Job 32:1 | KD | STEP | - So these three men ceased to answer Job, because he was righteous in his own eyes. And the wrath of Elihu, the son of Barachel the Buzite, of the family of Ram, was kindled: against Job was his wrath kindled, because he justified himself at the expense of God. And against his three friends was his wrath kindled, because they found no answer, and condemned Job. The name of the speaker is אליהוּא (with Mahpach ), son of בּרכאל (with Munach ) the buwziy (with Zarka ). The name Elihu signifies “my God is He,” and occurs also as an Israelitish name, although it is not specifically Israelitish, like Elijah (my God is Jehovah). Bârach'el (for which the mode of writing בּרכאל with Dag. implic. is also found) signifies “may God bless!” (Olsh. §277, S. 618); for proper names, as the Arabian grammarians observe, can be formed both into the form of assertory clauses ( ichbâr ), and also into the form of modal ( inshâ ); the name ברכאל is in this respect distinguished from the specifically Israelitish name בּרכיה (Jehovah blesseth). The accompanying national name defines the scene; for on the one side בּוּז and עוּץ, according to , are the sons of Nahor, Abraham’s brother, who removed with him (though not at the same time) from Ur Casdim to Haran, therefore by family Aramaeans; on the other side, בּוּז, , appears as an Arab race, belonging to the קצוּצי פאה (comp. ; ), i.e., to the Arabs proper, who cut the hair of their heads short all round (περιτρόχαλα, Herodotus iii. 8), because wearing it long was accounted as disgraceful (vid., Tebrâzi in the Hamâsa , p. 459, l. 10ff.). Within the Buzite race, Elihu sprang from the family of רם. Since רם is the name of the family, not the race, it cannot be equivalent to ארם (like רמּים, , = ארמים), and it is therefore useless to derive the Aramaic colouring of Elihu’s speeches from design on the part of the poet. But by making him a Buzite, he certainly appears to make him an Aramaean Arab, as Aristeas in Euseb. praep . ix. 25 calls him Ἐλιοῦν τὸν Βαραξηιὴλ τὸν Ζωβίτην (from ארם צובה). It is remarkable that Elihu’s origin is given so exactly, while the three are described only according to their country, without any statement of father or family. It would indeed be possible, as Lightfoot and Rosenm. suppose, for the poet to conceal his own name in that of Elihu, or to make allusion to it; but an instance of this later custom of Oriental poets is found nowhere else in Old Testament literature. The three friends are silenced, because all their attempts to move Job to a penitent confession that his affliction is the punishment of his sins, have rebounded against this fact, that he was righteous in his own eyes, i.e., that he imagined himself righteous; and because they now (שׁבת of persons, in distinction from חדל, has the secondary notion of involuntariness) know of nothing more to say. Then Elihu’s indignation breaks forth in two directions. First, concerning Job, that he justified himself מאלהים, i.e., not a Deo (so that He would be obliged to account him righteous, as ), but prae Deo. Elihu rightly does not find it censurable in Job, that as a more commonly self-righteous man he in general does not consider himself a sinner, which the three insinuate of him ( ; ), but that, declaring himself to be righteous, he brings upon God the appearance of injustice, or, as Jehovah also says further on, , that he condemns God in order that he may be able to maintain his own righteousness. Secondly, concerning the three, that they have found no answer by which they might have been able to disarm Job in his maintenance of his own righteousness at the expense of the divine justice, and that in consequence of this they have condemned Job. Hahn translates: so that they should have represented Job as guilty; but that they have not succeeded in stamping the servant of God as a רשׁע, would wrongly excite Elihu’s displeasure. And Ewald translates: and that they had nevertheless condemned him (§345, a ); but even this was not the real main defect of their opposition. The fut. consec. describes the condemnation as the result of their inability to hit upon the right answer; it was a miserable expedient to which they had recourse. According to the Jewish view, ויּרשׁיעוּ את־איּוב is one of the eighteen תקוני סופרים ( correctiones scribarum ), since it should be וירשׁיעו את־האלהים. But it is not the friends who have been guilty of this sin of הרשׁיע against God, but Job, , to whom Elihu opposes the sentence אל לא־ירשׁיע, Job 34:12. Our judgment of another such tiqqûn , , was more favourable. That Elihu, notwithstanding the inward conviction to the contrary by which he is followed during the course of the controversial dialogue, now speaks for the first time, is explained by what follows.

