Text -- Job 34:1-29 (NET)

Elihu’s Second Speech

34:1 Elihu answered: 34:2 “Listen to my words, you wise men; hear me, you learned men. 34:3 For the ear assesses words as the mouth tastes food. 34:4 Let us evaluate for ourselves what is right; let us come to know among ourselves what is good. 34:5 For Job says, ‘I am innocent, but God turns away my right. 34:6 Concerning my right, should I lie? My wound is incurable, although I am without transgression.’ 34:7 What man is like Job, who drinks derision like water! 34:8 He goes about in company with evildoers, he goes along with wicked men. 34:9 For he says, ‘It does not profit a man when he makes his delight with God.’

God is Not Unjust

34:10 “Therefore, listen to me, you men of understanding. Far be it from God to do wickedness, from the Almighty to do evil. 34:11 For he repays a person for his work, and according to the conduct of a person, he causes the consequences to find him. 34:12 Indeed, in truth, God does not act wickedly, and the Almighty does not pervert justice. 34:13 Who entrusted to him the earth? And who put him over the whole world? 34:14 If God were to set his heart on it, and gather in his spirit and his breath, 34:15 all flesh would perish together and human beings would return to dust.

God Is Impartial and Omniscient

34:16 “If you have understanding, listen to this, hear what I have to say. 34:17 Do you really think that one who hates justice can govern? And will you declare guilty the supremely righteous One, 34:18 who says to a king, ‘Worthless man’ and to nobles, ‘Wicked men,’ 34:19 who shows no partiality to princes, and does not take note of the rich more than the poor, because all of them are the work of his hands? 34:20 In a moment they die, in the middle of the night, people are shaken and they pass away. The mighty are removed effortlessly. 34:21 For his eyes are on the ways of an individual, he observes all a person’s steps. 34:22 There is no darkness, and no deep darkness, where evildoers can hide themselves. 34:23 For he does not still consider a person, that he should come before God in judgment. 34:24 He shatters the great without inquiry, and sets up others in their place. 34:25 Therefore, he knows their deeds, he overthrows them in the night and they are crushed. 34:26 He strikes them for their wickedness, in a place where people can see, 34:27 because they have turned away from following him, and have not understood any of his ways, 34:28 so that they caused the cry of the poor to come before him, so that he hears the cry of the needy. 34:29 But if God is quiet, who can condemn him? If he hides his face, then who can see him? Yet he is over the individual and the nation alike,

Commentary -- Verse Notes / Footnotes

NET Notes: Job 34:1

¹ sn This speech of Elihu focuses on defending God. It can be divided into these sections: Job is irreligious (2-9), God is just (10-15), God is impartial and omniscient (16-30), Job is foolish to rebel (31-37).

NET Notes: Job 34:2

¹ tn Heb “give ear to me.”

² tn The Hebrew word means “the men who know,” and without a complement it means “to possess knowledge.”

NET Notes: Job 34:3

¹ tn Or “examines; tests; tries; discerns.”

² tn Or “palate”; the Hebrew term refers to the tongue or to the mouth in general.

NET Notes: Job 34:4

¹ sn Elihu means “choose after careful examination.”

² tn The word is מִשְׁפָּט (mishpat) again, with the sense of what is right or just.

NET Notes: Job 34:5

¹ tn Heb “righteous,” but in this context it means to be innocent or in the right.

NET Notes: Job 34:6

¹ tn The verb is the Piel imperfect of כָּזַב (kazav), meaning “to lie.” It could be a question: “Should I lie [against my right?] – when I am innocent. If it is repointed to the Pual, then it can be “I am made to lie,” or “I am deceived.” Taking it as a question makes good sense here, and so emendations are unnecessary.

² tn The Hebrew text has only “my arrow.” Some commentators emend that word slightly to get “my wound.” But the idea could be derived from “arrows” as well, the wounds caused by the arrows. The arrows are symbolic of God’s affliction.

³ tn Heb “without transgression”; but this is parallel to the first part where the claim is innocence.

NET Notes: Job 34:7

¹ tn Heb “he drinks,” but coming after the question this clause may be subordinated.

² tn The scorn or derision mentioned here is not against Job, but against God. Job scorns God so much, he must love it. So to reflect this idea, Gordis has translated it “blasphemy” (cf. NAB).

NET Notes: Job 34:8

¹ tn The perfect verb with the vav (ו) consecutive carries the sequence forward from the last description.

² tn The word חֶבְרַה (khevrah, “company”) is a hapax legomenon. But its meaning is clear enough from the connections to related words and this context as well.

³ tn The infinitive construct with the ל (lamed) preposition may continue the clause with the finite verb (see GKC 351 §114.p).

⁴ tn Heb “men of wickedness”; the genitive is attributive (= “wicked men”).

NET Notes: Job 34:9

¹ tn Gordis, however, takes this expression in the sense of “being in favor with God.”

NET Notes: Job 34:10

¹ tn Heb “men of heart.” The “heart” is used for the capacity to understand and make the proper choice. It is often translated “mind.”

² tn For this construction, see Job 27:5.

NET Notes: Job 34:11

¹ tn Heb “for the work of man, he [= God] repays him.”

² tn Heb “he causes it to find him.” The text means that God will cause a man to find (or receive) the consequences of his actions.

NET Notes: Job 34:13

¹ tn The verb פָּקַד (paqad) means “to visit; to appoint; to number.” Here it means “to entrust” for care and governing. The implication would be that there would be someone higher than God – which is what Elihu is repudiating by the rhetorical question. No one entrusted God with this.

² tn The preposition is implied from the first half of the verse.

