Unexpectedly, a fourth companion of Job, Elihu, insists on having his say. He is neither introduced earlier nor mentioned at the end of the book with the other three companions. These facts, together with subtle differences in language and style (for example, he addresses Job by name), lead most modern scholars to regard the four consecutive discourses of Elihu (chapters 32–37 plus 28) as a later addition to the book. The motive for inserting Elihu into this point in the dialogues, just preceding the deity’s speeches (chapters 38–41), is apparent. The divine discourses dwell on God’s power and majesty, not on his justice or concern for humanity—which are the elements Job has been seeking. Elihu anticipates the themes of the deity’s response but crucially adds the dimensions of divine concern for humanity and morality. He provides an answer to Job: although God’s ways are largely impenetrable, he sometimes induces suffering as a form of character building and discipline (compare Eliphaz in 5:17–18).
As an integral part of the present book of Job, the Elihu discourses are ironic. Meant to educate Job and enrich the deity’s presentation, Elihu’s bombast and sense of self-importance have an almost ludicrous effect; and the speeches by God can be understood to contradict, rather than affirm, Elihu’s moral theology. God’s self-representation supersedes Elihu’s pretentious attempt to explain divine behavior.
Elihu’s avowed purpose is to refute Job’s arguments; in the course of his polemic he often quotes or paraphrases Job. In this first discourse Elihu justifies his intrusion into the dialogue and then elaborates some ways the deity manifests providential care for human beings. The discourse begins with a brief prose narrative setting the scene. Once Elihu begins speaking (in 32:6), his speech is in verse, like all the other speeches.
[32:1] These three men ceased responding to Job since in his own eyes he was right and just.1
[2–5] Elihu2 son of Berak-El3 the Buzite,4 of the family of Ram,5 became angry at Job;
he became angry (at him) for justifying himself before Elohim.
And at his three companions he became angry for their not finding a (proper) response;
they made Elohim6 (appear to) be in the wrong.
So Elihu waited out Job’s words,7 since they8 were much older than he in years.9
When Elihu saw there was no (proper) response in the mouths of these three men, he became angry.
[6–10] Up spoke Elihu son of Berak-El the Buzite and he said:
Young am I in years10
Whereas you are elderly.11
That’s why I was too timid and afraid
To express my discourse12 to you.
I thought, (the many of) days should speak,
The many in years should make wisdom known.13
There is however a spirit within mortals;
Shaddai’s breath gives them understanding.
It is not the many (of years) who get wisdom,
Nor the old who understand custom.14
That’s why I say: “Listen to me!
I too will express my discourse.”
[11–12] I have been abiding your speeches,
Giving ear to your explanations—15
While you examined16 (Job’s) words.
I have observed your discourse,17
And I find: not one of you proves Job wrong;
Not one answers his assertions.
[13–14] Perhaps you’ll say, “We’ve found a wise course:
El, not a man, will defeat18 him.”
But had he put his case to me,19
I would not respond with your assertions.
[15–16] Confounded,20 they21 spoke up no more;
They were at a loss for words.22
I abided till they were no more speaking;
They stopped and responded no more.
[17–20] I will have my own part spoken;
I too will express my discourse.
For I am filled with words;
Bloated by the wind in my belly.
My belly, you see, is like unopened wine;
And like a new wineskin will burst.
I must speak to enjoy relief;
I must open my lips and speak up.
[21–22] Let me show favor to no one;23
Nor defer to a gentleman’s title.24
If I’d25 favor a man for his title,26
Then my creator would carry me off.
[33:1–4] But you, Job, pray hear my words;
To all that I speak give your ear!
You see I have opened my mouth;
My tongue speaks from inside my palate.27
All that I say is (from) my upright heart,
The speech of my lips—honest discourse.28
The spirit of El has created me;
The breath of Shaddai invigorates me.
[5–7] If you are able—answer me!
Set yourself before me—make your case!
Before El I am just like you;
I too have been pinched from clay.29
See, my awesome mien will not terrify you;
My pressure will not feel heavy to you.30
[8–11] Yet you have said in my ears;
These words in your voice I have heard:
“Pure am I, without transgression;
I am innocent, I’ve done no crime!31
But he32 finds pretexts33 against me;
He regards me as his enemy.34
He’s marked my feet with lime;
Watching my every step.”35
[12–13] Where you are not right I will answer you;
For Eloah is greater than mortals.
Why do you complain against him,
That he’ll answer no one’s36 charges?
[14–17] For one time El will speak (and be heard),
But a second time he37 will not see it.38
In a dream, a vision in the night,
When slumber falls upon people,39
When they’re lying down to sleep,40
Then does he open people’s ears,41
Frightening them42 with (his) discipline;43
To turn one away from one’s misdeeds
And remove44 the pride45 from a man.
[18–22] He spares his life from the pit,46
His vigor from crossing the channel.47
For he’s reproved when he’s lying in pain,
And his limbs in a constant tremor.48
His throat treats his bread as rotten;
His gullet most delectable food.49
His flesh wastes away out of sight;
His never seen bones are laid bare.50
His life-force approaches the pit,
And his vigor the locus of death.51
[23–24] But if he has a guardian-angel,
Just one champion52 out of a thousand,
To declare a person upright,
He53 will appeal (to El), saying:
“I will redeem him54 from entering the pit;
I have found the ransom funds.”
[25–26] His flesh then grows plumper55 than a child’s;
It returns to the days of his youth.
He’ll entreat Eloah, who’ll accept him;
Show him in gladness56 his face;
Return the mortal his rightful status.
[27–28] He’ll return57 then to the men58 and announce:
“I have sinned! I’ve accused the Upright59 of crime;
And it was not worth my while.
