VERSE 1 Then Elihu continued and said (rm;aYOw: aWhylia/ @s,YOw: [waw w/Qal impf.3m.s. yasaph add; "continued" + proper noun Elihu + waw w/Qal impf.3m.s. amar say]),

ANALYSIS: VERSE 1

1. This final and fourth speech is divided into two parts: Part one consists of vv. 5-25 followed by an introduction (vv. 2-4); and Part two in 36:26-37:24.
2. The subject of the first part is the justice of God as applied to humans.
3. In these verses Elihu demonstrates that God is indeed active in the administration of His justice (and righteousness) upon those who honor Him and those who dishonor Him.
4. The second part of Elihu’s speech centers on the sovereign power of God within the natural order.
5. For Elihu omnipotence demands the attribute of justice.
6. In other words omnipotence implies One who is fair and righteous as it is unseemly for one who is all-powerful to be lacking in justice.
7. Divine power exercised in the administration of human affairs along with divine control over creation support the doctrine of infallible divine justice.
8. The implied argument is that when God does something even in the realm of nature it is a manifestation of justice.
9. This verse is a marker supplied by the inspired editor separating this speech from Elihu’s third speech.
10. In contrast to Elihu’s two previous speeches, there are no quotes of Job’s (cf. 33:8-11; 34:5-6; 35:2-3).
11. This speech is a summation of Elihu’s doctrine rather than a refutation of Job.

Introduction (vv. 2-4)

VERSE 2 "Wait for me a little, and I will show you (&'W<x;a]w: ry[ez> yli-rT;K [Pie limper.m.s. kathar surround; bear with; "Wait for" + prep lamedh w/1s.suff. "for me" + noun m.s.abs. ze-er a little + waw w/Piel impf.1s.w/2m.s.suff. chawah make known])

That there is yet more to be said in God's behalf (~yLimi H;Ala/l, dA[ yKi [part ki for + adv or more + prep lamedh w/noun m.s.abs. elohim God + noun f.p.abs. millah word; "to be said"]).

VERSE 3 "I will fetch my knowledge from afar (qAxr'mel. y[ide aF'a [Piel impf.1s. nasha lift up, carry; "fetch" + noun m.s.constr.w/1s.suff. de-a knowledge + prep lamedh w/prep min from w/adj.m.s.abs. rachoq far, remote]),

And I will ascribe righteousness to my Maker (qd,c,-!Tea, yli[]pol.w> [waw w/prep lamedh w/Qal part.m.s.constr.w/1s.suff. pa-al do; "to my Maker" + Qal impf.1s. nathan give; "ascribe" + noun m.s.abs. tsedeq righteousness]).

ANALYSIS: VERSES 2-3

1. The speaker politely asks Job to "bear with [him] a little longer" as there is "more to be said on God’s behalf."
2. The verb choice for "wait for" is unusual in that this verb means ‘to surround.’
3. Elihu wants Job’s full attention "a little longer."
4. Elihu is confident he can offer Job more insight that will help him to overcome his bitterness and objectively hear him out.
5. So he enjoins patience on the part of his listener.
6. In v.3 he gives Job a reason to listen to one who is younger in years.
7. Elihu’s wisdom comes "from afar."
8. The source of one’s wisdom is assumed to lend credence to its validity and vitality.
9. Elihu’s wisdom comes "from afar" hinting that it is rare and remote.
10. Elihu’s wisdom comes from God and so it come from heaven where all truth resides (cf. Jam. 3:17 "the wisdom from above").
11. In Elihu’s day that wisdom was transmitted via oral tradition handed down from the fathers in the wisdom schools.
12. But its ultimate source was "from afar" or "from above."
13. Today it is contained in the 66 books of the OT and NT canons of Scripture.
14. The doctrine of verbal plenary inspiration is the doctrine that explains the mechanics of how God has revealed His plan to humanity.
15. The Bible contains all we need for faith and practice in order to make the three adjustments to God.
16. Some key verses on plenary inspiration are: 2Tim. 3:16 and 2Pet. 1:21.
17. Additional disciplines involved in the process of how we came to possess our Bible include: canonization, textual transmission and translations.
18. Job would have picked up on this rather cryptic expression on the integrity of Elihu’s wisdom readily.
19. Elihu claims as in chap. 32 that his words are divinely sanctioned.
20. From this font of wisdom Elihu states in line 2 of v.3 that he will be more than able to "ascribe righteousness to [his] Maker."
21. "Righteousness" (Heb tsedeq) is the key attribute within the divine essence as all other attributes must satisfy it.
22. +R is the watchdog of the divine attributes.
23. Featured in this final speech is Justice and Omnipotence.
24. Job has brought divine justice into question.
25. Divine justice is the logical extension of God’s righteousness.
26. If God were to act unjustly then this brings His righteousness into question.
27. Negative volition regularly discounts divine justice being ignorant of +R.
28. Elihu feels compelled to expound on divine righteousness and justice as Job has spoken out against God’s integrity.
29. The integrity of God is His perfect righteousness and justice.

VERSE 4 "For truly my words are not false (yL'mi rq,v,-al{ ~n"m.a'-yKi [part ki for + conj. amnam truly; from verb aman ‘to uphold’ and ‘to believe’ + neg lo + noun m.s.abs. sheqer false, a lie + noun f.p.constr.w/1s.suff. millah word]);

One who is perfect in knowledge is with you (%M'[i tA[De ~ymiT. [adj.m.s.constr. tamim complete; "perfect" + noun f.p.abs. de-ah knowledge + prep im with w/1s.suff. "with you"]).

