16. 36. 2. 1 Neither doth he greatly regard 2 arrogance; Therefore doth Job open his mouth in vanity; He 3 multiplieth words without knowledge. 3 6. Elihu's Third Address to Job, Chs. 36, 37 Elihu also proceeded, and said, 4 Suffer me a little, and I will shew thee; For I have yet somewhat to say on 6 God's behalf. 1 m. Or, Thou sayest, He doth not greatly regard arrogance. Thus doth &c. 2 Theod. Sym. Vulg. Eth. transgression. 3 Theod. Sym. Eth. makes heavy. m. Heb. Wait for. m. there are yet words for God. 6 Gr. Sah. Eth. speech is yet in me. cited, "He is not visiting." Even on this reading Elihu is not quite true to facts. In reality the verse belongs after 34: 27, where the reference is to the wicked in general, not to Job in particular, and there the words are true. Neither doth he greatly regard. It is better not to supply "Thou sayest as the margin does. The words are not in the Hebrew. Arrogance. Read with the versions cited above, "transgressions." 16. Therefore. Connects this verse closely with v. 15. Doth Job open his mouth. Job is here spoken of in the third person as in ch. 34. The exhortation to Elihu had reached its climax and logical conclusion in v. 14. Vs. 15, 16 probably belong in ch. 34 after v. 27 and before v. 34. They were probably displaced at that point by the later interpolation of 34: 28-33. (1) God is mighty, but despises none, 36: 1-12 [genuine parts] 1. Elihu also proceeded and said. These words, like 27:1; 29:1; 34: 1; 35: 1 are an editorial addition which interrupt the thought. In estimating the true character of the Elihu discourses they should be disregarded. 2. Suffer me a little. These words connect directly with 35: 14. Having finished the treatment of one phase of his thought with an exhortation, Elihu passes to his third address by a gentle transition. Yet somewhat to say on God's behalf. The margin, "Yet words for God," gives the literal rendering, but the text gives the thought. This statement fits well what follows, and is to be preferred to the reading of the Greek and kindred versions, which would simply mean, "I have more to say." 3. 4. 5. 6. 7. I will fetch my knowledge from afar, And will ascribe righteousness to my Maker. One that is perfect in knowledge is with thee. 8 But giveth to the afflicted their right. 4 He withdraweth not his eyes from the righteous: 1 m. Heb. heart. this line as a part of v. 15. 2 Gr. Sah. place this line after v. 10a. 3 Gr. Sah. read 4 Gr. Sah. read this line just before v. 18. 3. From afar. The context shows that this means "from all God's known works." Elihu will ascribe righteousness to God by a comprehensive survey of God's works. perfect in knowledge. 4. One This is extravagant selfpraise, and, like all such self-praise, is belied by the speaker's utterances. 5. Behold, God is mighty. The words which follow this are in the Hebrew strange and awkward. Scholars have suggested various expedients to relieve the situation. The most satisfactory is that suggested by Dr. Nichols, viz. that "strength be transposed so as to stand immediately after "mighty," and that by dropping two letters from "mighty" in the second line we obtain the word "pure." The verse then reads: "Behold, God is mighty in strength, He despiseth not the pure in heart." 6. He preserveth not the life of the wicked. From this point onward to v. 18 the Greek and Sahidic versions presented a much shorter and better text (see Introduction, p. 20 ff). Elihu's argument becomes much clearer, if we reconstruct the text on the basis of these authorities and eliminate an interpolation still later than the Elihu writer. This first line of v. 6 should come after v. Ioa (see note on v. 10). But giveth to the afflicted their right. The same versions found this line in v. 15; we should probably place it after that verse. For a reconstruction of the Elihu speech from vs. 6-18, see note on v. 18. 7. He withdraweth not his eyes from the righteous. With a slight change the Greek and Sahidic read this as v. 17, where we 1 But with kings upon the throne He setteth them for ever, and they are exalted. And be taken in the cords of affliction; 8. 9. Then he sheweth them their work, IO. II. 12. And their transgressions, that they have behaved themselves proudly. 2 He openeth also their ear to instruction, 3 And commandeth that they return from iniquity. They shall spend their days in prosperity, "But if they hearken not, they shall perish by the 1 Gr. Sah. omit from this point through v. 9. 2 Gr. Sah. read this after v. 5. Gr. Sah. omit Iob, II. 4 m. Or, pleasantness. Gr. Sah. have an entirely different verse here as follows: For they seek not the knowledge of God, and when hastened, they hearken not. Syr. Abaddon. m. Or, weapons. should place it. See note on v. 18. But with kings upon the throne. These words introduce a new subject that of the rule of unjust kings. The line with vs. 8, 9 are lacking in the Greek and Sahidic. They are a part of the interpolation on kings. For a reconstruction of the whole interpolation see note on v. 13. 