Job 34: Elihu to the wise men: he says God does not do wickedness
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What happens?
Elihu calls on the wise men to hear him, and says what he says Job has said: that he is righteous, that God has taken away his right, and that it profits a man nothing to delight in God. Elihu answers that God will not do wickedness or pervert justice, that his eyes are on every man's ways, and that he breaks the mighty in the night. He says men of understanding will say that Job speaks without knowledge, and he wishes Job were tried to the end, because of his answers like those of wicked men. He says Job adds rebellion to his sin.
Who is speaking?
God does not speak in this chapter, so nothing is in gold. Verse 1 is the narrator: "Elihu answered". From verse 2 to the end Elihu speaks, to the wise men and those who have knowledge (verse 2) and to men of understanding (verse 10). From verse 16 the Hebrew "you" is one person, and the text does not name whom he addresses. Inside his speech he repeats what he says Job has said (verses 5 and 6, and verse 9), asks what anyone might say to God (verses 31 and 32), and says what men of understanding will say of Job (verses 34 and 35). Job's words and theirs stay in their own mouths: Elihu reports them. God's own words are printed in gold, and those verses are marked God speaks
1Moreover Elihu answered,
In plain English: Elihu answered and said,
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2“Hear my words, you wise men. Give ear to me, you who have knowledge.
In plain English: "Hear my words, you wise men. Give ear to me, you who have knowledge.
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3For the ear tries words, as the palate tastes food.
In plain English: For the ear tests words, as the palate tastes food.
Good to know: Verse 3 has the same five Hebrew words (ear, words, tests, palate, tastes) as , where Job asks "Doesn't the ear try words, even as the palate tastes its food?". Here Elihu says it to the wise men.
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4Let us choose for us that which is right. Let us know among ourselves what is good.
In plain English: Let us choose for ourselves what is right (or: justice). Let us recognize among ourselves what is good.
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5For Job has said, ‘I am righteous, God has taken away my right.
In plain English: For Job has said, 'I am righteous, and God has taken away my right (or: my justice).
Good to know: The words "taken away my right" in verse 5 are the same two Hebrew words as in , where Job says "As God lives, who has taken away my right".
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6Notwithstanding my right I am considered a liar. My wound is incurable, though I am without disobedience.’
In plain English: Notwithstanding my right I am considered a liar (word by word: against my right, do I lie?). My wound (the Hebrew word is: arrow) is incurable, though I am without transgression.'
The Hebrew words: "Wound" is chets, which the dictionary gives as "properly, a piercer, i.e. an arrow; by implication, a wound; figuratively, (of God) thunderbolt". It is in 42 verses of the Bible, and in Job in and here. The WEB says "arrows" in 6:4 and "wound" here. "Liar" is kazab, which the dictionary gives as "to lie (i.e. deceive), literally or figuratively". It is in 4 verses of Job, and the WEB says "liar" in 2 of them and "lie" in 1.
What changes: Word by word the first half is "against my right, do I lie?". The WEB reads it as a complaint that Job is counted a liar. With the question it reads as Job asking whether he would lie against his own right. The text does not rule between the readings.
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7What man is like Job, who drinks scorn like water,
In plain English: What man is like Job, who drinks mockery (or: scorn) like water,
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8who goes in company with the workers of iniquity, and walks with wicked men?
In plain English: who travels in company with the doers of evil, and walks with people of wickedness?
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9For he has said, ‘It profits a man nothing that he should delight himself with God.’
In plain English: For he has said, 'It profits a man nothing that he is pleased (or: delights himself) with God.'
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10“Therefore listen to me, you men of understanding: far be it from God, that he should do wickedness, from the Almighty, that he should commit iniquity.
In plain English: "Therefore listen to me, you men of understanding (the Hebrew says: of heart): far be it from God that he should do wickedness, from the Almighty that he should do unrighteousness.
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11For the work of a man he will give to him, and cause every man to find according to his ways.
In plain English: For he will repay a person for his work, and cause each man to find according to his way.
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12Yes surely, God will not do wickedly, neither will the Almighty pervert justice.
In plain English: Yes, truly, God will not act wickedly, and the Almighty will not pervert justice.
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13Who put him in charge of the earth? Or who has appointed him over the whole world?
In plain English: Who put him in charge of the earth? Or who has put the whole world on him? (Word by word: who appointed the earth on him, and who set the world, all of it?)
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14If he set his heart on himself, if he gathered to himself his spirit and his breath,
In plain English: If he set his heart on himself (or: on it), and gathered to himself his spirit and his breath,
The Hebrew words: "On himself" is the short word el, which the dictionary gives as "near, with or among; often in general, to". Word by word the verse is "if he set his heart to it (or: to him), he gathers his spirit and his breath to himself".
What changes: The WEB reads that God sets his heart on himself. The text does not say what "it" or "him" is in the first half.
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15all flesh would perish together, and man would turn again to dust.
In plain English: all flesh would perish (the Hebrew word means: expire) together, and man would return to dust.
The Hebrew word: "Perish" is gava, which the dictionary gives as "to breathe out, i.e. (by implication) expire". It is in 8 verses of Job, and the WEB says "die" in 4 of them and "perish" in 2.
Good to know: has the same words for expire, dust and return: "You take away their breath; they die and return to the dust." has dust and return: "you shall return to dust".
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16“If now you have understanding, hear this. Listen to the voice of my words.
In plain English: "If you have understanding, hear this. Give ear to the sound of my words.
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17Should even one who hates justice govern? Will you condemn him who is righteous and mighty,
In plain English: Should even one who hates justice govern? Or will you condemn the righteous one, the mighty one,
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18who says to a king, ‘Vile!’ or to nobles, ‘Wicked!’?