ANALYSIS: VERSE 4

1. These words of Elihu regarding his content and his status as a teacher of doctrine have generated much criticism on the part of commentators.
2. He is labeled as arrogant and self-conceited.
3. A close evaluation of his words shows him to be in the same class as other individuals who speak out in regard to the integrity of their message throughout the Bible.
4. He says his words are "not false."
5. Many have said the same thing in so many words regarding their pronouncements.
6. Is it possible for a person to be so clear in understanding of a spiritual subject that they can affirm that their content is free from falsehood?
7. If not, then we are all in trouble.
8. Those who hedge their content and are not self-assured leave their hearers unsure.
9. Bible doctrine is to be taught dogmatically where the content is proven through sound exegesis.
10. In the second line he speaks to his personal integrity with respect to the subject at hand.
11. He is not saying he is perfect as a person but rather that what he knows to be true about the subject in question is "perfect."
12. The knowledge Elihu expounds upon is "perfect" in its expression.
13. His hearers can judge for themselves the correctness of his words.
14. Elihu will not teach anything new or radical but that which all these men had learned over the years.
15. Here he purports to teach objective truth about the divine essence.
16. The boast he makes is non-sinful (cf. Jer. 9:24).
17. The knowledge found in the WOG is beyond rebuttal or contradiction.
18. Men will reject it right and left, but they do so out of the prejudice borne of pride and negative volition.

Justice for the Righteous and the Wicked (vv. 5-15)

VERSE 5 "Behold, God is mighty but [and] does not despise any (sa'm.yI al{w> ryBiK; lae-!h, [interj chen behold + noun m.s.abs. el God + adj.m.s.abs. kabbir mighty + waw w/negl lo + Qal impf.3m.s. ma-as reject, despise]);

He is mighty in strength of understanding (ble x;Ko ryBiK; [adj.m.s.abs. kabbir + noun m.s.constr. koach strength + noun m.s.abs. leb heart, understanding]).

ANALYSIS: VERSE 5

1. This is one of those verses whose meaning is not readily apparent.
2. In context the assertion "God is mighty" suggest that divine omnipotence never overrides divine justice.
3. Because He possesses the attribute of omnipotence He is fully capable of punishing the wicked and vindicating the adjusted.
4. Since no entity can threaten Him, He is not tempted to misuse His power over humans.
5. Hence, the second phrase of v.5a, "and does not despise."
6. Who then does He not despise or reject?
7. The answer is those who are the adjusted or righteous who are powerless.
8. Another way of looking at this phase is: "He does not disregard the rights of."
9. God’s power might suggest that He has no regard for those who can add nothing to who and what He is.
10. Nothing could be further from the truth.
11. The reason He would not violate justice, is stated in line 2 of this verse: "mighty in understanding."
12. His understanding keeps Him from disregarding grace and compassion.
13. God possesses a compassionate justice based on the attribute of love.
14. He is free to exercise grace toward men because of the work of Christ.
15. The work of Christ toward sin on the cross propitiated His righteousness.
16. Otherwise He could not acquit sinners and forgive sinning believers.
17. The mightiness of His "strength of understanding" is the basis on which He maintains the rights of men.
18. These rights are defined in Scripture and are made possible through the cross of Christ.

VERSE 6 "He does not keep the wicked alive ([v'r' hY<x;y>-al [neg lo + Piel impf.3m.s. chayah keep live (piel) + adj.m.s.abs. rasha wicked, criminal]),

But gives justice to the afflicted (!TeyI ~yYInI[] jP;v.miW [waw w/noun m.s.constr. mishpat justice, judgment; here for their rights + adj.m.p.abs. ani afflicted, oppressed + Qal impf.3m.s. nathan give]).

ANALYSIS; VERSE 6

1. Here Elihu presents an overview of the two disparate groupings of humanity, that is, unbelievers and believers.
2. Of the unbeliever, designated corporately as "the wicked," God "does not keep them alive."
3. Employing the figure of speech called litotes (understatement in which an affirmative is expressed by a negative), what is actually meant in the reference to the wicked is: "He slays the wicked."
4. In other words in the life of every unbeliever, God steps in an disconnects the neshmah placing the person under eternal condemnation.
5. The wicked person (unbeliever) whatever his moral life is condemned because of the criminal act of never having believed in Messiah/Christ for salvation.
6. This is the underlying premise of the OT term rashaim.
7. Because men are often involved in nefarious sinful activities we tend to focus on the overt and think of them in these terms.
8. "The afflicted" on the other hand are granted "justice."
9. "Justice" here refers to the basic rights grounded in God’s grace that are available to all who are believers.
10. The least of all believers possess the most important and fundamental right and that is eternal immortality.
11. Like the unbeliever his body will die but God will spare him the second death and grant redemption for the flesh that has returned to dust.
12. That being another act of justice upholding the believer’s core rights.
13. Elihu refers to believers here as "the afflicted."
14. This term can also be translated "the oppressed."
15. Within the context of the angelic conflict this views believers as objects of satanic persecution.
16. Job was a special object of Satan’s malignancy.
17. So this verse is a header for what follows.
18. Dealing with diverse examples within these two broad categories is much more involved.

VERSE 7 "He does not withdraw His eyes from the righteous (wyn"y[e qyDIC;mi [r;g>yI-al{ [neg lo + Qal impf.3m.s. gara clip, diminish, withdraw + prep min from + adj.m.s.abs. tsakiq righteous + noun f. dual const.w/3m.s.suff. ayin eye]);

But with kings on the throne He has seated them forever, and they are exalted (WhB'g>YIw: xc;n<l' ~beyviYOw: aSeKil; ~ykil'm.-ta,w> [waw w/dir.obj. + noun m.p.abs. melek king; "with kings" + prep lamedh w/noun m.s.abs. kisse throne + Hiphil impf.3m.s.w/3m.p.suff. yashab sit; "seated them" + noun netsach perpetuity; "forevcer" + waw w/Qal impf.3m.p. gabah be exalted]).

