Hiob 32
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These three men ceased to answer Job - They supposed that it was of no use to attempt to reason any longer with a man who justified himself before God. The truth is, they failed to convince Job of any point, because they argued from false principles; and, as we have seen, Job had the continual advantage of them. There were points on which he might have been successfully assailed; but they did not know them. Elihu, better acquainted both with human nature and the nature of the Divine law, and of God's moral government of the world, steps in, and makes the proper discriminations; acquits Job on the ground of their accusations, but condemns him for his too great self-confidence, and his trusting too much in his external righteousness; and, without duly considering his frailty and imperfections, his incautiously arraigning the providence of God of unkindness in its dealings with him. This was the point on which Job was particularly vulnerable, and which Elihu very properly clears up. Because he was righteous tn his own eyes - The Septuagint, Syriac, Arabic, and Chaldee, all read, "Because he was righteous in Their eyes;" intimating, that they were now convinced that he was a holy man, and that they had charged him foolishly. The reading of these ancient versions is supported by a MS. of the thirteenth century, in Dr. Kennicott's collections; which, instead of בעיניו beeinaiv, in His eyes, has בעיניהם beeineyhem, in Their eyes. This is a reading of considerable importance, but it is not noticed by De Rossi. Symmachus translates nearly in the same way: Δια τον αυτον δικαιον φαινεσθαι επ' αυτων; Because he appeared more righteous than themselves.
Quelle öffnen ↗SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young"). because, &c.--and because they could not prove to him that he was unrighteous.
Quelle öffnen ↗So these three men ceased to answer Job,.... His three friends, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, who came to visit and comfort him under his afflictions; but unawares were led into a controversy with him, occasioned by some rash and impatient expressions of his; which controversy had been carried on between them a considerable time, but now dropped; they grew weary of it, and now rested themselves as men do on a sabbath, as the word signifies; they set themselves down, and made no reply to Job's vindication of himself, not caring to give themselves any further trouble, or labour the point any more and longer, perceiving it was all to no purpose: or "and these three men ceased", &c. the last words of the preceding chapter are, "the words of Job are ended", Job 31:40; and the copulative "and" connects these with them, and shows that these men also had done speaking; so that the dispute was closed between Job and them, and the way was clear for another disputant that might think fit to enter, as Elihu did, after mentioned because he was righteous in his own eyes; some take this to express the state of the question between them, rendering the words, "that he was righteous", &c. (f). The notion his friends had of him was, that he was righteous in his own account, and as he professed to be, and might so seem to others; but was a wicked man, and an hypocrite, as his afflictions showed; this point they had been labouring to prove, but, upon Job's long and clear vindication of his integrity, they ceased to defend it: others suppose the words to be an inference of Job's from their silence: "therefore he was righteous", &c. they making no reply to him, he concluded himself to be quit and clear of the charge they had brought against him; but they…
Quelle öffnen ↗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). Brach'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., Tebrzi in the Hamsa, 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, Ch2 22:5, = ארמים), and it…
Quelle öffnen ↗Usually young men are the disputants and old men the moderators; but here, when old men were the disputants, as a rebuke to them for their unbecoming heat, a young man is raised up to be the moderator. Divers of Job's friends were present, that came to visit him and to receive instruction. Now here we have, I. The reason why his three friends were now silent. They ceased to answer him, and let him have his saying, because he was righteous in his own eyes. This was the reason they gave why they said no more, because it was to no purpose to argue with a man that was so opinionative, Job 32:1. Those that are self-conceited are indeed hard to be wrought upon; there is more hope of a fool (a fool of God's making) than of those who are fools of their own making, Pro 26:12. But they did not judge fairly concerning Job: he was really righteous before God, and not righteous in his own eyes only; so that it was only to save their own credit that they made this the reason of their silence, as peevish disputants commonly do when they find themselves run a-ground and are not willing to own themselves unable to make their part good. II. The reasons why Elihu, the fourth, now spoke. His name Elihu signifies My God is he. They had all tried in vain to convince Job, but my God is he that can and will do it, and did it at last: he only can open the understanding. He is said to be a Buzite, from Buz, Nahor's second son (Gen 22:21), and of the kindred of Ram, that is, Aram (so some), whence the Syrians or Aramites descended and were denominated, Gen 22:21. Of the kindred of Abram; so the Chaldee-paraphrase, supposing him to be first called Ram - high, then Abram - a high father, and lastly Abraham - the high father of a multitude. Elihu was not so well known as the rest, and therefore is m…
Quelle öffnen ↗32:1–37:24 Having completed three cycles of speeches between Job and his three friends, we now hear from a new voice. Elihu has not been previously introduced, but he is a young man who has listened to everything the others have said. 32:1 Job’s three friends (see 2:11) failed to comfort him (6:14-30; 13:4; 16:2; 19:21; 42:10).
