2 Then the wrath of Elihu the son of Barachel, the Buzite, of the family of Ram, was kindled against Job. His wrath was kindled because he justified himself rather than God.
3 Also his wrath was kindled against his three friends, because they had found no answer, and yet had condemned Job.
4 Now Elihu had waited to speak to Job, because they were older than he.
5 When Elihu saw that there was no answer in the mouth of these three men, his wrath was kindled.
6 Elihu the son of Barachel the Buzite answered, “I am young, and you are very old. Therefore I held back, and didn’t dare show you my opinion.
7 I said, ‘Days should speak, and multitude of years should teach wisdom.’
8 But there is a spirit in man, and the Spirit of the Almighty gives them understanding.
9 It is not the great who are wise, nor the aged who understand justice.
10 Therefore I said, ‘Listen to me; I also will show my opinion.’
11 “Behold, I waited for your words, and I listened for your reasoning, while you searched out what to say.
12 Yes, I gave you my full attention, but there was no one who convinced Job, or who answered his words, among you.
13 Beware lest you say, ‘We have found wisdom. God may refute him, not man;’
14 for he has not directed his words against me; neither will I answer him with your speeches.
15 “They are amazed. They answer no more. They don’t have a word to say.
16 Shall I wait, because they don’t speak, because they stand still, and answer no more?
17 I also will answer my part, and I also will show my opinion.
18 For I am full of words. The spirit within me constrains me.
19 Behold, my breast is as wine which has no vent; like new wineskins it is ready to burst.
20 I will speak, that I may be refreshed. I will open my lips and answer.
21 Please don’t let me respect any man’s person, neither will I give flattering titles to any man.
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
The Talmudgathered c. 200–500JewishTract Baba Bathra · on Job 32:2There were seven prophets who have prophesied to the nations, viz.: Bil'am and his father, Job, Eliphaz the Themanite, Bildad the Shuchite, Zophar the Na'amathite, and Elihu ben Barachel the Buzite. (Hence we see that Job was a Gentile?) And according to your theory, was then Elihu, just mentioned, a Gentile? He was certainly an Israelite, as it is written, "of the family of Ram." And why is he called a prophet of the nations? Because his prophecies were for the nations.
There were seven prophets who have prophesied to the nations, viz.: Bil'am and his father, Job, Eliphaz the Themanite, Bildad the Shuchite, Zophar the Na'amathite, and Elihu ben Barachel the Buzite. (Hence we see that Job was a Gentile?) And according to your theory, was then Elihu, just mentioned, a Gentile? He was certainly an Israelite, as it is written, "of the family of Ram." And why is he called a prophet of the nations? Because his prophecies were for the nations.
The Talmud, Tract Baba Bathra, Baba Bathra 15b; translated by Michael L. Rodkinson (Boston, 1918); the text of the Internet Sacred Text Archive. The edition
The rabbis' discussions of the law and the Scriptures, gathered in Babylonia over three centuries, each saying under the name of the rabbi who said it.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 32:2–8Nor do we easily understand his words, unless we consider them by the help of the subsequent reproof of the Lord. Who is he that involves sentences in unskilful words? … And in like manner Eliu also is reproved for saying right things in a wrong way: because in the very truths which he utters he is puffed up with arrogance. … By not rejecting then his sentiments, but blaming the person who uttered them, He plainly teaches, as it were saying, I know what he says, but I know not the speaker: I approve of whatever is stated in accordance with truth, but I acknowledge not him who is elated by the truths he utters. … Eliu was more wise, as long as he remained silent on account of his age, but that in despising a multitude of years in others, and setting himself above them, he shewed plainly his childish folly. … Because, though length of life does not confer intelligence, yet it gives it much exercise by constant practice. … He would be right in saying this, did he not arrogate to himself this same wisdom above all others.
Nor do we easily understand his words, unless we consider them by the help of the subsequent reproof of the Lord. Who is he that involves sentences in unskilful words? … And in like manner Eliu also is reproved for saying right things in a wrong way: because in the very truths which he utters he is puffed up with arrogance. … By not rejecting then his sentiments, but blaming the person who uttered them, He plainly teaches, as it were saying, I know what he says, but I know not the speaker: I approve of whatever is stated in accordance with truth, but I acknowledge not him who is elated by the truths he utters. … Eliu was more wise, as long as he remained silent on account of his age, but that in despising a multitude of years in others, and setting himself above them, he shewed plainly his childish folly. … Because, though length of life does not confer intelligence, yet it gives it much exercise by constant practice. … He would be right in saying this, did he not arrogate to himself this same wisdom above all others.