‏ Job 32:1

Job 32:1-3 1-3 So these three men ceased to answer Job, because he was righteous in his own eyes. And the wrath of Elihu, the son of Barachel the Buzite, of the family of Ram, was kindled: against Job was his wrath kindled, because he justified himself at the expense of God. And against his three friends was his wrath kindled, because they found no answer, and condemned Job.

The name of the speaker is אליהוּא (with Mahpach), son of בּרכאל (with Munach) the buwziy (with Zarka). The name Elihu signifies “my God is He,” and occurs also as an Israelitish name, although it is not specifically Israelitish, like Elijah (my God is Jehovah). Bârach'el (for which the mode of writing בּרכאל with Dag. implic. is also found) signifies “may God bless!” (Olsh. §277, S. 618); for proper names, as the Arabian grammarians observe, can be formed both into the form of assertory clauses (ichbâr), and also into the form of modal (inshâ); the name ברכאל is in this respect distinguished from the specifically Israelitish name בּרכיה (Jehovah blesseth). The accompanying national name defines the scene; for on the one side בּוּז and עוּץ, according to Gen 22:21, are the sons of Nahor, Abraham’s brother, who removed with him (though not at the same time) from Ur Casdim to Haran, therefore by family Aramaeans; on the other side, בּוּז, Jer 25:23, appears as an Arab race, belonging to the קצוּצי פאה (comp. Jer 9:25; Jer 49:32), i.e., to the Arabs proper, who cut the hair of their heads short all round (περιτρόχαλα, Herodotus iii. 8), because wearing it long was accounted as disgraceful (vid., Tebrâzi in the Hamâsa, p. 459, l. 10ff.). Within the Buzite race, Elihu sprang from the family of רם. Since רם is the name of the family, not the race, it cannot be equivalent to ארם (like רמּים, 2Ch 22:5, = ארמים), and it is therefore useless to derive the Aramaic colouring of Elihu’s speeches from design on the part of the poet. But by making him a Buzite, he certainly appears to make him an Aramaean Arab, as Aristeas in Euseb. praep. ix. 25 calls him Ἐλιοῦν τὸν Βαραξηιὴλ τὸν Ζωβίτην (from ארם צובה). It is remarkable that Elihu’s origin is given so exactly, while the three are described only according to their country, without any statement of father or family. It would indeed be possible, as Lightfoot and Rosenm. suppose, for the poet to conceal his own name in that of Elihu, or to make allusion to it; but an instance of this later custom of Oriental poets is found nowhere else in Old Testament literature.

The three friends are silenced, because all their attempts to move Job to a penitent confession that his affliction is the punishment of his sins, have rebounded against this fact, that he was righteous in his own eyes, i.e., that he imagined himself righteous; and because they now (שׁבת of persons, in distinction from חדל, has the secondary notion of involuntariness) know of nothing more to say. Then Elihu’s indignation breaks forth in two directions. First, concerning Job, that he justified himself מאלהים, i.e., not a Deo (so that He would be obliged to account him righteous, as Job 4:17), but prae Deo. Elihu rightly does not find it censurable in Job, that as a more commonly self-righteous man he in general does not consider himself a sinner, which the three insinuate of him (Job 15:14; Job 25:4), but that, declaring himself to be righteous, he brings upon God the appearance of injustice, or, as Jehovah also says further on, Job 40:8, that he condemns God in order that he may be able to maintain his own righteousness. Secondly, concerning the three, that they have found no answer by which they might have been able to disarm Job in his maintenance of his own righteousness at the expense of the divine justice, and that in consequence of this they have condemned Job. Hahn translates: so that they should have represented Job as guilty; but that they have not succeeded in stamping the servant of God as a רשׁע, would wrongly excite Elihu’s displeasure. And Ewald translates: and that they had nevertheless condemned him (§345, a); but even this was not the real main defect of their opposition. The fut. consec. describes the condemnation as the result of their inability to hit upon the right answer; it was a miserable expedient to which they had recourse. According to the Jewish view, ויּרשׁיעוּ את־איּוב is one of the eighteen תקוני סופרים (correctiones scribarum), since it should be וירשׁיעו את־האלהים. But it is not the friends who have been guilty of this sin of הרשׁיע against God, but Job, Job 40:8, to whom Elihu opposes the sentence אל לא־ירשׁיע, Job 34:12. Our judgment of another such tiqqûn, Job 7:20, was more favourable. That Elihu, notwithstanding the inward conviction to the contrary by which he is followed during the course of the controversial dialogue, now speaks for the first time, is explained by what follows.