Quelle öffnen ↗Ursprache
Die hebräischen und griechischen Wörter hinter dieser Stelle, mit Strong-Nummern — von openscriptures (CC BY-SA).
שָׁלוֹשׁ (shâlôwsh, H7969) — three; occasionally (ordinal) third, or (multiple) thrice אֱנוֹשׁ (ʼĕnôwsh, H582) — a man in general (singly or collectively) שָׁבַת (shâbath, H7673) — to repose, i.e. desist from exertion; used in many implied relations (causative,… עָנָה (ʻânâh, H6030) — properly, to eye or (generally) to heed, i.e. pay attention; by implication, to respond;… אִיּוֹב (ʼÎyôwb, H347) — Ijob, the patriarch famous for his patience צַדִּיק (tsaddîyq, H6662) — just עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)
Quelle öffnen ↗חָרָה (chârâh, H2734) — to glow or grow warm; figuratively (usually) to blaze up, of anger, zeal, jealousy אַף (ʼaph, H639) — properly, the nose or nostril; hence, the face, and occasionally a person; also (from the… אֱלִיהוּ (ʼĔlîyhûw, H453) — Elihu, the name of one of Job's friends, and of three Israelites בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… בָּרַכְאֵל (Bârakʼêl, H1292) — Barakel, the father of one of Job's friends בּוּזִי (Bûwzîy, H940) — a Buzite or descendant of Buz מִשְׁפָּחָה (mishpâchâh, H4940) — a family, i.e. circle of relatives; figuratively, a class (of persons), a species (of… רָם (Râm, H7410) — Ram, the name of an Arabian and of an Israelite אִיּוֹב (ʼÎyôwb, H347) — Ijob, the patriarch famous for his patience צָדַק (tsâdaq, H6663) — to be (causatively, make) right (in a moral or forensic sense) נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in… אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with…
Quelle öffnen ↗שָׁלוֹשׁ (shâlôwsh, H7969) — three; occasionally (ordinal) third, or (multiple) thrice רֵעַ (rêaʻ, H7453) — an associate (more or less close) אַף (ʼaph, H639) — properly, the nose or nostril; hence, the face, and occasionally a person; also (from the… חָרָה (chârâh, H2734) — to glow or grow warm; figuratively (usually) to blaze up, of anger, zeal, jealousy מָצָא (mâtsâʼ, H4672) — properly, to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or… מַעֲנֶה (maʻăneh, H4617) — a reply (favorable or contradictory) רָשַׁע (râshaʻ, H7561) — to be (causatively, do or declare) wrong; by implication, to disturb, violate אִיּוֹב (ʼÎyôwb, H347) — Ijob, the patriarch famous for his patience
Quelle öffnen ↗אֱלִיהוּ (ʼĔlîyhûw, H453) — Elihu, the name of one of Job's friends, and of three Israelites חָכָה (châkâh, H2442) — properly, to adhere to; hence, to await אִיּוֹב (ʼÎyôwb, H347) — Ijob, the patriarch famous for his patience דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause זָקֵן (zâqên, H2205) — old יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to…
Quelle öffnen ↗אֱלִיהוּ (ʼĔlîyhûw, H453) — Elihu, the name of one of Job's friends, and of three Israelites רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… מַעֲנֶה (maʻăneh, H4617) — a reply (favorable or contradictory) פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… שָׁלוֹשׁ (shâlôwsh, H7969) — three; occasionally (ordinal) third, or (multiple) thrice אֱנוֹשׁ (ʼĕnôwsh, H582) — a man in general (singly or collectively) אַף (ʼaph, H639) — properly, the nose or nostril; hence, the face, and occasionally a person; also (from the… חָרָה (chârâh, H2734) — to glow or grow warm; figuratively (usually) to blaze up, of anger, zeal, jealousy
Quelle öffnen ↗אֱלִיהוּ (ʼĔlîyhûw, H453) — Elihu, the name of one of Job's friends, and of three Israelites בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… בָּרַכְאֵל (Bârakʼêl, H1292) — Barakel, the father of one of Job's friends בּוּזִי (Bûwzîy, H940) — a Buzite or descendant of Buz עָנָה (ʻânâh, H6030) — properly, to eye or (generally) to heed, i.e. pay attention; by implication, to respond;… אָמַר (ʼâmar, H559) — to say (used with great latitude) צָעִיר (tsâʻîyr, H6810) — little; (in number) few; (in age) young, (in value) ignoble יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… יָשִׁישׁ (yâshîysh, H3453) — an old man זָחַל (zâchal, H2119) — to crawl; by implication, to fear יָרֵא (yârêʼ, H3372) — to fear; morally, to revere; caus. to frighten חָוָה (châvâh, H2331) — properly, to live; by implication (intensively) to declare or show דֵּעַ (dêaʻ, H1843) — knowledge