He’s redeemed me60 from entering the pit;
So my life can bask in the light.”
[29–30] These things El performs
Two or three times for a man:61
Returning his life from the pit,
To bask in the light of the living.
[31–33] Pay heed now, Job, hear me!
Keep silent now and I will speak!62
If you have words, then answer me!
Speak, for I want to acquit you!
But if you have none, then hear me!
Keep silent and I’ll teach you wisdom!
1. Compare Proverbs 16:1.
2. The name means “He (or YHWH—the name of Israel’s God) is God”; unlike the names of the three older companions, this name appears to be Israelite (for example 1 Samuel 1:1).
3. The name means “El (or God) Blesses”; the name is not otherwise known in the Bible.
4. Buz is the name of Uts’s brother in Genesis 22:21 and a place in Edom/North Arabia in Jeremiah 25:23.
5. Ram is an Israelite name (Ruth 4:19 and elsewhere), although some from ancient to modern times identify it with Aram.
6. The received Hebrew text has “Job,” not “Elohim,” here; but rabbinic tradition (for example Midrash Tanḥuma; compare Rashi, Ibn Ezra, and others) identifies this as a late scribal correction intended to save the deity’s honor.
7. The Hebrew here is clumsy.
8. The three companions—Eliphaz, Bildad, and Zophar.
9. Literally, “days.”
10. Literally, “days.”
11. Elihu is here addressing the companions, not Job.
12. The term dea‘/ de‘ah (and sometimes da‘at) is derived from the verb da‘a “to speak” (see Proverbs 24:14), not yada‘ “to know,” as is commonly thought. The phrase “to express discourse” is unique to Elihu.
13. “Make known” echoes “my discourse.” Elihu may be invoking a traditional saying (Fontaine).
14. The term mishpat, most often “judgment, justice,” can also denote “regimen, custom, manner” (for example Genesis 40:13; 2 Samuel 27:11; 2 Kings 17:33).
15. “Your understandings.”
16. See Proverbs 18:17: “The righteous may be first in his lawsuit, but then comes his counterpart and cross-examines him.”
17. Reading we-de‘ikem for we-‘adekem “at you.”
18. Literally, “drive him off.”
19. Reading lu’ “if, would” for the received lo’ “not” (so Masnuth and some moderns). Compare the comment on 9:33.
20. For this usage, see Isaiah 37:27.
21. The three older companions. In this verse and the next Elihu is addressing an audience, as in theater.
22. Literally, “words moved away from them” or “they moved words away from themselves.”
23. Contrary to the older companions, according to Job (13:8).
24. For this usage, see Isaiah 44:5; 45:4.
25. The vocalization lu’ for lo’ “not” is based on the formula “if … then …” (lu … kim‘at); see Psalm 94:17.
26. More literally, “If would favor whom I would title.”
27. “Palate” is apparently a metonym for “mouth.”
28. Literally, “The discourse of my lips they speak sincerely” (compare Kahana).
29. “To pinch off clay” is a figure for creating a human in the ancient Semitic world; compare 10:9.
30. Elihu alludes to Job’s reasons for fearing a confrontation with the deity in 13:21. The term for “force, pressure” here puns on “your hand” there.
31. Elihu paraphrases Zophar’s pseudo-quotation of Job in 11:4.
32. God.
33. Reading to’anot for tenu’ot “depredations” (with the ancient Syriac, Rashi, and others); compare for example Judges 14:4; 2 Kings 5:7.
34. Quoting Job in 13:24; compare 19:11.
35. Quoting Job in 13:27.
36. Literally, “will not answer his (a human’s) words (legal charges).”
37. A human.
38. Will not realize it. The unrecognized revelation is in a nocturnal vision. Elihu turns Job’s complaint (4:12–21) into a positive.
39. A quotation from the report (of Job) in 4:13.
40. Literally, “when sleep falls upon the place-of-lying-down.”
41. A biblical expression for revealing a secret.
42. Reading yeḥittem for yaḥtom “he seals.”
43. The means by which he will educate them. For the term see also 36:10 and compare 5:17 (Eliphaz).
44. Literally, “cover.”
45. Aramaic; compare Daniel 4:34.
46. The grave.
47. See Ezekiel 31:5; Nehemiah 3:15. Crossing the channel is apparently an image of dying, as in Mesopotamia (the River Hubur) and Greece (the River Styx). See also 36:12.
48. For rob “shivers, tremor,” see at 4:3.
49. His gullet treats the most desirable food as rotten.
50. Compare 19:20.
51. One should probably vocalize memotim as in Jeremiah 16:4 and Ezekiel 28:8 (Held, “Pits and Pitfalls”).
52. An “intercessor.”
53. The angel.
54. Reading ’epdehu for the peculiar form peda‘ehu “redeem him!” with an ayin instead of an aleph. For the sequence and verb form, see Psalm 49:8.
55. The r at the head of the verb is an apparent dittograph from the preceding word.
56. For the sense of “gladness,” see the parallel to simḥa in 8:21.
57. Reading yashub for yashor, an anomalous form of “he’ll sing”—a likely contamination from yashar “upright” in the next line. For the usage, compare Hosea 5:15.
58. To Job, these are his three companions, referred to above as the three “men” (32:1, 5).
59. An epithet of the deity; see Deuteronomy 32:4; Psalms 25:8; 92:16; compare Psalm 119:137. The same term used to indicate Job’s character: “straight (of path)” (1:1, 8; 2:3).
60. Reading the Ketib (written traditional text) here and in the following line.
61. In the course of a life.
62. Elihu parodies Job’s address to his companions in 13:13.