ANALYSIS: VERSE 7

1. Divine compassion, an application of justice, is here demonstrated in God’s treatment of the righteous.
2. Here is another example of litotes with the meaning in line a of "He never takes His eyes from the righteous."
3. The righteous are special objects of divine scrutiny to preserve their vital interests secured through the grace adjustments.
4. "The righteous" here are all who come to saving faith.
5. Most commentators see a change in subject in line 2 as if the subject of the righteous ends.
6. But this view ignores the fact that the text carries the reference to "the righteous" in line 1 to line 2 in the words "But with kings on the throne He has seated them (i.e., the righteous) forever, and they (the righteous) are exalted."
7. A temporal application of this action of divine justice is the patriarch Joseph exalted by the Pharaoh over Egypt (Gen. 37:39-50).
8. Also see Eccl. 4:14.
9. And there is the case of Daniel in high association with Nebuchadnezzar and later Darius the Mede.
10. Finally there is the story of Esther.
11. On occasion the afflicted righteous person is elevated to such heights as a phase 2 reward for fidelity to God and His ways.

VERSE 8 "And if they are bound in fetters (~yQiZIB; ~yrIWsa]-~aiw> [waw w/part im if + Qal pass.part.m.p.abs. asar tie, bind + prep beth w/noun m.p.abs. zeq chain; cf. Ps. 149:8; Isa. 45:14; Nah. 3:10; "fetters"]),

And are caught in the cords of affliction (ynI[o-yleb.x;B. !Wdk.L'yI [Niphal impf.3m.p. lakad capture, seize + prep beth w/noun m.p.constr. chebel cord, rope + noun m.s.abs. ani affliction]),

VERSE 9 Then He declares to them their work (~l'[\P' ~h,l' dGEY:w: [waw w/Hiphil impf.3m.s. nagadh make known + prep lamedh w/3m.p.suff. "to them" + noun m.s.constr.w/3m.p.suff. po-al deed, word])

And their transgressions, that they have magnified themselves (WrB'G:t.yI yKi ~h,y[ev.piW [waw w/noun m.p.constr.w/3m.p.suff. pasha rebellion; "transgressions" + part ki that + Hithpael impf.3m.p. gabar prevail; "magnified"]).

ANALYSIS: VERSES 8-9

1. In these two verses Elihu presents an opposite scenario to that presented in v. 7b.
2. Here the afflicted righteous ones are suffering for cause.
3. The subject of divine discipline upon the righteous is a doctrine espoused by Elihu in chap. 33:16-22.
4. As v.8 makes clear the sufferings imposed upon the righteous are for sins they have committed in arrogance.
5. As a result of their perpetual STA activity they lose their freedom and "are bound in fetters, and are caught in cords."
6. "Fetters" designates physical restraints, such as neck, arm, or feet (cf. Isa. 45:14; Nah. 3:10; Psa. 149:8), used on captives.
7. "Bonds/cords" are used metaphorically in Isa. 28:22; 52:2; Jer. 30:8; Nah. 1:13; Psa. 2:3.
8. "Yokes" are used metaphorically in Gen. 27:40; Lev. 26:13; 1Kgs. 12:4.
9. Note also the "stocks" of Job 13:27.
10. The "cords of death" (2Sam. 22:6; Psa. 116:3) and "of Sheol" (2Sam. 22:6) are metaphorical for human restraint.
11. The phrase "the cords of affliction" refers to any severe adversity imposed upon the errant righteous man.
12. Compare "the days of affliction" at Job 30:16.
13. Elihu probably is mixing the literal with the metaphorical in v.8.
14. In any case, "they" (the righteous from the preceding verse) are reversionistic examples who come under severed divine discipline and are somehow placed in situations that they cannot free themselves from.
15. The errant righteous ones lose the freedom they once abused and are now held fast by some type of literal or metaphorical restraints.
16. Normal daily activities are curtailed and they are brought to a very low and desperate place.
17. In that situation they are still candidates for grace and restortation.
18. So, in v.9 they are first somehow informed of the error of their ways and why they are in the tight spot they are in.
19. God informs them of "their word" a non pejorative term for "their transgressions."
20. This noun for STA activity has as its root meaning "to rebel/revolt."
21. Whatever type of STA activity it was that brought them into reversionism and under DD is further specified as an act of self magnification (e.g., arrogance).
22. In the hithpael form this verb means literally "to display oneself as strong.
23. Compare this with the parallel situation of chap. 33:19-24.

VERSE 10 "He opens their ear to instruction (rs'WMl; ~n"z>a' lg<YIw: [waw w/Qal impf.3m.s. galah uncover; "opens" + noun f.s.constr.w/3m.p.suff. ozen ear + prep lamedh w/noun m.s.abs. musar discipline, instruction]),

And commands that they return from evil (!w<a'me !Wbvuy>-yKi rm,aYOw: [waw w/Qal impf.3m.s. amar say, speak; "commands" + part ki that + Qal impf.3m.p. shub (re)turn + prep min from + noun m.s.abs. awen trouble; iniquity; "evil"]).

ANALYSIS: VERSE 10

1. God in His compassionate justice pursues His errant children.
2. He opens their ear to discipline or instruction (cf. 33:16)
3. An "open ear" refers to one who is willing to be taught (cf. Isa. 50:4-5).
4. His command: "turn away from iniquity."
5. To "return from iniquity" is the same as repenting.
6. The blindness of arrogance is lifted under the miseries associated with DD.
7. A recovering reversionistic believer must turn from their errant lifestyle and return to the faith once abandoned.