Gregory the Great, Morals on the Book of Job, book 23, the preface and on 32:6–8 (he takes God’s question in 38:2, “Who is this who darkens counsel by words without knowledge?”, as said of Elihu); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Maimonides1138–1204JewishThe Guide for the Perplexed · on Job 32:2–9These were the ancient views on Providence; later on a new theory was set forth, namely, that ascribed to Elihu. For this reason he is placed above the others, and described as younger in years but greater in wisdom. He censures Job for his foolishly exalting himself, expressing surprise at such great troubles befalling a good man, and dwelling on the praises of his own deeds. He also tells the three friends that their minds have been weakened by great age. A profound and wonderful discourse then follows. Reflecting on his words we may at first thought be surprised to find that he does not add anything to the words of Eliphaz, Bildad, and Zofar; and that he only repeats their ideas in other terms and more explicitly. … But after due consideration we see clearly the new idea introduced by Elihu, which is the principal object of his speech, an idea which has not been uttered by those who spoke before him.
These were the ancient views on Providence; later on a new theory was set forth, namely, that ascribed to Elihu. For this reason he is placed above the others, and described as younger in years but greater in wisdom. He censures Job for his foolishly exalting himself, expressing surprise at such great troubles befalling a good man, and dwelling on the praises of his own deeds. He also tells the three friends that their minds have been weakened by great age. A profound and wonderful discourse then follows. Reflecting on his words we may at first thought be surprised to find that he does not add anything to the words of Eliphaz, Bildad, and Zofar; and that he only repeats their ideas in other terms and more explicitly. … But after due consideration we see clearly the new idea introduced by Elihu, which is the principal object of his speech, an idea which has not been uttered by those who spoke before him.
Maimonides, The Guide for the Perplexed, part III, chapter 23 (“these” are the views of Job and the three friends); translated by M. Friedländer (second edition, London, 1904; the text of Project Gutenberg). The edition
Rabbi Moses ben Maimon of Córdoba and Cairo, physician and philosopher, whose Guide for the Perplexed reads the Bible's hardest passages with the philosophy of his day.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 32:2–3Elihu spoke because he was angry and thought he had good cause to be so. … (1.) He was angry at Job, because he thought he did not speak so reverently of God as he ought to have done; and that was too true (Job 32:2): He justified himself more than God, that is, took more care and pains to clear himself from the imputation of unrighteousness in being thus afflicted than to clear God from the imputation of unrighteousness in afflicting him, as if he were more concerned for his own honour than for God's … (2.) He was angry at his friends because he thought they had not conducted themselves so charitably towards Job as they ought to have done (Job 32:3): They had found no answer, and yet had condemned Job. … They could not make good the premises, and yet held fast the conclusion. … Elihu, as became a moderator, took part with neither, but was equally displeased with the mistakes and mismanagement of both.
Elihu spoke because he was angry and thought he had good cause to be so. … (1.) He was angry at Job, because he thought he did not speak so reverently of God as he ought to have done; and that was too true (Job 32:2): He justified himself more than God, that is, took more care and pains to clear himself from the imputation of unrighteousness in being thus afflicted than to clear God from the imputation of unrighteousness in afflicting him, as if he were more concerned for his own honour than for God's … (2.) He was angry at his friends because he thought they had not conducted themselves so charitably towards Job as they ought to have done (Job 32:3): They had found no answer, and yet had condemned Job. … They could not make good the premises, and yet held fast the conclusion. … Elihu, as became a moderator, took part with neither, but was equally displeased with the mistakes and mismanagement of both.
