his camels. The camels starting at his sudden approach, the Arab lifted up his head, and seeing a man splendidly arrayed, became incensed, and said, Who is this who with his fine clothes comes into the desert to frighten my camels? The curse of Good light upon him! The governor, approaching the Arab, saluted him very civilly, with the salaam, Peace be unto thee! The Arab, far from returning the salutation, said, I wish thee neither peace, nor any other blessing of God. Hegiage, without seeming to heed what he had said, asked him very civilly "to give him a little water to drink."The Arab in a surly tone, answered, If thou desirest to drink, take the pains to alight, and draw for thyself; for I am neither thy companion nor thy slave. The governor accordingly alighted, and having drank, asked the Arab, "Whom dost thou think the greatest and most excellent of men?"The prophet sent by God, said the Arab, and thou mayest burst with spleen. "And what thinkest thou of Aaly?"returned Hegiage. No tongue can declare his excellence, said the Arab. "What,"asked Hegiage, "is thy opinion of the caliph Abdul Malec?"I believe him to be a very bad prince, replied the Arab. "For what reason?"said Hegiage. Because, said the Arab, he hath sent us for governor the most execrable wretch under heaven. Hegiage, finding himself thus characterized, was silent; but his attendants coming up, he rejoined them, and ordered them to bring the Arab with them. The next day Hegiage ordered him to be set at table with himself, and bade him "eat freely."The Arab, ere he tasted, said his usual grace, "God grant that the end of this repast may be no worse than the beginning!"While at meat the governor asked him, "Dost thou recollect the discourse we had together yesterday?"The Arab replied, God prosper thee in all things! but as to the secret of yesterday, take heed that thou disclose it not to-day. "I will not,"said Hegiage; "but thou must choose one of these two things; either acknowledge me for thy master, and I will retain thee about my person; or else I will send thee to Abdul Malec, and tell him what thou hast said of him."There is a third course, replied the Arab, preferable to those two. "Well, what is that?"said the governor. Why, send me back to the desert, and pray God that we may never see each other’ s face again. Cruel and vindictive as Hegiage was, he could not help being pleased with the frankness and courage of the man; and not only forgave him the preceding insults but ordered him 10,000 pieces of silver, and sent him back to the desert, according to his wish.

Defender: Job 34:32 - teach thou me

Elihu rebukes Job for not doing what Job had, in fact, repeatedly done."

TSK: Job 34:32 - which // if

which : Job 10:2; Psa 19:12, Psa 25:4, Psa 25:5, Psa 32:8, Psa 139:23, Psa 139:24, Psa 143:8-10

if : Pro 28:13; Luk 3:8-14; Eph 4:22, Eph 4:25-28

TSK: Job 34:33 - Should // according to thy mind // he will // whether thou refuse // what

Should : Job 9:12, Job 18:4; Isa 45:9; Rom 9:20, Rom 11:35

according to thy mind : Heb. from with thee

he will : Job 34:11, Job 15:31; Psa 89:30-32; Pro 11:31; 2Th 1:6, 2Th 1:7; Heb 2:2, Heb 11:26

whether thou refuse : Psa 135:6; Mat 20:12-15

what : Job 33:5, Job 33:32

TSK: Job 34:34 - understanding

understanding : Heb. heart, Job 34:2, Job 34:4, Job 34:10, Job 34:16; 1Co 10:15

TSK: Job 34:35

Job 13:2, Job 15:2, Job 35:16, Job 38:2, Job 42:3

TSK: Job 34:36 - My desire is that Job may be tried // his answers

My desire is that Job may be tried : or, My father, let Job be tried, Job 23:16; Psa 17:3, Psa 26:2; Jam 5:11

his answers : Job 34:8, Job 34:9, Job 12:6, Job 21:7, Job 24:1

TSK: Job 34:37 - rebellion // he clappeth // multiplieth

rebellion : 1Sa 15:23; Isa 1:19, Isa 1:20

he clappeth : Job 27:23

multiplieth : Job 8:2, Job 8:3, Job 11:2, Job 11:3, Job 35:2, Job 35:3, Job 35:16, Job 42:7

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

Poole: Job 34:32

I will no longer maintain mine innocency, but from thy judgments I will conclude and have reason to believe that there are some secret sins in me, for which thou dost chastise me, and which I through mine ignorance or partiality cannot yet discover, and therefore do beg that thou wouldst by thy Spirit manifest them to me. If I have done iniquity, I will amend my former errors.