NET Notes: Job 34:14

¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

² tc This is the reading following the Qere. The Kethib and the Syriac and the LXX suggest a reading יָשִׂים (yasim, “if he [God] recalls”). But this would require leaving out “his heart,” and would also require redividing the verse to make “his spirit” the object. It makes better parallelism, but may require too many changes.

NET Notes: Job 34:16

¹ tn The phrase “you have” is not in the Hebrew text, but is implied.

² tn Heb “the sound of my words.”

NET Notes: Job 34:17

¹ tn The force of הַאַף (ha’af) is “Is it truly the case?” The point is being made that if Job were right God could not be judging the world.

² tn The verb חָבַשׁ (khavash) has the basic idea of “to bind,” as in binding on the yoke, and then in the sense of subduing people under authority (cf. Assyrian absanu). The imperfect verb here is best expressed with the potential nuance.

³ tn The two words could be taken separately, but they seem to form a fine nominal hendiadys, because the issue is God’s justice. So the word for power becomes the modifier.

NET Notes: Job 34:18

¹ tc Heb “Does one say,” although some smooth it out to say “Is it fit to say?” For the reading “who says,” the form has to be repointed to הַאֹמֵר (ha’omer) meaning, “who is the one saying.” This reading is supported by the LXX, Vulgate, and Syriac. Also it seems to flow better with the following verse. It would be saying that God is over the rulers and can rebuke them. The former view is saying that no one rebukes kings, much less Job rebuking God.

² tn The word בְּלִיָּעַל (bÿliyya’al) means both “worthless” and “wicked.” It is common in proverbial literature, and in later writings it became a description of Satan. It is usually found with “son of.”

NET Notes: Job 34:19

¹ tn The verb means “to give recognition; to take note of” and in this passage with לִפְנֵי (lifne, “before”) it means to show preferential treatment to the rich before the poor. The word for “rich” here is an unusual word, found parallel to “noble” (Isa 32:2). P. Joüon thinks it is a term of social distinction (Bib 18 [1937]: 207-8).

NET Notes: Job 34:20

¹ tn Dhorme transposes “in the middle of the night” with “they pass away” to get a smoother reading. But the MT emphasizes the suddenness by putting both temporal ideas first. E. F. Sutcliffe leaves the order as it stands in the text, but adds a verb “they expire” after “in the middle of the night” (“Notes on Job, textual and exegetical,” Bib 30 [1949]: 79ff.).

² tn R. Gordis (Job, 389) thinks “people” here mean the people who count, the upper class.

³ tn The verb means “to be violently agitated.” There is no problem with the word in this context, but commentators have made suggestions for improving the idea. The proposal that has the most to commend it, if one were inclined to choose a new word, is the change to יִגְוָעוּ (yigva’u, “they expire”; so Ball, Holscher, Fohrer, and others).

⁴ tn Heb “not by hand.” This means without having to use force.

NET Notes: Job 34:21

¹ tn Heb “his”; the referent (a person) has been specified in the translation for clarity.

NET Notes: Job 34:22

¹ tn The construction of this colon uses the Niphal infinitive construct from סָתַר (satar, “to be hidden; to hide”). The resumptive adverb makes this a relative clause in its usage: “where the evildoers can hide themselves.”

NET Notes: Job 34:23

¹ tn Heb “for he does not put upon man yet.” This has been given a wide variety of interpretations, all of which involve a lot of additional thoughts. The word עוֹד (’od, “yet, still”) has been replaced with מוֹעֵד (mo’ed, “an appointed time,” Reiske and Wright), with the ם (mem) having dropped out by haplography. This makes good sense. If the MT is retained, the best interpretation would be that God does not any more consider (from “place upon the heart”) man, that he might appear in judgment.

NET Notes: Job 34:24

¹ tn Heb “[with] no investigation.”

NET Notes: Job 34:25

¹ tn The direct object “them” is implied and has been supplied in the translation for clarity.

² tn The Hebrew term “night” is an accusative of time.

NET Notes: Job 34:26

¹ tn Heb “under wicked men,” or “under wickednesses.” J. C. Greenfield shows that the preposition can mean “among” as well (“Prepositions B Tachat in Jes 57:5,” ZAW 32 [1961]: 227). That would allow “among wicked men.” It could also be “instead of” or even “in return for [their wickedness]” which is what the RSV does.

² tn The text simply uses רֹאִים (ro’im): “[in the place where there are] seers,” i.e., spectators.

NET Notes: Job 34:27

¹ tn The verb הִשְׂכִּילוּ (hiskilu) means “to be prudent; to be wise.” From this is derived the idea of “be wise in understanding God’s will,” and “be successful because of prudence” – i.e., successful with God.

NET Notes: Job 34:28

¹ tn The verse begins with the infinitive construct of בּוֹא (bo’, “go”), showing the result of their impious actions.

² tn The verb here is an imperfect; the clause is circumstantial to the preceding clause, showing either the result, or the concomitant action.

NET Notes: Job 34:29

¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

² tn The verb in this position is somewhat difficult, although it does make good sense in the sentence – it is just not what the parallelism would suggest. So several emendations have been put forward, for which see the commentaries.

³ tn The line simply reads “and over a nation and over a man together.” But it must be the qualification for the points being made in the previous lines, namely, that even if God hides himself so no one can see, yet he is still watching over them all (see H. H. Rowley, Job [NCBC], 222).

⁴ tn The word translated “alike” (Heb “together”) has bothered some interpreters. In the reading taken here it is acceptable. But others have emended it to gain a verb, such as “he visits” (Beer), “he watches over” (Duhm), “he is compassionate” (Kissane), etc. But it is sufficient to say “he is over.”