Matthew Henry, Commentary on the Whole Bible, on 32:1–5; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 32:8–10He means the same that Job did (Job 12:3, But I have understanding as well as you) when he says (Job 32:8), But there is a spirit in man; only he expresses it a little more modestly, that one man has understanding as well as another, and no man can pretend to have the monopoly of reason or to engross all the trade of it. Had he meant I have revelation as well as you (as some understand it), he must have proved it; but, if he meant only I have reason as well as you, they cannot deny it, for it is every man's honour, and it is no presumption to claim it, nor could they gainsay his inference from it (Job 32:10): Therefore hearken to me. … The aged do not always understand judgment; even they may be mistaken, and therefore must not expect to bring every thought into obedience to them: nay, therefore they must not take it as an affront to be contradicted, but rather take it as a kindness to be instructed, by their juniors
He means the same that Job did (Job 12:3, But I have understanding as well as you) when he says (Job 32:8), But there is a spirit in man; only he expresses it a little more modestly, that one man has understanding as well as another, and no man can pretend to have the monopoly of reason or to engross all the trade of it. Had he meant I have revelation as well as you (as some understand it), he must have proved it; but, if he meant only I have reason as well as you, they cannot deny it, for it is every man's honour, and it is no presumption to claim it, nor could they gainsay his inference from it (Job 32:10): Therefore hearken to me. … The aged do not always understand judgment; even they may be mistaken, and therefore must not expect to bring every thought into obedience to them: nay, therefore they must not take it as an affront to be contradicted, but rather take it as a kindness to be instructed, by their juniors
Matthew Henry, Commentary on the Whole Bible, on 32:6–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Job 32:21neither let me give flattering titles unto men; he does not mean titles of civil honour and respect, which belong to men, and are in common use among men … but he means such titles that do not belong to men, and are unsuitable unto them, and only given them by way of flattery; as to call a man wise and prudent when he is the reverse; or a holy, just, and good man, when he is a very wicked one. … According to Ben Gersom the sense is, that he would not hide a man's name under epithets, but call him by his proper name; he would not do as they had done by Job, who, under covert names, meant him; as when they described a wicked man, and an hypocrite, designed him, but did not say so express words; now Elihu suggests, that, should Job or they appear to him to have acted a wrong part, he should tell them plainly of it, and say, thou art the man.
neither let me give flattering titles unto men; he does not mean titles of civil honour and respect, which belong to men, and are in common use among men … but he means such titles that do not belong to men, and are unsuitable unto them, and only given them by way of flattery; as to call a man wise and prudent when he is the reverse; or a holy, just, and good man, when he is a very wicked one. … According to Ben Gersom the sense is, that he would not hide a man's name under epithets, but call him by his proper name; he would not do as they had done by Job, who, under covert names, meant him; as when they described a wicked man, and an hypocrite, designed him, but did not say so express words; now Elihu suggests, that, should Job or they appear to him to have acted a wrong part, he should tell them plainly of it, and say, thou art the man.
John Gill, An Exposition of the Old and New Testament, on 32:21; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Job 32:19–20My belly is as wine which hath no vent - New wine in a state of effervescence. Like new bottles - Bottles, or rather bags, made of goat-skins. … One of these now lies before me, well tanned, and beautifully ornamented, and capable of holding many gallons. They are used, not only to carry wine and water, but for butter, and also for various dry goods. … When the wine is in a state of fermentation, and the skin has no vent, these bottles or bags are ready to burst; and if they be old, the new wine destroys them, breaks the old stitching, or rends the old skin. … I will open my lips and answer - In the preceding verse Elihu compares himself to a skin-bottle, in which the wine was in a state of fermentation, and the bottle ready to burst for want of vent. He carries on the metaphor in this verse: the bottle must be opened to save it from bursting; I will Open my mouth.
My belly is as wine which hath no vent - New wine in a state of effervescence. Like new bottles - Bottles, or rather bags, made of goat-skins. … One of these now lies before me, well tanned, and beautifully ornamented, and capable of holding many gallons. They are used, not only to carry wine and water, but for butter, and also for various dry goods. … When the wine is in a state of fermentation, and the skin has no vent, these bottles or bags are ready to burst; and if they be old, the new wine destroys them, breaks the old stitching, or rends the old skin. … I will open my lips and answer - In the preceding verse Elihu compares himself to a skin-bottle, in which the wine was in a state of fermentation, and the bottle ready to burst for want of vent. He carries on the metaphor in this verse: the bottle must be opened to save it from bursting; I will Open my mouth.
