Job 33:8

Elihu Rejects Job’s Plea of Innocence

33:8 “Indeed, you have said in my hearing ¹ 

(I heard the sound of the words!):

Job 35:4

35:4 I ²  will reply to you, ³ 

and to your friends with you.

Job 12:11

12:11 Does not the ear test words,

as ⁴  the tongue ⁵  tastes food? ⁶ 

Job 15:13

15:13 when you turn your rage ⁷  against God

and allow such words to escape ⁸  from your mouth?

Job 26:4

26:4 To whom ⁹  did you utter these words?

And whose spirit has come forth from your mouth? ¹⁰ 

Job 32:14

32:14 Job ¹¹  has not directed ¹²  his words to me,

and so I will not reply to him with your arguments. ¹³ 

Job 33:32

33:32 If you have any words, ¹⁴  reply to me;

speak, for I want to justify you. ¹⁵ 

Job 34:3

34:3 For the ear assesses ¹⁶  words

as the mouth ¹⁷  tastes food.

Job 35:16

35:16 So Job opens his mouth to no purpose; ¹⁸ 

without knowledge he multiplies words.”

Job 32:11

32:11 Look, I waited for you to speak; ¹⁹ 

I listened closely to your wise thoughts, ²⁰ while you were searching for words.

[33:8]  ¹ tn Heb “in my ears.”

[35:4]  ² tn The emphatic pronoun calls attention to Elihu who will answer these questions.

[35:4]  ³ tn The Hebrew text adds, “with words,” but since this is obvious, for stylistic reasons it has not been included in the translation.

[12:11]  ³ tn The ו (vav) introduces the comparison here (see 5:7; 11:12); see GKC 499 §161.a.

[12:11]  ⁴ tn Heb “the palate.”

[12:11]  ⁵ tn The final preposition with its suffix is to be understood as a pleonastic dativus ethicus and not translated (see GKC 439 §135.i).

[15:13]  ⁴ tn The Hebrew is רוּחֶךָ (rukhekha, “your spirit” or “your breath”). But the fact that this is turned “against God,” means that it must be given a derived meaning, or a meaning that is metonymical. It is used in the Bible in the sense of anger – what the spirit vents (see Judg 8:3; Prov 16:32; and Job 4:9 with “blast”).

[15:13]  ⁵ tn The verb is a Hiphil perfect of yasa’, “to go out, proceed, issue forth.”

[26:4]  ⁵ tn The verse begins with the preposition and the interrogative: אֶת־מִי (’et-mi, “with who[se help]?”). Others take it as the accusative particle introducing the indirect object: “for whom did you utter…” (see GKC 371 §117.gg). Both are possible.

[26:4]  ⁶ tn Heb “has gone out from you.”

[32:14]  ⁶ tn Heb “he”; the referent (Job) has been specified in the translation for clarity.

[32:14]  ⁷ tn The verb עַרַךְ (’arakh) means “to arrange in order; to set forth; to direct; to marshal.” It is used in military contexts for setting the battle array; it is used in legal settings for preparing the briefs.

[32:14]  ⁸ tn Heb “your words.”

[33:32]  ⁷ tn Heb “if there are words.”

[33:32]  ⁸ 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.”

[34:3]  ⁸ tn Or “examines; tests; tries; discerns.”

[34:3]  ⁹ tn Or “palate”; the Hebrew term refers to the tongue or to the mouth in general.

[35:16]  ⁹ tn The word הֶבֶל (hevel) means “vanity; futility; to no purpose.”

[32:11]  ¹⁰ tn Heb “for your words.”

[32:11]  ¹¹ tn The word means “understanding.” It refers to the faculty of perception and comprehension; but it also can refer to what that produces, especially when it is in the plural (see Ps 49:4). See R. Gordis, Job, 368. Others translate it “reasonings,” “arguments,” etc.