Poole: Job 34:33 - Should it // be according to thy mind? // He will recompence it // therefore speak what thou knowest

Having advised and directed Job how to behave himself, and what to say to God in his case, he now proceedeth to enforce his advice by solid arguments.

Should it (to wit, God’ s chastening of thee, about which the great controversy was)

be according to thy mind? Heb. from with thee , as thou wouldst have it? Shall thy opinion or affection give laws and measures to God that he shall afflict only such persons, and in such a manner and measure, and so long, as thou wouldst have him. Doth God need, or should he seek for, thy advice how to govern the world, and whom and when to reward or punish? Dost thou quarrel with God, because he punisheth thee worse and longer than thou expectest or desirest?

He will recompence it to wit, thy iniquity, expressed Job 34:32 . Whether thou art satisfied or offended with his proceedings, he regards not, as not being obliged to give thee an account of his matters, whether thou would refuse his punishments or accept of them. It is not I, nor thou, that must prescribe to God, but he will do what he pleaseth. Or, but not I , i.e. do thou refuse or choose as thou pleasest, and contend with God for doing with thee otherwise than according to thy opinion or good will; but so would not I do, if it were my case; and I can say nothing for this course which thou takest, and therefore do thou

speak what thou knowest or what thou canst say for it, as it here follows. If thou cans, say any thing for this practice, here I am ready to hear thy defence, and to justify thee as far as I can truly and righteously do. But this verse is and may well be otherwise rendered, and that very agreeably to the Hebrew, though still the sense will be the same, Shall he , i.e. God, render or recompense it (to wit, thy iniquity) according to thy mind , (i.e. no further than thou dost like and consent,) because thou refusest ? (to wit, his chastisement. Is he obliged to forbear punishing thee because thou art not pleased with it? Shall not he dispense either favours or afflictions as he sees fit without thy consent?) shalt thou choose, and not I ? (so Elihu speaks this in the name and person of God; such sudden changes of persons being not unusual in this book. Shalt thou, O Job, choose for me, and not I for myself?)

therefore speak what thou knowest If this be thy opinion, speak what thou cans, in defence of it; and here am I ready to plead for God against thee. So here Elihu returns to speak in his own person.

Poole: Job 34:34 - wise men // hearken

I am content that any wise man should judge of my words, and let such consider what I say. Or, as others translate the place, Men of understanding will speak for or with (as the prefix lamed is sometimes used, as Gen 46:26 Num 18:11 Job 17:5 ) me , and

wise men will

hearken or assent unto me.

Poole: Job 34:35 - Without knowledge

Without knowledge foolishly and inconsiderately.

Poole: Job 34:36 - Unto the end // Because of his answers // For wicked men

Either,

1. That he may be further tried by God, or exercised with afflictions, till he be thoroughly convinced or humbled. But it seems harsh that he should pray for the continuance or increase of Job’ s afflictions. Or rather,

2. That his words and cause which I am now debating may be examined and sifted, that you that are here present, or any other wise men, may consider and judge thereof, as he desired above, Job 34:2,10,34 .

Unto the end i.e. thoroughly and exactly, till the cause be brought to an issue. Or, unto victory , i.e. till judgment be brought forth unto victory.