8. If they be bound in fetters. This refers to the kings. It is a part of the interpolation. See note on v. 13. It probably should follow 34:33, to tell how God does actually punish a king. 9. He sheweth. The verse is part of the same interpolation. For its connection, see note on v. 13. 10. He openeth their ear to instruction. Translate rather, "Through chastening he openeth their ear." The Greek and Sahidic versions read this immediately after v. 5, which it naturally follows. They followed the line by v. 6a, "But he granteth not life to the wicked." This couplet is a part of the Elihu speech. See note on v. 18. And commandeth that they return from iniquity. The versions quoted show that this is a part of the interpolation concerning kings. It followed in its original setting 9b; see note on v. 13. 11. If they hearken. This verse continues the thought of v. 1ob; see note on v. 13. Pleasures. Read with the margin, "pleasantness.' 12. But if they hearken not. This is a part of the inserted 13. And they shall die without knowledge. 1 But they that are godless in heart lay up anger: They cry not for help when he bindeth them. 1 Gr. Sah. omit v. 13. poem on kings, connecting with v. II. See note on v. 13. As noted above, the Greek and Sahidic versions had a different verse here and one which belongs to the Elihu speech. See the reconstruction in note on v. 18. By the sword. The Syriac version reads "Abaddon,” suggesting that we should read "in Sheol instead of "by the sword." (2) A warning against sin, 36: 13-21 [genuine parts] 13. But they that are godless. Translate rather, "For the godless." The verse is omitted by the Greek and Sahidic versions, and forms the conclusion to the inserted poem on kings. If the verses about kings in this chapter and 34: 28-33 were taken from the same poem, the poem might, perhaps, be reconstructed as follows: 36: 7bc. "But kings upon the throne 34:28. 29. Forever he setteth them and they are exalted. When he is quiet, who may condemn? When he hides his face, who can behold him? Whether concerning a nation or a man it is the same; Should not ensnare the people. 30. That the godless man should not reign, 31. 32. 33. But say unto God, I endure, I will not again commit sin. If I have sinned, teach thou me, If I have done wrong, I will not repeat it. Shall he recompense him according to thy wish? Then shouldst thou choose not God? What thou knowest, speak. 36:8. But if they be bound in fetters, And taken in the cords of affliction; 9. Then he showeth them their work And their transgressions, how they have puffed themselves up, Iob. And commandeth that they turn from iniquity. 15. 16. 2 3 And their life perisheth 2 among the 3 unclean. 1 m. Heb. Their soul dieth. See Deut. 23: 17. 4 m. Or, in. Vulg. Targ. Ar. lead thee out. 36: II. 12. 13. 5 8 have led thee away out of distress 2 Targ. like. 5 Vulg. his. m. Or, allured thee. m. Or, like. 3 m. Or, sodomites. 6 m. Or, by adversity. 7 Theod. Syr. 8 m. Heb. out of the mouth of. If they hearken and serve him, They shall finish their days in prosperity, And perish without knowledge. One objection to such a reconstruction of the poem is that the verses from ch. 34 presuppose but one king, while those from ch. 36 think of kings in general. It is possible, however, that a poet might pass to the singular, to vividly illustrate by a definite instance the ways of kings and to exhort an aggrieved subject, and then return again to the general theme, to show how in the end God brings the kings themselves to justice. Such a method would in reality reënforce the exhortation to the aggrieved subject, by helping him to see that "judgment belongeth unto God." Whether these verses ever formed one connected poem must be left an open question, though it seems probable to the writer that they did. "Their soul 14. They die in youth. Read with the margin. perishes in youth." This verse continues the Elihu speech. For its place in the address, see the reconstruction in note on v. 18. Unclean. Margin, "sodomites." The word means consecrated ones and designated in the Semitic world those who were dedicated to the service of social impurity in a temple. 15. He delivereth. The verse continues the thought of v. 14 and is part of the Elihu speech. By his affliction. This gives the meaning. The marginal reading, while possible from the Hebrew, is ruled out by the context. Their ear. Read with the Vulgate, "his ear." In oppression. Read with the margin, "by adversity." Elihu is discoursing on the redemptive power of misfortune and suffering. 16. Led thee away. The Hebrew is accurately represented by |