VERSE 11 "If they hear and serve Him, They will end their days in prosperity [good] (bAJB; ~h,ymey> WLk;y> Wdbo[]y:w> W[m.v.yI-~ai [part im if + Qal impf.3m.p. shama listen, hear + waw w/Qal impf.3m.p. abad serve + Piel impf.3m.p. kala accomplish; "will end" + noun m.p.constr.w/3m.p.suff. yom day + prep beth w/noun m.p.abs. tob good; "prosperity"])

And their years in pleasures (~ymiy[iN>B; ~h,ynEv.W [waw w/noun f.p.constr.w/3m.p.suff. shanah year + prep beth w/adj.m.p.abs. na-im pleasantness, favor; "pleasures"]).

VERSE 12 "But if they do not hear, they shall perish by the sword (Wrbo[]y: xl;v,B. W[m.v.yI al{-~aiw [waw w/part im if + neg lo + Qal impf.3m.p. shama listen + prep beth w/noun m.s.abs. shelach weapon; "sword" + Qal impf.3m.p. abar pass over; "perish"])

And they will die without knowledge [from lack of knowledge] (t[;d'-ylib.Ki W[w>g>yIw> [waw w/Qal impf.3m.p. gawa die + prep kaph w/adv bali without + noun f.s.abs. da-ath knowledge]).

ANALYSIS: VERSES 11-12

1. The errant righteous respond to divine speaking one of two ways.
2. They will hear and repent or they will hear and dig their heels in.
3. It is a matter of humility or stubborn pride.
4. Those who hear the voice of God through affliction of divine discipline manifest overtly their newfound zeal by serving God.
5. At the top of the list is their attendance in the duly established place of worship.
6. They also establish fellowship with positive volition whereas before they were in violation of the doctrine of separation.
7. And of course it includes good works or divine good production (cf. Eph. 2:10).
8. The promise to those who end their days/years in faithfulness will experience "good" (translated "prosperity") and pleasantness ("pleasures").
9. These two terms are generic for any and all blessings that may come to those who exit this life serving God.
10. Their counterparts who serve self face a far different prospect (v.12).
11. The term "sword" here simply means an weapon of any kind.
12. Here the term is employed metaphorically for that which brings the reversionistic believer to the SUD.
13. Disease, old age, some accident, victim of crime, suicide, etc.
14. God is behind the exit of the reversionistic believer just as He orchestrates the dying grace of the positive believer.
15. Arguably the worst part for the death of the believer in reversionism is that all such "die without knowledge."
16. Does this mean that even the believer who had knowledge (BD) in the past and who dies as a part of his/her DD dies ignorant of the things of God?
17. Or does this mean simply that they die on the wrong side of knowledge?
18. Or even better the negative believer dies from lack of knowledge.
19. Compare Hos. 4:5: "My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being My priest. Since you have forgotten the law of your God, I also will forget your children."
20. It is the repudiation of BD that is the root cause of their passing over the river of death to the afterlife.
21. That is, he/she dies an unseemly (not suitable in terms of time, place or circumstance) death.
22. Certainly such a one dies at odds with knowledge, refusing to call upon God even at the doorstep of an untimely death (cp. 33:24).
23. Of interest in v.12 is the particular verb chosen to describe the death of the incorrigible believer.
24. The verb translated "shall perish" is literally "shall pass over" (abar).
25. Such type pass over the river of death "without knowledge" as their companion.
26. Hence, they do not enjoy the comfort of sound doctrine at the point of death, even as they do not live out their years enjoying the good and pleasant things that are the reward of faithfulness to the end.
27. That which they repudiated in Ph2 is not there to fully support them, even though they are assured of eternal rest and bliss.

VERSE 13 "But the godless in heart lay up [harbor] anger (@a' Wmyfiy" ble-ypen>x;w> [waw w/adj.m.p.constr. chaneph; root verb means be defiled, corrupt; "godless" + noun m.s.abs. leb heart + Qal impf.sim place; "harbor" + noun m.s.abs. aph anger]);

They do not cry for help when He binds them (~r's'a] yKi W[W>v;y> al [neg lo + Piel impf.3m.p. shawa cry out + part ki when + Qal perf.3m.s.w/3m.p.suff. asar bind]).

VERSE 14 "They die in youth (r[;NOB; tmoT' [Qal impf.3f.s. muth die + prep beth w/noun m.s.abs. no-ar youth, early life]),

And their life perishes among the cult prostitutes (~yvideQ.B; ~t'Y"x;w> ~v'p.n: [noun f.s.constr.w/3m.p.suff. nephesh soul; "life" + waw w/noun f.s.contr.w/3p.suff. chayyah life + prep beth w/noun m.p.abs. qadesh male temple prostitutes; cf. Deut. 23:18; 2Kgs. 23:7]).

