33:12 Now in this, you are not right – I answer you, 1
for God is greater than a human being. 2
33:13 Why do you contend against him,
that he does not answer all a person’s 3 words?
34:18 who says to a king, 4 ‘Worthless man’ 5
and to nobles, ‘Wicked men,’
34:19 who shows no partiality to princes,
and does not take note of 6 the rich more than the poor,
because all of them are the work of his hands?
1 tn The meaning of this verb is “this is my answer to you.”
2 tc The LXX has “he that is above men is eternal.” Elihu is saying that God is far above Job’s petty problems.
3 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.
4 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.
5 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.”
6 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).
7 tn Grk “O man.”
8 tn Grk “On the contrary, O man, who are you to talk back to God?”
9 sn A quotation from Isa 29:16; 45:9.