33:1 “But now, O Job, listen to my words,
my tongue in my mouth has spoken. 4
and my lips will utter knowledge sincerely. 6
33:4 The Spirit of God has made me,
and the breath of the Almighty gives me life. 7
33:5 Reply to me, if you can;
set your arguments 8 in order before me
and take your stand!
33:6 Look, I am just like you in relation to God;
I too have been molded 9 from clay.
33:7 Therefore no fear of me should terrify you,
(I heard the sound of the words!):
I am clean 14 and have no iniquity.
he regards me as his enemy!
he watches closely all my paths.’
for God is greater than a human being. 20
33:13 Why do you contend against him,
that he does not answer all a person’s 21 words?
33:14 “For God speaks, the first time in one way,
the second time in another,
though a person does not perceive 22 it.
33:15 In a dream, a night vision,
when deep sleep falls on people
as they sleep in their beds.
and terrifies them with warnings, 24
and to cover a person’s pride. 26
his very life from crossing over 28 the river.
and with the continual strife of his bones, 30
33:20 so that his life loathes food,
and his soul rejects appetizing fare. 31
33:21 His flesh wastes away from sight,
and his bones, which were not seen,
are easily visible. 32
and his life to the messengers of death. 34
33:23 If there is an angel beside him,
one mediator 35 out of a thousand,
to tell a person what constitutes his uprightness; 36
‘Spare 39 him from going down
to the place of corruption,
I have found a ransom for him,’ 40
he returns to the days of his youthful vigor. 42
he sees God’s face 44 with rejoicing,
‘I have sinned and falsified what is right,
but I was not punished according to what I deserved. 49
from going down to the place of corruption,
and my life sees the light!’
33:29 “Indeed, God does all these things,
twice, three times, in his dealings 52 with a person,
33:30 to turn back his life from the place of corruption,
that he may be enlightened with the light of life.
33:31 Pay attention, Job – listen to me;
be silent, and I will speak.
speak, for I want to justify you. 54
33:33 If not, you listen to me;
be silent, and I will teach you wisdom.”
1 tn Heb “give ear,” the Hiphil denominative verb from “ear.”
2 tn Heb “hear all my words.”
3 tn The perfect verbs in this verse should be classified as perfects of resolve: “I have decided to open…speak.”
4 sn H. H. Rowley (Job [NCBC], 210) says, “The self-importance of Elihu is boundless, and he is the master of banality.” He adds that whoever wrote these speeches this way clearly intended to expose the character rather than exalt him.
5 tc This expression is unusual; R. Gordis (Job, 371) says it can be translated, “the purity of my heart [is reflected] in my words,” but that is far-fetched and awkward. So there have been suggestions for emending יֹשֶׁר (yosher, “uprightness”). Kissane’s makes the most sense if a change is desired: “shall reveal” (an Arabic sense of yasher), although Holscher interpreted “shall affirm” (yasher, with a Syriac sense). Dhorme has “my heart will repeat” (יָשׁוּר, yashur), but this is doubtful. If Kissane’s view is taken, it would say, “my heart will reveal my words.” Some commentators would join “and knowledge” to this colon, and read “words of knowledge” – but that requires even more emendations.
6 tn More literally, “and the knowledge of my lips they will speak purely.”
tn The verb תְּחַיֵּנִי (tÿkhayyeni) is the Piel imperfect of the verb “to live.” It can mean “gives me life,” but it can also me “quickens me, enlivens me.”
8 tn The Hebrew text does not contain the term “arguments,” but this verb has been used already for preparing or arranging a defense.
9 tn The verb means “nipped off,” as a potter breaks off a piece of clay when molding a vessel.
10 tc The noun means “my pressure; my burden” in the light of the verb אָכֲף (’akhaf, “to press on; to grip tightly”). In the parallel passages the text used “hand” and “rod” in the hand to terrify. The LXX has “hand” here for this word. But simply changing it to “hand” is ruled out because the verb is masculine.
12 tn Heb “in my ears.”
14 tn The word is a hapax legomenon; hap is from חָפַף (khafaf). It is used in New Hebrew in expressions like “to wash” the head. Cognates in Syriac and Akkadian support the meaning “to wash; to clean.”
16 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
17 tn The Hebrew means “frustrations” or “oppositions.” The RSV has “displeasure,” NIV “faults,” and NRSV “occasions.” Rashi chose the word found in Judg 14:4 – with metathesis – meaning “pretexts” (תֹּאֲנוֹת, to’anot); this is followed by NAB, NASB.
19 tn The meaning of this verb is “this is my answer to you.”
20 tc The LXX has “he that is above men is eternal.” Elihu is saying that God is far above Job’s petty problems.
21 tc The MT has “all his words.” This must refer to “man” in the previous verse. But many wish to change it to “my words,” since it would be summarizing Job’s complaint to God.
22 tn The Syriac and the Vulgate have “and he does not repeat it,” a reading of the text as it is, according to E. Dhorme (Job, 403). But his argument is based on another root with this meaning – a root which does not exist (see L. Dennefeld, RB 48 : 175). The verse is saying that God does speak to man.