ANALYSIS: VERSES 13-14

1. In vv. 13-16 a further contrast between the fate of "the godless" (vv. 13-14) and "the righteous" (v.15) is presented for consideration.
2. It is in the same vein as the contrast between "the wicked" and "the afflicted" back in v.6.
3. It is not by any means the same contrast as we saw in vv. 7-12 which portrays the opposing ends of two righteous types.
4. "The godless" (chanep) is term here synonymous with "the wicked."
5. Its root meaning is someone who is spiritually corrupt.
6. Again, this term is one of the OT terms for unbelievers.
7. In v.16 Elihu will address Job directly.
8. Elihu has Job in mind in the verses describing the possible ends of the righteous.
9. Elihu’s main objective is to defend the doctrine of the administration of God’s justice over the two main subdivisions of humanity.
10. In that regard Elihu sets forth the principle that there may be good reason why God does not always deliver the righteous from their afflictions, especially if divine discipline is the cause of suffering in the face of non repentance.
11. Job is for him a prime example of the righteous man in danger of the sin unto death.
12. Job could have died "without knowledge" (v.12), if he does not take to heart the instruction being offered him.
13. Now to the question, "What does the godless laying up anger mean?"
14. Is it a reference to the animosity of negative volition towards God and His will?
15. Or, does it refer to the accumulation of units of divine anger toward those who are negative?
16. The view that the godless are constantly adding to the store of divine anger against them is the view adopted here, rather than the anger that is in them due to their temporal sufferings brought on by divine wrath.
17. In light of the divine anger "laid up" for the godless there comes upon them temporal binding, hence line 2 of v.13.
18. Typical of the recalcitrant, "they do not cry for help when He binds them."
19. The language of binding is used in v.8 of the divine discipline upon the righteous.
20. It may seems inconsistent with Elihu’s previous observation that the reason God does not hear the cry of humanity under affliction is the refusal to direct their cries to God (cf. 35:9-12).
21. It would appear here that Elihu expects his audience to recognize that which is implicit in his words.
22. Nowhere in the speeches has any of the speakers said that the wicked die in their youth, only that they die prematurely (cf. Zophar in 20:5, and Elihpaz in 22:16).
23. What are we to make of Elihu’s assertion in v.14?
24. Obviously the world is filled with middle-age and elderly evildoers.
25. Regarding line two of v.14 there is controversy regarding the term translated "cult prostitutes" (qadeshim).
26. Certainly this specific end would only happen to a relatively small percentage of those called "the godless."
27. Furthermore, is Elihu here making reference to pagan temples/shrines wherein there were brothels?
28. The term translated "cult prostitutes" is found in 2Kgs. 23:7 in connection with "the house of the LORD" where such perversion was being practiced.
29. There appears to be a close connection between the phrase "die in youth," and dying "among the prostitutes."
30. If the idea advanced by Elihu is youthful males among the godless who frequent these brothels for sex resulting in an early death due to their obsessive excesses then it would appear that we have a specialized example of premature death among the godless.
31. Sexually transmitted diseases have claimed the lives of many throughout history.
32. Unresponsive to divine wrath, many have died seeking pleasure only to die in pain.
33. The Greek version of the Hebrew OT (LXX) reads, "And their life is wounded by angels."
34. Cf. Ps. 78:49 where "a band of destroying angels" administered wrath upon Israel.
35. This notion seems out of place here.
36. Elihu is apparently illustrating one of the many ways the godless come die prematurely, and employs a vice that is all to common among the youth.

By Contrast (v.15)

VERSE 15 "He delivers the afflicted in their affliction (Ayn>['b. ynI[' #Lex;y (Piel impf.3m.s. chalatz withdraw (Qal); rescue (Piel) + adj.m.s.abs. ani afflicted + prep beth w/noun m.s.constr.w/3m.s.suff. ani affliction]),

And opens their ear in time of oppression (waw w/Qal impf.3m.s. galah remove; uncover + prep beth w/noun m.s.abs. lachatz oppression; from a root meaning ‘to squeeze’]).

ANALYSIS: VERSE 15

1. The righteous, here called "the afflicted", by contrast receive deliverance from the hand of God.
2. Thus far in Elihu’s speeches we have seen this term in 34:28; 36:6 (cf. Job 24:4,9,14; 29:12).
3. This designation can refer to any oppressed person including the economically poor, prisoners and the sick.
4. In this speech it refers to the righteous who are suffering in one way or another.
5. In the present aphorism (a succinct statement highlighting a principle) there is a play on words in line 1 expressing the thought that the "afflicted" are delivered "by affliction."
6. Based on line 2, which mirrors exactly what Elihu said in vv. 9-10 regarding the opening of the ear, what we have in this verses is hope for the errant righteous one, called here, "the afflicted."
7. Again, in the Hebrew Bible the afflicted can be anyone who suffers.
8. But here and elsewhere the term is a title for believers, just like "the righteous," etc.
9. Paradoxically in this verse the one who is delivered from affliction is brought under affliction for cause (i.e. DD).
10. So God is seen delivering a believer from the very suffering the He imposed initially.
11. God is free to deliver the errant believer from further harm and the sin unto death because the afflicted person accepts specific instruction regarding the nature of his sufferings.
12. God provides three things for afflicted saints: (1) DD; (2) spiritual information ("opens their ears"); (3) deliverance from DD.
13. What we encounter in this verse corresponds exactly to what Elihu said in vv. 9-10.
14. V.15 depicts where Job could be if he would heed Elihu’s advice (cf. v.16).

VERSE 16 "Then indeed, He enticed you from the mouth of distress (rc'-yPimi ^t.ysih] @a;w> [waw w/part aph yea; "The indeed" + Hiphil perf.3m.s.w/2m.s.suff. suth entice + prep min from w/noun m.s.constr. peh mouth + adj.m.s.abs. tsar distress]),

Instead of it, a broad place with no constraint (h'yT,x.T; qc'Wm-al{ bx;r [noun m.s.abs. rachabh broad expanse + neg lo + noun m.s.abs. mutsaq constraint + part tachath instead]);

And that which was set on your table was full of fatness (!v,d' alem' ^n>x'l.vu tx;n:w> [waw w/noun f.s.constr. nachath descent; "that which was set on" + noun m.s.constr.w/2m.s.suff. shulchan table + Qal perf.3m.s. male- be full of + noun m.s.abs. dashen fatness]).

