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1Elihu said further:[#tn The use of וַיֹּסֶף (vayyosef) is with the hendiadys construction: “and he added and said,” meaning “and he said again, further.”]
2“Be patient with me a little longer[#tn The verb כָּתַּר (kattar) is the Piel imperative; in Hebrew the word means “to surround” and is related to the noun for crown. But in Syriac it means “to wait.” This section of the book of Job will have a few Aramaic words.]
and I will instruct you,
for I still have words to speak on God’s behalf.
3With my knowledge I will speak comprehensively,[#tn Heb “I will carry my knowledge to-from afar.” The expression means that he will give a wide range to knowledge, that he will speak comprehensively.]
and to my Creator I will ascribe righteousness.
4For in truth, my words are not false;
it is one complete in knowledge
who is with you.
5Indeed, God is mighty; and he does not despise people,[#tn The object “people” is not in the Hebrew text but is implied.]
he is mighty, and firm in his intent.
6He does not allow the wicked to live,[#tn Or “he does not keep the wicked alive.”]
but he gives justice to the poor.
7He does not take his eyes off the righteous;[#tc Many commentators accept the change of “his eyes” to “his right” (reading דִּינוֹ [dino] for עֵינָיו [’enayv]). There is no compelling reason for the change; it makes the line commonplace.]
but with kings on the throne
he seats the righteous and exalts them forever.
8But if they are bound in chains,[#tn Dhorme thinks that the verse is still talking about kings, who may be in captivity. But this diverts attention from Elihu’s emphasis on the righteous.]
and held captive by the cords of affliction,
9then he reveals to them what they have done,[#tn The verb נָגַד (nagad) means “to declare; to tell.” Here it is clear that God is making known the sins that caused the enslavement or captivity, so “reveal” makes a good interpretive translation.; #tn Heb “their work.”]
and their transgressions,
that they were behaving proudly.
10And he reveals this for correction,[#tn The idiom once again is “he uncovers their ear.”; #tn The revelation is in the preceding verse, and so a pronoun must be added to make the reference clear.]
and says that they must turn from evil.
11If they obey and serve him,
they live out their days in prosperity
and their years in pleasantness.
12But if they refuse to listen,
they pass over the river of death,
and expire without knowledge.
13The godless at heart nourish anger,[#tn The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.; #tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.]
they do not cry out even when he binds them.
14They die in their youth,[#tn The text expresses this with “their soul dies.”]
and their life ends among the male cultic prostitutes.
15He delivers the afflicted by their afflictions,[#tn The preposition בּ (bet) in these two lines is not location but instrument, not “in” but “by means of.” The affliction and the oppression serve as a warning for sin, and therefore a means of salvation.; #tn Heb “his.”]
he reveals himself to them by their suffering.
16And surely, he drew you from the mouth of distress,[#tn The Hebrew verb means “to entice; to lure; to allure; to seduce,” but these have negative connotations. The English “to persuade; to draw” might work better. The verb is the Hiphil perfect of סוּת (sut). But the nuance of the verb is difficult. It can be equivalent to an English present expressing what God is doing (Peake). But the subject is contested as well. Since the verb usually has an evil connotation, there have been attempts to make the “plaza” the subject – “the wide place has led you astray” (Ewald).]
to a wide place, unrestricted,
and to the comfort of your table
filled with rich food.
17But now you are preoccupied with the judgment due the wicked,
judgment and justice take hold of you.
18Be careful that no one entices you with riches;[#tn The first expression is idiomatic: the text says, “because wrath lest it entice you” – thus, beware.]
do not let a large bribe turn you aside.
19Would your wealth sustain you,[#tn The form in the MT is “your cry (for help).” See J. E. Hartley (Job [NICOT], 472-73) and E. Dhorme (Job, 547-48) on the difficulties.]
so that you would not be in distress,
even all your mighty efforts?
20Do not long for the cover of night
to drag people away from their homes.
21Take heed, do not turn to evil,
for because of this you have been tested by affliction.
22Indeed, God is exalted in his power;
who is a teacher like him?
23Who has prescribed his ways for him?
Or said to him, ‘You have done what is wicked’?
24Remember to extol his work,[#tn The expression is “that you extol,” serving as an object of the verb.]
which people have praised in song.
25All humanity has seen it;
people gaze on it from afar.
26“Yes, God is great – beyond our knowledge![#tn The last part has the verbal construction, “and we do not know.” This clause is to be used adverbially: “beyond our understanding.”]
The number of his years is unsearchable.
27He draws up drops of water;
they distill the rain into its mist,
28which the clouds pour down
and shower on humankind abundantly.
29Who can understand the spreading of the clouds,
the thunderings of his pavilion?
30See how he scattered his lightning about him;[#tn The word actually means “to spread,” but with lightning as the object, “to scatter” appears to fit the context better.; #tn The word is “light,” but taken to mean “lightning.” Theodotion had “mist” here, and so most commentators follow that because it is more appropriate to the verb and the context.]
he has covered the depths of the sea.
31It is by these that he judges the nations[#tn The verb is יָדִין (yadin, “he judges”). Houbigant proposedיָזוּן (yazun, “he nourishes”). This has found wide acceptance among commentators (cf. NAB). G. R. Driver retained the MT but gave a meaning “enriches” to the verb (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 88ff.).]
and supplies food in abundance.
32With his hands he covers the lightning,[#tn R. Gordis (Job, 422) prefers to link this word with the later Hebrew word for “arch,” not “hands.”; #tn Because the image might mean that God grabs the lightning and hurls it like a javelin (cf. NLT), some commentators want to change “covers” to other verbs. Dhorme has “lifts” (נִשָּׂא [nissa’] for כִּסָּה [kissah]). This fit the idea of God directing the lightning bolts.]
and directs it against its target.
33His thunder announces the coming storm,[#tn Peake knew of over thirty interpretations for this verse. The MT literally says, “He declares his purpose [or his shout] concerning it; cattle also concerning what rises.” Dhorme has it: “The flock which sniffs the coming storm has warned the shepherd.” Kissane: “The thunder declares concerning him, as he excites wrath against iniquity.” Gordis translates it: “His thunderclap proclaims his presence, and the storm his mighty wrath.” Many more could be added to the list.]
the cattle also, concerning the storm’s approach.