Adam Clarke, Commentary on the Holy Bible, on 32:19–20; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Job 32:2–13Elihu--meaning "God is Jehovah." In his name and character as messenger between God and Job, he foreshadows Jesus Christ (Job 33:23-26). … the reason for particularity was, probably, that Elihu was less known than the three called "friends" of Job; and that it was right for the poet to mark especially him who was mainly to solve the problem of the book. … Elihu claims inspiration, as a divinely commissioned messenger to Job (Job 33:6, Job 33:23); and that claim is not contradicted in Job 42:4-5. Translate: "But the spirit (which God puts) in man, and the inspiration . . . is that which giveth," &c.; it is not mere "years" which give understanding (Pro 2:6; Joh 20:22). … So Elihu grounds his confutation, not on the maxims of sages, as the friends did, but on his special commission from God (Job 32:8; Job 33:4, Job 33:6).
Elihu--meaning "God is Jehovah." In his name and character as messenger between God and Job, he foreshadows Jesus Christ (Job 33:23-26). … the reason for particularity was, probably, that Elihu was less known than the three called "friends" of Job; and that it was right for the poet to mark especially him who was mainly to solve the problem of the book. … Elihu claims inspiration, as a divinely commissioned messenger to Job (Job 33:6, Job 33:23); and that claim is not contradicted in Job 42:4-5. Translate: "But the spirit (which God puts) in man, and the inspiration . . . is that which giveth," &c.; it is not mere "years" which give understanding (Pro 2:6; Joh 20:22). … So Elihu grounds his confutation, not on the maxims of sages, as the friends did, but on his special commission from God (Job 32:8; Job 33:4, Job 33:6).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 32:2, 32:8 and 32:13; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Job 32
Job 32:2–21, World English Bible
Job 32 in the Bible · Told in the Story: Chapter 20, Elihu
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
The Talmudgathered c. 200–500JewishTract Baba Bathra · on Job 32:2There were seven prophets who have prophesied to the nations, viz.: Bil'am and his father, Job, Eliphaz the Themanite, Bildad the Shuchite, Zophar the Na'amathite, and Elihu ben Barachel the Buzite. (Hence we see that Job was a Gentile?) And according to your theory, was then Elihu, just mentioned, a Gentile? He was certainly an Israelite, as it is written, "of the family of Ram." And why is he called a prophet of the nations? Because his prophecies were for the nations.
The Talmud, Tract Baba Bathra, Baba Bathra 15b; translated by Michael L. Rodkinson (Boston, 1918); the text of the Internet Sacred Text Archive. The edition
The rabbis' discussions of the law and the Scriptures, gathered in Babylonia over three centuries, each saying under the name of the rabbi who said it.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 32:2–8Nor do we easily understand his words, unless we consider them by the help of the subsequent reproof of the Lord. Who is he that involves sentences in unskilful words? … And in like manner Eliu also is reproved for saying right things in a wrong way: because in the very truths which he utters he is puffed up with arrogance. … By not rejecting then his sentiments, but blaming the person who uttered them, He plainly teaches, as it were saying, I know what he says, but I know not the speaker: I approve of whatever is stated in accordance with truth, but I acknowledge not him who is elated by the truths he utters. … Eliu was more wise, as long as he remained silent on account of his age, but that in despising a multitude of years in others, and setting himself above them, he shewed plainly his childish folly. … Because, though length of life does not confer intelligence, yet it gives it much exercise by constant practice. … He would be right in saying this, did he not arrogate to himself this same wisdom above all others.
Gregory the Great, Morals on the Book of Job, book 23, the preface and on 32:6–8 (he takes God’s question in 38:2, “Who is this who darkens counsel by words without knowledge?”, as said of Elihu); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Maimonides1138–1204JewishThe Guide for the Perplexed · on Job 32:2–9These were the ancient views on Providence; later on a new theory was set forth, namely, that ascribed to Elihu. For this reason he is placed above the others, and described as younger in years but greater in wisdom. He censures Job for his foolishly exalting himself, expressing surprise at such great troubles befalling a good man, and dwelling on the praises of his own deeds. He also tells the three friends that their minds have been weakened by great age. A profound and wonderful discourse then follows. Reflecting on his words we may at first thought be surprised to find that he does not add anything to the words of Eliphaz, Bildad, and Zofar; and that he only repeats their ideas in other terms and more explicitly. … But after due consideration we see clearly the new idea introduced by Elihu, which is the principal object of his speech, an idea which has not been uttered by those who spoke before him.