Quelle öffnen ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… רֹב (rôb, H7230) — abundance (in any respect) שָׁנֶה (shâneh, H8141) — a year (as a revolution of time) יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,… חׇכְמָה (chokmâh, H2451) — wisdom (in a good sense)
Quelle öffnen ↗אָכֵן (ʼâkên, H403) — firmly; figuratively, surely; also (advers.) but רוּחַ (rûwach, H7307) — wind; by resemblance breath, i.e. a sensible (or even violent) exhalation; figuratively,… אֱנוֹשׁ (ʼĕnôwsh, H582) — a man in general (singly or collectively) נְשָׁמָה (nᵉshâmâh, H5397) — a puff, i.e. wind, angry or vital breath, divine inspiration, intellect. or (concretely)… שַׁדַּי (Shadday, H7706) — the Almighty בִּין (bîyn, H995) — to separate mentally (or distinguish), i.e.(generally) understand
Quelle öffnen ↗רַב (rab, H7227) — abundant (in quantity, size, age, number, rank, quality) חָכַם (châkam, H2449) — to be wise (in mind, word or act) זָקֵן (zâqên, H2205) — old בִּין (bîyn, H995) — to separate mentally (or distinguish), i.e.(generally) understand מִשְׁפָּט (mishpâṭ, H4941) — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a…
Quelle öffnen ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) שָׁמַע (shâmaʻ, H8085) — to hear intelligently (often with implication of attention, obedience, etc.; causatively,… חָוָה (châvâh, H2331) — properly, to live; by implication (intensively) to declare or show דֵּעַ (dêaʻ, H1843) — knowledge
Quelle öffnen ↗יָחַל (yâchal, H3176) — to wait; by implication, to be patient, hope דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause אָזַן (ʼâzan, H238) — to broaden out the ear (with the hand), i.e. (by implication) to listen תָּבוּן (tâbûwn, H8394) — intelligence; by implication, an argument; by extension, caprice חָקַר (châqar, H2713) — properly, to penetrate; hence, to examine intimately מִלָּה (millâh, H4405) — a word; collectively, a discourse; figuratively, a topic
Quelle öffnen ↗בִּין (bîyn, H995) — to separate mentally (or distinguish), i.e.(generally) understand יָכַח (yâkach, H3198) — to be right (i.e. correct); reciprocal, to argue; causatively, to decide, justify or… אִיּוֹב (ʼÎyôwb, H347) — Ijob, the patriarch famous for his patience עָנָה (ʻânâh, H6030) — properly, to eye or (generally) to heed, i.e. pay attention; by implication, to respond;… אֵמֶר (ʼêmer, H561) — something said
Quelle öffnen ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) מָצָא (mâtsâʼ, H4672) — properly, to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or… חׇכְמָה (chokmâh, H2451) — wisdom (in a good sense) אֵל (ʼêl, H410) — strength; as adjective, mighty; especially the Almighty (but used also of any deity) נָדַף (nâdaph, H5086) — to shove asunder, i.e. disperse אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term…
Quelle öffnen ↗עָרַךְ (ʻârak, H6186) — to set in a row, i.e. arrange, put in order (in a very wide variety of applications) מִלָּה (millâh, H4405) — a word; collectively, a discourse; figuratively, a topic שׁוּב (shûwb, H7725) — to turn back (hence, away) transitively or intransitively, literally or figuratively (not… אֵמֶר (ʼêmer, H561) — something said
Quelle öffnen ↗Querverweise
Andere Stellen, die die Gemeinschaft am häufigsten mit dieser verbindet. Zum Lesen antippen.
»Rein bin ich, ohne Vergehen, unbefleckt und ohne Schuld!
da du doch weißt, daß ich unschuldig bin und mich niemand aus deiner Hand erretten kann?
Siehe, er soll mich töten; ich habe keine Hoffnung; nur will ich meine Wege ihm ins Angesicht verteidigen.
Ich spreche zu Gott: Verdamme mich nicht! Tue mir kund, weshalb du mich befehdest.
Da würde der Redliche bei ihm Recht finden, und ich würde auf ewig frei ausgehen von meinem Richter.
Kehret um, tut nicht Unrecht! Ja, kehret um! noch bin ich im Recht!