24 tc Heb “and seals their bonds.” The form of the present translation, “and terrifies them with warnings,” is derived only by emending the text. Aquila, the Vulgate, Syriac, and Targum Job have “their correction” for “their bond,” which is what the KJV used. But the LXX, Aquila, and the Syriac have “terrifies” for the verb. This involves a change in pointing from יָחְתֹּם (yakhtom) to יְחִתֵּם (yÿkhittem). The LXX has “appearances of fear” instead of “bonds.” The point of the verse seems to be that by terrifying dreams God makes people aware of their ways.
25 tc The MT simply has מַעֲשֶׂה (ma’aseh, “deed”). The LXX has “from his iniquity” which would have been מֵעַוְלָה (me’avlah). The two letters may have dropped out by haplography. The MT is workable, but would have to mean “[evil] deeds.”
26 tc Here too the sense of the MT is difficult to recover. Some translations took it to mean that God hides pride from man. Many commentators changed יְכַסֶּה (yÿkhasseh, “covers”) to יְכַסֵּחַ (yÿkhasseakh, “he cuts away”), or יְכַלֶּה (yÿkhalleh, “he puts an end to”). The various emendations are not all that convincing.
28 tc Here is another difficult line. The verb normally means “to pass through; to pass over,” and so this word would normally mean “from passing through [or over].” The word שֶׁלַח (shelakh) does at times refer to a weapon, but most commentators look for a parallel with “the pit [or corruption].” One suggestion is שְׁאוֹלָה (shÿ’olah, “to Sheol”), proposed by Duhm. Dhorme thought it was שַׁלַח (shalakh) and referred to the passageway to the underworld (see M. Tsevat, VT 4 : 43; and Svi Rin, BZ 7 : 25). See discussion of options in HALOT 1517-18 s.v. IV שֶׁלַח. The idea of crossing the river of death fits the idea of the passage well, although the reading “to perish by the sword” makes sense and was followed by the NIV.
29 tc The MT has the passive form, and so a subject has to be added: “[a man] is chastened.” The LXX has the active form, indicating “[God] chastens,” but the object “a man” has to be added. It is understandable why the LXX thought this was active, within this sequence of verbs; and that is why it is the inferior reading.
30 tc The Kethib “the strife of his bones is continual,” whereas the Qere has “the multitude of his bones are firm.” The former is the better reading in this passage. It indicates that the pain is caused by the ongoing strife.
31 tn Heb “food of desire.” The word “rejects” is not in the Hebrew text, but is supplied in the translation for clarity.
32 tc Heb “are laid bare.” This is the Qere reading; the Kethib means “bare height.” Gordis reverses the word order: “his bones are bare [i.e., crushed] so that they cannot be looked upon.” But the sense of that is not clear.
33 tn Heb “his soul [נֶפֶשׁ, nefesh, “life”] draws near.”
34 tn The MT uses the Hiphil participle, “to those who cause death.” This seems to be a reference to the belief in demons that brought about death, an idea not mentioned in the Bible itself. Thus many proposals have been made for this expression. Hoffmann and Budde divide the word into לְמוֹ מֵתִּים (lÿmo metim) and simply read “to the dead.” Dhorme adds a couple of letters to get לִמְקוֹם מֵתִּים (limqom metim, “to the place [or abode] of the dead”).
35 sn The verse is describing the way God can preserve someone from dying by sending a messenger (translated here as “angel”), who could be human or angelic. This messenger will interpret/mediate God’s will. By “one … out of a thousand” Elihu could have meant either that one of the thousands of messengers at God’s disposal might be sent or that the messenger would be unique (see Eccl 7:28; and cp. Job 9:3).
36 tn This is a smoother reading. The MT has “to tell to a man his uprightness,” to reveal what is right for him. The LXX translated this word “duty”; the choice is adopted by some commentaries. However, that is too far from the text, which indicates that the angel/messenger is to call the person to uprightness.
37 tn This verse seems to continue the protasis begun in the last verse, with the apodosis coming in the next verse.
38 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
39 tc The verb is either taken as an anomalous form of פָּדַע (pada’, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (para’, “to let loose,” so Wright).
41 tc The word רֻטֲפַשׁ (rutafash) is found nowhere else. One suggestion is that it should be יִרְטַב (yirtav, “to become fresh”), connected to רָטַב (ratav, “to be well watered [or moist]”). It is also possible that it was a combination of רָטַב (ratav, “to be well watered”) and טָפַשׁ (tafash, “to grow fat”). But these are all guesses in the commentaries.
42 tn The word describes the period when the man is healthy and vigorous, ripe for what life brings his way.
43 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
44 tn Heb “his face”; the referent (God) has been specified in the translation for clarity.
sn This is usually taken to mean that as a worshiper this individual comes into the presence of the
45 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
46 tc Many commentators think this line is superfluous and so delete it. The RSV changed the verb to “he recounts,” making the idea that the man publishes the news of his victory or salvation (taking “righteousness” as a metonymy of cause).
47 tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 : 275).
48 tn Heb “to men.”
49 tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”
52 tn The phrase “in his dealings” is not in the Hebrew text, but has been supplied in the translation for clarification.
53 tn Heb “if there are words.”
54 tn The infinitive construct serves as the complement or object of “I desire.” It could be rendered “to justify you” or “your justification, “namely, “that you be justified.”