Maimonides, The Guide for the Perplexed, part III, chapter 23 (“these” are the views of Job and the three friends); translated by M. Friedländer (second edition, London, 1904; the text of Project Gutenberg). The edition
Rabbi Moses ben Maimon of Córdoba and Cairo, physician and philosopher, whose Guide for the Perplexed reads the Bible's hardest passages with the philosophy of his day.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 32:2–3Elihu spoke because he was angry and thought he had good cause to be so. … (1.) He was angry at Job, because he thought he did not speak so reverently of God as he ought to have done; and that was too true (Job 32:2): He justified himself more than God, that is, took more care and pains to clear himself from the imputation of unrighteousness in being thus afflicted than to clear God from the imputation of unrighteousness in afflicting him, as if he were more concerned for his own honour than for God's … (2.) He was angry at his friends because he thought they had not conducted themselves so charitably towards Job as they ought to have done (Job 32:3): They had found no answer, and yet had condemned Job. … They could not make good the premises, and yet held fast the conclusion. … Elihu, as became a moderator, took part with neither, but was equally displeased with the mistakes and mismanagement of both.
Matthew Henry, Commentary on the Whole Bible, on 32:1–5; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 32:8–10He means the same that Job did (Job 12:3, But I have understanding as well as you) when he says (Job 32:8), But there is a spirit in man; only he expresses it a little more modestly, that one man has understanding as well as another, and no man can pretend to have the monopoly of reason or to engross all the trade of it. Had he meant I have revelation as well as you (as some understand it), he must have proved it; but, if he meant only I have reason as well as you, they cannot deny it, for it is every man's honour, and it is no presumption to claim it, nor could they gainsay his inference from it (Job 32:10): Therefore hearken to me. … The aged do not always understand judgment; even they may be mistaken, and therefore must not expect to bring every thought into obedience to them: nay, therefore they must not take it as an affront to be contradicted, but rather take it as a kindness to be instructed, by their juniors
Matthew Henry, Commentary on the Whole Bible, on 32:6–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Job 32:21neither let me give flattering titles unto men; he does not mean titles of civil honour and respect, which belong to men, and are in common use among men … but he means such titles that do not belong to men, and are unsuitable unto them, and only given them by way of flattery; as to call a man wise and prudent when he is the reverse; or a holy, just, and good man, when he is a very wicked one. … According to Ben Gersom the sense is, that he would not hide a man's name under epithets, but call him by his proper name; he would not do as they had done by Job, who, under covert names, meant him; as when they described a wicked man, and an hypocrite, designed him, but did not say so express words; now Elihu suggests, that, should Job or they appear to him to have acted a wrong part, he should tell them plainly of it, and say, thou art the man.
John Gill, An Exposition of the Old and New Testament, on 32:21; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Job 32:19–20My belly is as wine which hath no vent - New wine in a state of effervescence. Like new bottles - Bottles, or rather bags, made of goat-skins. … One of these now lies before me, well tanned, and beautifully ornamented, and capable of holding many gallons. They are used, not only to carry wine and water, but for butter, and also for various dry goods. … When the wine is in a state of fermentation, and the skin has no vent, these bottles or bags are ready to burst; and if they be old, the new wine destroys them, breaks the old stitching, or rends the old skin. … I will open my lips and answer - In the preceding verse Elihu compares himself to a skin-bottle, in which the wine was in a state of fermentation, and the bottle ready to burst for want of vent. He carries on the metaphor in this verse: the bottle must be opened to save it from bursting; I will Open my mouth.
Adam Clarke, Commentary on the Holy Bible, on 32:19–20; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Job 32:2–13Elihu--meaning "God is Jehovah." In his name and character as messenger between God and Job, he foreshadows Jesus Christ (Job 33:23-26). … the reason for particularity was, probably, that Elihu was less known than the three called "friends" of Job; and that it was right for the poet to mark especially him who was mainly to solve the problem of the book. … Elihu claims inspiration, as a divinely commissioned messenger to Job (Job 33:6, Job 33:23); and that claim is not contradicted in Job 42:4-5. Translate: "But the spirit (which God puts) in man, and the inspiration . . . is that which giveth," &c.; it is not mere "years" which give understanding (Pro 2:6; Joh 20:22). … So Elihu grounds his confutation, not on the maxims of sages, as the friends did, but on his special commission from God (Job 32:8; Job 33:4, Job 33:6).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 32:2, 32:8 and 32:13; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.