ANALYSIS: VERSE 16

1. At this juncture in the chapter Elihu applies the previous teaching to Job.
2. Possibly the previous verse 15 should be included in this section running through v.25.
3. Clearly a definite change occurs with v.16.
4. Job is spoken to directly for the first time since v.4.
5. Only vv. 22-23 and v.25 lack direct reference to Job.
6. Job is referred to in this section as "you."
7. Beginning with this verse Elihu offers Job spiritual advice so he can recover from his errant way.
8. Vv. 5-15 is more or less applied to Job in this very important part of this speech.
9. We could regard v.15 as a preamble to this section.
10. In any case vv. 16-25 are encouragement offered by Elihu for Job to regain his spiritual composure and move forward in Ph2 to a blessed life.
11. In the three lines of this verse Elihu is calling Job to consider his potential future as one who has been "enticed from the mouth of distress."
12. Job found himself caught in "the mouth of distress."
13. The noun "distress" means that which is tight and therefore restrictive.
14. Job came to a place where he was extremely limited with respect to his external freedom.
15. His illness was the main factor in his mobility.
16. The onset of his "distress" was not the result of sin in his life as the prologue makes apparent.
17. But soon into his "distress" he embarked into serious STA activity.
18. That is, his increasing verbal assault on the integrity of God.
19. Such an assault might very well bring with it divine discipline.
20. God did not add any additional overt sufferings to Job.
21. His undeserved sufferings mutated into deserved suffering.
22. Otherwise what sense can we make of Elihu’s statement in line 1?
23. With the insertion of Elihu into the dynamic Job is being "wooed ("enticed") from the mouth of distress."
24. Spiritual information set before Job’s hearing was designed to bring him to the place of repentance.
25. We could translate line one "He is wooing you from the jaws of distress."
26. The instrument of the wooing is Elihu’s words of enticement.
27. The present verse provides us with a good example of spiritual enticement.
28. The imagery stresses that God is endeavoring to pull Job away from the "the mouth of distress."
29. The only way for Job to escape the full consequences of his situation is to repent of his verbal sinning.
30. This is like one of those stories that keep delivering unexpected twists.
31. A notable person suffers under the hand of God not due to personal failing, is accused by all that his sufferings must be for cause, slips into sinful behavior and his sufferings now fall into sufferings for cause!
32. The difference between the insinuations of the friends and the accusation of Elihu is that Elihu’s charges were based on verifiable fact.
33. Job really said these horrible things concerning God and His character.
34. Elihu can call Job a sinner and its sticks, while the friends engaged in sins of the tongue against an innocent man.
35. They focused on Job’s squeaky clean past; Elihu focused on Job’s corrupt present.
36. Elihu announces that God wants to bring Job from the place of constraint to a broad open space in line 2.
37. This place "of no constraint" or "free from restriction" is the place Job once inhabited.
38. A spacious broad place in Hebrew parlance signified unfettered freedom (cf. Psa. 18:19).
39. Conversely, a cramped, narrow place denotes distress.
40. All the speakers held out for Job a future of restored fortunes.
41. One example of life in the "broad place" is a table "full of fatness/richness."
42. Skin and bones Job, absent all appetite, can look forward to culinary delights promises Elihu.
43. All in contingent upon Job abandoning his assault on God.

VERSE 17 "But you were full of judgment on the wicked (t'alem' [v'r'-!ydIw> [waw w/noun m.s.abs. din judgment + adj.m.s.abs. rasha wicked + Qal perf.2m.s. male be full]);

Judgment and justice take hold of you (Wkmot.yI jP'v.miW !yDI [noun m.s.abs. din judgment + waw w/noun m.s.abs. mishepat judgment + Qal impf.3m.p. tamak grasp, take hold of, hold fast]).

ANALYSIS: VERSE 17

1. Notwithstanding the potentiality of a renewed good life of freedom and plenty, the present reality is this, says Elihu in v.17.
2. Job, observes Elihu, was "full of judgment on the wicked."
3. Job complained in his speeches that the wicked were not being punished for their crimes as they ought to have been by Job’s estimation.
4. This led him further into the swamp of accusing God of injustice.
5. So Job was "full of judgment" on the powerful and prosperous wicked.
6. This led to feelings of personal abuse to the point of being God’s plaything.
7. Elihu drops the bombshell that the "judgment and justice" Job claimed was denied the wicked has "taken hold" of God’s critic.
8. Elihu accuses Job of being under DD in line 2 of this verse.
9. Why wouldn’t he be, he sinned in most egregious manner.
10. His sinning was verbal scoffing and blasphemy regarding God.
11. He didn’t like the friends accusing him of sin, and turns and accuses God of the sin of injustice.
12. A less satisfactory understanding of line 1 is that Elihu is saying that Job is "filled with the judgment due the wicked" rather than the ironic "you were full of judgment on the wicked," now you are suffering under divine "judgment and justice."

VERSE 18 "Beware that wrath does not entice you to scoffing (qp,s'b. ^t.ysiy>-!P, hm'xe-yKi [part ki that + noun f.s.abs. chemah heat; anger, wrath + part pen lest,not + Hiphil impf.3m.sw/2m.s.suff. suth incite + prep beth w/noun m.s.abs. sepheq handclapping; mockery]);

And do not let the greatness of the ransom turn you aside (&'J,y:-la; rp,Ko-br'w> [waw w/noun m.s.constr. rob "greatness" + noun m.s.abs. kopher ransom, bribe + adv al not + Hiphil impf.3m.s.w/2m.s.suff. jussive natah stretch out, incline, bend, extend; "turn you aside"]).

ANALYSIS: VERSE 18

1. In this difficult verse Elihu seems to be admonishing Job not to continue in his STA mindset.
2. In the first line the idea seems to be: "See to it that wrath/anger does not incite you to further mockery."
3. "Wrath" here is taken as the anger exhibited by Job rather that wrath as being generated by God in the form of DD.
4. One of the complex of mental attitude sins that had Job in its grip was anger; bitterness was the primary sin according to Job himself.
5. If Job remains angry he will continue to deride the One who is responsible for his sufferings.
6. In line 2 the idea is even more obscure.
7. The "greatness of the ransom" possibly reflects the same ransom mentioned in 33:24.
8. It is most difficult to envisage a situation wherein Job would be tempted to offer God a bride to release him from his misery (as per Prov. 6:35 "He will not accept any ransom, nor will He be satisfied though you offer Him many gifts.").
9. When Job comes to realize the full gravity of his sin, he might be discouraged and not accept the compassionate justice offered the errant believer even for major sinning.