In plain English: who says to a king, 'Worthless!' or to nobles, 'Wicked!'? (Or: Does one say to a king, 'Worthless!', to nobles, 'Wicked!'?)
The Hebrew word: "Vile" (plain line: "Worthless") is beliyaal, which the dictionary gives as "without profit, worthlessness; by extension, destruction, wickedness". It is in 26 verses of the Bible, and in Job only here. The WEB says "vile" here.
What changes: The line starts with a Hebrew question word. The WEB reads it as describing someone who says this to a king. It can also read as a question: does anyone say to a king "Worthless"? The text does not say more.
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19He doesn’t respect the persons of princes, nor respect the rich more than the poor, for they all are the work of his hands.
In plain English: He does not lift up the faces of princes, and he does not regard the rich above the poor, for they are all the work of his hands.
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20In a moment they die, even at midnight. The people are shaken and pass away. The mighty are taken away without a hand.
In plain English: In a moment they die, even at midnight. A people is shaken and they pass away. The mighty are removed without a hand.
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21“For his eyes are on the ways of a man. He sees all his goings.
In plain English: "For his eyes are on the ways of everyone, and he sees all his steps.
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22There is no darkness, nor thick gloom, where the workers of iniquity may hide themselves.
In plain English: There is no darkness and no deep darkness where the doers of wickedness may hide themselves.
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23For he doesn’t need to consider a man further, that he should go before God in judgment.
In plain English: For he does not need to consider a man further (word by word: he does not set on a man again), that he should go to God in judgment.
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24He breaks mighty men in pieces in ways past finding out, and sets others in their place.
In plain English: He breaks mighty ones in pieces without inquiry (or: in ways past finding out), and appoints others in their place.
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25Therefore he takes knowledge of their works. He overturns them in the night, so that they are destroyed.
In plain English: Therefore he knows their deeds. He overthrows them in the night, so that they are crushed.
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26He strikes them as wicked men in the open sight of others;
In plain English: He strikes them as wicked people (or: in place of the wicked), in a place where others see.
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27because they turned away from following him, and wouldn’t pay attention to any of his ways,
In plain English: Because they turned aside from following him, and did not consider any of his ways,
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28so that they caused the cry of the poor to come to him. He heard the cry of the afflicted.
In plain English: so that they caused the cry of the poor to come to him, and he heard the cry of the afflicted.
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29When he gives quietness, who then can condemn? When he hides his face, who then can see him? He is over a nation or a man alike,
In plain English: When he keeps quiet, who then can condemn? When he hides his face, who then can see him? He is over a nation and over a person alike,
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30that the godless man may not reign, that there be no one to ensnare the people.
In plain English: that the godless man may not reign, that the people may not be caught in snares (word by word: from the reigning of a godless person, from the snares of a people).
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31“For has any said to God, ‘I am guilty, but I will not offend any more.
In plain English: "For has anyone said to God, 'I have borne (it) (the WEB says: I am guilty). I will not act corruptly (or: offend) any more.
The Hebrew words: Word by word verses 31 and 32 begin "For to God has anyone said, 'I have borne, I will not act corruptly'". "Borne" is nasa, which the dictionary gives as "to lift, in a great variety of applications, literal and figurative, absolute and relative". The WEB says "guilty". "Act corruptly" is chabal, which the dictionary gives as "to wind tightly (as a rope), i.e. to bind; specifically, by a pledge; figuratively, to pervert, destroy; also to writhe in pain (especially of parturition)". It is in 5 verses of Job, and the WEB says "offend" here.
What changes: The Hebrew does not say what was borne. The WEB reads it as guilt ("I am guilty"). The text does not say more.
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32Teach me that which I don’t see. If I have done iniquity, I will do it no more’?
In plain English: Apart from what I see, you teach me (the WEB says: Teach me that which I don't see). If I have done iniquity, I will not do it again'?
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33Shall his recompense be as you desire, that you refuse it? For you must choose, and not I. Therefore speak what you know.
In plain English: Shall his recompense be as you desire (word by word: shall he repay it from with you?), that you refuse it? For you must choose, and not I. Therefore speak what you know.
Good to know: This verse is short and hard in the Hebrew. Word by word it is "from with you will he repay it, because you have rejected, for you will choose and not I, and what do you know, speak". The WEB reads it as a question about a recompense. The Hebrew does not name what is repaid or rejected.
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34Men of understanding will tell me, yes, every wise man who hears me:
In plain English: Men of understanding will tell me, yes, every wise man who listens to me:
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35‘Job speaks without knowledge. His words are without wisdom.’
In plain English: 'Job speaks without knowledge. His words are without insight (or: wisdom).'
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36I wish that Job were tried to the end, because of his answering like wicked men.
In plain English: I wish that Job were tried to the end (or: for ever), because of his answers like those of wicked men.
The Hebrew word: "I wish" is abeh, which the dictionary gives as "longing". It is in 1 verse of the whole Bible, this one. The WEB says "I wish".
What changes: With "longing" the line can also read "my longing is that Job be tried to the end". "To the end" is netsach, which the dictionary gives, in its usual use, as "continually", so the line can also read "for ever".
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37For he adds rebellion to his sin. He claps his hands among us, and multiplies his words against God.”
In plain English: For he adds rebellion to his sin. He claps (his hands) among us, and multiplies his words against God (word by word: to God)."
The Hebrew word: "Claps" is saphaq, which the dictionary gives as "to clap the hands (in token of compact, derision, grief, indignation, or punishment)". It is in 10 verses of the Bible, and in Job in , and here. The WEB says "clap" in 27:23 and here, and "strikes" in 34:26. The Hebrew has no word for "hands" in this verse.
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