Because of his answers or, concerning his answers , or replies , or discourses ; for answering is oft used in Scripture, both in the Old and New Testament, for speaking . So he limits and changeth the state of the controversy: I do not meddle with Job’ s former life, nor charge him with hypocrisy, as his three friends have done; but I justly reprove him for his hard speeches against God, whereby he hath reproached his justice and goodness.

For wicked men i.e. on their behalf, or for their use. He hath put arguments into their mouths against God and his providence. Or, with or among wicked men ; as if he were one of them; or such answers as they use to make, which therefore are very unbecoming such a man as Job is, or pretends to be.

Poole: Job 34:37 - For // He clappeth his hands // Multiplieth his words against God

He sinned before, as other ways, so by impatience under his afflictions, which may be ascribed to human infirmity; but now he is grown obstinate and incorrigible, and instead of repenting and humbling himself for his sins, he excuseth them, and justifieth himself, and accuseth the blessed God. Or thus,

For otherwise, unless he be thoroughly tried and rebuked, he will add rebellion unto his sin ; he will break forth into open rebellion against God, and (as it follows) he will clap , &c. For the Hebrew words are of the future tense, although such are oft rendered by the past tense.

He clappeth his hands in token of joy and victory, as this phrase is used, Psa 47:1 98:8 ; insulting and triumphing, not only over us, as if none of us were able to answer him, but in a sort over God himself, inasmuch as he hath again and again desired leave of God to debate his cause with or before him, and in that case did not doubt to maintain it, but could not obtain the favour or justice of a fair hearing.

Multiplieth his words against God: whereas the reverence which he oweth to God, and his infinite distance from him, should teach him to be very modest and sparing in his speeches of God, Job on the contrary poureth forth whole floods of bold and presumptuous expostulations with God, and reflections upon God’ s proceedings with him.

Haydock: Job 34:33 - It

It, my iniquity. (Menochius) ---

Will God make thee accountable for it? (Haydock) ---

Yea, if thou keep silence, (Calmet) thou wilt seem to connive at it. (Haydock) ---

He wishes to engage Job to speak. Hebrew may be translated many ways. (Calmet) ---

Protestants, " Should it be according to thy mind? He will recompense it whether thou refuse, or whether thou choose; and not I. Therefore speak what thou knowest." (Haydock)

Haydock: Job 34:36 - Father

Father. From God all the rights of a father spring, Ephesians iii. 15. (Calmet) ---

Septuagint, "No indeed: but learn Job, answer not like fools." Protestants, "my desire is, (marginal note, my father) that Job may be tried unto the end, because of his answers for the wicked." (Haydock) ---

He has imitated their wicked discourses; let his chastisement deter others. (Calmet) ---

The sequel seems to intimate, that Eliphaz is here styled Father. (Menochius)

Haydock: Job 34:37 - Fast

Fast, and pressed by arguments. (Menochius) (Calmet) ---

Hebrew, "since he adds crime (Calmet; Protestants, rebellion) to his sin, and clappeth his hands among us, and multiplieth his words against the Lord." Eliu concluding that Job was obstinate, (Haydock) invites his friends to join in prayer, that he might be still more severely chastised, to make him enter into himself. Such a strange petition might possibly proceed from charity. But Eliu had given too many proofs of passion, to allow this interpretation. Had he evinced that Job as a criminal? and were not his sorrows already too great, so that he might rather have prayed that God would alleviate them, or grant him more patience?

Gill: Job 34:32 - That which I see not teach thou me // if I have done iniquity, I will do no more

That which I see not teach thou me,.... Which may be understood either of the chastisements of God, and his dealings with his people in a providential way, and of the design and use of them, which are sometimes unsearchable, and at most but a part of them only seen and known; it is meet to say to God, it is but a small part and portion of thy ways that is known by me; I can see but little into them: teach me more of thy mind and will in them, or else of sins and transgressions, the cause of chastisement; it is proper for an afflicted man to say unto God, I am conscious to myself of many sinful failings and infirmities, but there may be secret sins committed by me which have escaped my notice and observation; point them out to me, that I may be humbled for them, and make a free confession of them;

if I have done iniquity, I will do no more; that is, if I have committed any capital crime, any foul offence or gross enormity, for otherwise no man lives without sin, I sincerely repent of it, and will take care for the future, through divine grace, to do so no more.