VERSE 19 "Will your riches keep you from distress (rc'b. al{ ^[]Wv %ro[]y:h] [interrog.part ha + Qal impf.3m.s. arak place in order, arrange; should be "Will He esteem" + noun m.s.const.w/2m.s.suff. shua cry + neg lo + noun betser precious ore; "your riches"]),

Or all the forces of your strength (x;ko-yCem;a]m; lkow> [waw w/noun m.s.abs. kol all + noun m.p.constr. ma-amatz "forces" + noun m.s.abs. koach strength])?

VERSE 20 "Do not long for the night (hl'y>L'h; @a;v.Ti-la; [neg al + Qal impf.2m.s. sha-aph pant after, long for + def.art.w/noun m.s.abs laylah night]),

When people vanish in their place (~T'x.T; ~yMi[; tAl[]l [prep lamedh w/Qal infin.constr. alah go up, ascend; "vanish" + noun m.p.abs. am people + part w/3m.p.suff. tachath beneath]).

ANALYSIS: VERSES 19-20

1. V.19 cautions Job not to consider using his physical wealth to extradite himself from the situation he finds himself in.
2. The question is what wealth might Job be able to access to deliver him from aspects of his now deserved sufferings?
3. The answer is that in Job’s material setback as recorded in the prologue there is no mention of losing his silver or gold.
4. That he possessed such see Job 31:24.
5. Job lost livestock and slaves, but not his residence in his town or his gold.
6. The term "riches" )though the text is in question) is precious ore.
7. Job should make God and doctrine his gold as advised by Eliphaz in 22:25.
8. It is specific knowledge along that can save the errant believer from further damage.
9. V.19 is prophylactic in nature seeking to prevent Job from resorting to desperate measure rather than implementing spiritual recovery.
10. Line 2 is more general asserting that Job should not attempt to muster "the forces of [his] strength."
11. All he needs to do is repent and confess the sins that keep him hemmed in.
12. Elihu advises him not to take refuge in the darkness of night.
13. Night is traditionally a time of danger for individuals and nations (cf. 34:20,25).
14. It is strange that Elihu should imagine Job longing for the night in light of 7:3-4; 30:17.
15. Nighttime or any other time does not alter the situation at hand.
16. People resort to all sorts of things to try and escape reality.
17. The reality is that there is nothing that can deliver Job but confession.
18. If Elihu’s words are another way of telling Job not to long for death, then the idea is that longing for death under the wrong circumstances will only serve a unseemly and premature exit.
19. It is better to repent, be restored to full divine favor and live out life and end up dying under positive circumstances.

VERSE 21 "Be careful, do not turn to evil (!w<a'-la, !p,Te-la; rm,V'h [Niphal imper.m.s. shamar guard, give heed; "Be careful" + neg al not + Qal impf.2m.s. jussive panah turn; ‘stop turning’ + prep el to + noun m.s.abs. awen iniquity; "evil"]),

For you have preferred [chosen] this to [because of] affliction (ynI[ome T'r>x;B' hz<-l[;-yKi [part ki for + prep al over + adj.m.s.abs. zoth this (involvement with iniquity) + Qal perf.2m.s. bachar choose + prep min from; here ‘out of’ or ‘because of’ + noun m.s.abs. ani affliction]).

ANALYSIS: VERSE 21

1. Here Elihu exhorts Job to exercise caution ("Be careful") and to literally "stop turning to evil."
2. The evil Job turned to was fostered strictly from the ISTA.
3. The evil or iniquity was his reproach of God and His ways.
4. This turn to evil was more or less gradual and found Job in a form of verbal reversionism.
5. In line 1 Elihu says this was a conscious choice Job made.
6. The preposition min is causal ("because of") rather than comparative ("to").
7. "This" refers to Job’s involvement with STA sponsored evil.
8. "Affliction" is that which stirred Job’s STA.
9. Job certainly did not chose affliction, rather affliction chose him.
10. He chose to react to his sufferings in a negative fashion after handling the initial onslaught so well.
11. The phrase "you have preferred this to affliction" makes no sense.
12. The corrected translation: "you have chosen this because of affliction."
13. The affliction here refers to Job’s sufferings that were at the outset undeserved.
14. Job’s sinning brought him to a place where his sufferings crossed over into the deserved category.
15. If that is possible then the reverse ought to be possible as well.

VERSE 22 "Behold, God is exalted in His power (AxkoB. byGIf.y: lae-!h, [interj hen behold + noun m.s.abs. el God + Hiphil impf.3m.s. shanab be inaccessibly high + prep beth w/noun m.s.constr.w/3m.s.suff. koach power]);

Who is a teacher like Him (hr,Am Whmok' ymi [interrog mi who + prep kaph w/noun m.s.abs. moreh teacher; from root ‘to shoot’: yarah])?