Gill: Job 34:33 - Should it be according, to thy mind // he will recompense it, whether thou refuse, or whether thou choose // and not I // therefore speak what thou knowest

Should it be according, to thy mind?.... O Job, for the words seem to he directed to him; and may respect either the government of the world in general, and the disposal of all things in it, treated of in this chapter, though more remotely, Job 34:13. Is it not proper that God should govern it, who has made it, and do all things in it as he pleases? is it fit he should consult with men what to do, or be instructed and taught by them in the path of judgment? is it meet that every man should have his mind and will, and have everything go in the form and course most eligible to him? Or else they may respect chastisement, with which the words are more nearly connected; and so the sense be, should man be consulted, as Job or any other, and his mind known first, whether he should be chastened or not? should a son or a servant be asked first by a parent or master, whether it is fitting to give correction or not? or is man to be advised with in what way and manner he should be chastened of God, whether in his person, or family, or estate? or how long the chastening should endure upon him, and when it should be removed? no, surely; all should be left with God, the wise and sovereign Disposer of all things;

he will recompense it, whether thou refuse, or whether thou choose,

and not I; that is, God will recompense chastisement; he will chastise whom he pleases, and in what manner he pleases, and as long as he pleases, whether man consents or submits to it or not; he will not ask his leave; he will do according to the counsel of his own will; and thou Job mayest choose or refuse to submit to him as thou likest best; for my part, was it my case, I would not refuse submission to his will; I would say, "it is the Lord, let him do what seemeth good in his sight". Some make this last clause the words of God, put by way of question, "shouldest thou choose or refuse, and not I?" shouldest thou have thine option and refusal, and not I? should man be his own chooser, or choose for himself what he likes best? should he not say, the Lord shall choose mine inheritance for me, though that inheritance is affliction? The words are rendered by others to different senses, all which to observe would be too tedious: some ^l to this sense,

"what is of thyself God recompenses;''

sin is of a man's self, it flows from his corrupt heart and will, he is not tempted to it of God; nor is it to be ascribed to the temptations of Satan, which, though they may have their influence, sin is a man's own act and deed; and God will recompense it in one way or another, whether man will or not; either in a way of punishment on the sinner himself, or on his surety for him; or in a way of fatherly correction and chastisement; and this is the Lord's doing and not mine, and he is just in so doing;

therefore speak what thou knowest: if thou knowest anything better than this, or canst contradict what is said: or as others ^m to this purpose,

"did ever such a speech come from thee, as expressed in the preceding verses? God will recompense it, if thou refusest to speak in such a submissive manner; thou mayest refuse to do it, I would not; I should choose to submit and hear the affliction patiently; if thou thinkest otherwise, speak out thy mind.''

Gill: Job 34:34 - Let men of understanding tell me // and let a wise man hearken unto me

Let men of understanding tell me,.... Whether I am right or wrong:

and let a wise man hearken unto me; to what I have said or shall say. Elihu here addresses the company around him, the wise and intelligent part of them; the words may be rendered in the future tense, men of understanding "will" tell me ⁿ, and a wise man "will" hearken to me and assent, not only to what I have said, but to what I am about to say, namely, what follows.

Gill: Job 34:35 - Job hath spoken without knowledge // and his words were without wisdom

Job hath spoken without knowledge,.... Not that Job was an ignorant man, either in things natural or divine; but in this point, about the chastening hand of God upon him, he had said some things which betrayed lack of knowledge, as in Job 34:5;

and his words were without wisdom; Job was not destitute of human wisdom, nor of spiritual wisdom, but no man is wise at all times; some things had dropped from him which savoured of folly and ignorance, and which he afterwards was convinced of, and confessed with shame, Job 40:4; being charged by the Lord himself with what he is here by Elihu, Job 38:2; and it may be observed, that Elihu does not charge Job with being a wicked man, as his three friends did, but as having spoken unadvisedly with lips, under his chastening circumstances, and which he labours to convince him of.

Gill: Job 34:36 - My desire is that Job may be tried unto the end // because of his answers for wicked men

My desire is that Job may be tried unto the end,.... This is my opinion, or what "I bring in" ^o adduce, and lay before you, men of understanding and wisdom, and leave it with you to consider of. Some render it, "O my Father, let Job be tried", &c. as if it was an apostrophe to God, and a request to him; so Mr. Broughton, who adds,

"which art in heaven,''

and the same is added by some Jewish interpreters ^p, as there are others ^q of them which go this way, and also several Christian commentators ^r; and of late ^s it has been urged, from this and other passages, that Elihu was Christ, who here addresses God as his father: but this is his New Testament title; and though God is the father of all men by creation, and of saints by adoption, yet this relation and title are not so frequently claimed under the former dispensation, or however not so early as the times of Job, but are more peculiar to the Gospel dispensation, under which saints receive "not the spirit of bondage again to fear, but the Spirit of adoption, whereby they cry, Abba, Father", Rom 8:15; wherefore admitting this version, rather some grave venerable person, as Eliphaz ^t, senior to Elihu, who was a young man, is addressed under this title; or the whole circle of Job's friends now about him, all elder than Elihu, may be intended; "father" for "fathers", the singular for the plural, see Act 7:2; and what he proposes is, that they should make it their joint request at the throne of grace, that Job's afflictions be still continued; that he might be thoroughly tried by them, and be purged from all his dross, he not appearing yet to be thoroughly sensible of his sinful speeches, and humbled for them; and therefore it was proper he should be still corrected and chastened to the end, or unto victory, as Mr. Broughton, or until victory was obtained, and he was obliged to yield, and cry "peccavi": but since afflictions are things not joyous but grievous, and it does not seem so agreeable to a good man, kind and humane, to desire the continuance of the afflictions of another, though palliated with a plausible for his good; it seems better to understand this as a motion made to the understanding part of the company by Elihu, that the words of Job, which he had spoken without knowledge and wisdom, might be taken under strict examination by them, and thoroughly scanned, that it might be better known what was proper to be said more to him for his conviction;

because of his answers for wicked men; or concerning or relative to such answers which he had made, which were like to those which wicked men make; who charge the ways of God with inequality and want of equity, ask where is the God of judgment? or which serve the cause of the wicked, and which furnish them with arguments, prepare them for them, and put them into their mouths, to argue against God and his providential dealings with men, and against all religion. See Job 34:8.

Gill: Job 34:37 - For he addeth rebellion unto his sin // he clappeth his hands amongst us // and multiplieth his words against God

For he addeth rebellion unto his sin,.... Or he "may" or "will" add ^u, if he is suffered to go on at this rate, and is not stopped; as yet he has only committed, it may be charitably hoped, some sins through ignorance, error, and mistake, but if he is let alone he will proceed from evil to evil, to more ungodliness; to be guilty of presumptuous sins, of open treason and rebellion against God;

he clappeth his hands amongst us, or "he will clap"; he will either clap his hands together as expressive of extreme grief and sorrow, of the agonies of his mind; showing extravagant impatience, and pouring out his complaints in the most bitter manner, see Eze 21:14; or rather by way of joy and triumph, as having got the victory over us, see Psa 47:1;

and multiplieth his words against God, or "will multiply"; he has said too many things already against God, his justice in his dealings with him, Job 34:5; he will say more if he is not restrained. These are the reasons Elihu gives for a thorough trial and strict examination of Job; and they are taken partly from a concern for the good of Job, and partly on their account, that they might not be triumphed over, and chiefly for the glory of God.