ANALYSIS: VERSE 22

1. Here begins a new paragraph (cf. vv. 22-25).
2. In the previous one (vv. 16-21) Job is the focus, here it is God ("Behold God").
3. Job is still in view but he is not the primary subject.
4. In the previous paragraph he was encouraged to accept the instruction of Elihu’s wisdom and repent avoiding more divine discipline.
5. From this verse forward to the end of the speech in chap. 37 the subject is God’s greatness as Creator.
6. No longer will the focus be Job’s complaint against God.
7. This extended theme extolling God as Creator begins in this verse with two seemingly unrelated aspects of the divine person.
8. His power and His prowess as Teacher are featured in this verse.
9. The verb (shanab) "is exalted" is a hiphil and can be taken to mean "acts sublimely" or "deals loftily.
10. Elihu uses a special word to characterize the divine attribute of omnipotence.
11. The exercise of God’s power has an purpose beyond that of mere absolute control over the created order of things.
12. That purpose is to teach humanity through the deeds of omnipotence over the natural order.
13. In what follows in this part of the speech, wherein Elihu cites some examples of omnipotence in action, is God in a specialized fashion as Teacher.
14. Normally we view a teacher as someone engaged in oral instruction.
15. But here the instruction takes on a non vocalized or inarticulate form to communicate to man the divine essence.
16. God’s power is the engine and His canvas is observable phenomena all around us which we call nature.
17. The doctrine that God teaches man through the created order is a subject found elsewhere in Scripture (cf. Ps. 19:1-6; Rom. 1:20).
18. The words "Who is like Him" constitute both praise and a challenge.
19. God in His essence and in His works is in a category that is beyond all comparison.
20. With God there is no comparison in terms of the ability to teach as He alone does so through the created order.
21. There are always principles to be learned by the observance of nature.
22. Job who presumes to teach God needed to focus on God as teacher so he can learn what he has temporally forsaken.
23. Job is being taught through his sufferings.

VERSE 23 "Who has appointed Him His way (AKr>D; wyl'[' dq;p'-ymi [interrog mi who + Qal perf.3m.s. paqad number, appoint + prep al above, over w/3m.s.suff. ‘over him’ + noun both s.constr.w/3m.s.suff. derek way]),

And who has said, 'You have done wrong (hl'w>[; T'l.[;P' rm;a'-ymiW [waw w/interrog mi who + Qal perf.3m.s. Qal perf.3m.s. amar say + Qal perf.2m.s. pa-al do + noun f.s.abs. awelah injustice])'?

ANALYSIS: VERSE 23

1. God being who He is, is not directed by any external entity.
2. He simply is not subject to the directions of another.
3. Viewing things from the beginning He is not subject to direction is the substance of line 1.
4. Line 1 views things after the fact.
5. In that regard no one is qualified to critique His actions (retrospect).
6. To prescribe His ways would be to set a course of action for Him.
7. None has the credentials to do so as He alone possesses the attributes needed to create and sustain the universe.
8. Furthermore declares Elihu in line 2 no one has the wherewithal to audit God.
9. In this verse Elihu is not addressing all the many critics of God who have risen up and questioned God, like Job has (cf. 19:7; 24:12; 27:2)!
10. He is simply stating a truism, and that is that no one has successfully taken God to task.
11. All attempts to reproach God are futile (cf. Job 9:12; 11:10; 23:13).

VERSE 24 "Remember that you should exalt His work (Al[\p' ayGIf.t;-yKi rkoz> [Qal imper.m.s. zakar remember + part ki that + Hiphil impf.2m.s. shana magnify + noun m.s.constr.w/3m.s.suff. pa-al work]),

Of which men have sung (~yvin"a] Wrr>vo rv,a] [rel.pro. asher which + Polel perf.3p. shir sing + noun m.p.abs. ish man, mankind]).

ANALYSIS: VERSE 24

1. In context the "work" that Job is to "exalt" is God’s creative work(s).
2. Elsewhere in the Hebrew OT it can refer to acts of deliverance.
3. Only here do we find the idiom "remember that."
4. Here it refers to actually doing something, and that something is to engage in praise and acknowledgement of the work of the Creator.
5. This is something Job has failed to do in His present state of mind.
6. How would Job do this?
7. Presumably he would do so through some mode of expressing his praise and acknowledgement.
8. Elihu points out that man over time have done so in line 2.
9. Job has not spent any time extolling God and His works.
10. Job is enjoined to join this company of humans who have learned from the book of nature and ascribed credit to its Author.
11. For any individual to engage in this type of praise the person must be observant and be occupied with nature and the great lessons it teaches about the Creator.
12. Negative volition when observing the creation enters into vain speculation (paganism and modern pseudo-science).
13. Said activity would be therapeutic for Job, the critic of God.
14. Capacity for God demands that we be occupied with Him and His works.
15. When we observe something in the natural world that grabs our attention we should reflexively relate it to God.
16. Men have composed music and lyrics to celebrate God and His works.
17. We encounter these types of songs in Psalms, which focus on divine works in the nature order of things.

VERSE 25 "All men have seen it (Ab-Wzx' ~d'a'-lK' [noun m.s.constr. kol all + noun m.s.abs. adam man + Qal perf.3p. chazah behold, see w/prep beth w/3m.s.suff. "it"]);

Man beholds from afar (qAxr'me jyBiy: vAna/ [noun m.s.abs. enosh + Hiphil impf.3m.s. nabat look, regard + prep min from + adj.m.s.abs. rachoq distance; "from afar"]).

ANALYSIS: VERSE 25

1. The work that all mankind has seen is something that was established in the past and is generally remote from humans.
2. The universal witness of the creative genius and prowess of God makes all men culpable.
3. This is fundamental to the doctrine of God-conscious and accountability.
4. This is how men everywhere become aware of the existence of the Supreme Being.
5. What men do with this silent witness is a different matter.
6. The heart (volition) responds one of two ways.
7. Either men reject the witness or accept its implications and seek God.
8. The genuine seekers are in the minority.
9. Those who are positive at G-C will eventually come to embrace the Gospel message.
10. It isn’t those who entertain the idea of a supreme being but those who desire relationship with that being.
11. Those who exercise positive volition at G-C will be preserved alive so that they can hear and believe in Christ for eternal salvation.
12. Here the reference to "beholds from afar" is reference to those things that are remote from humans such as the starry heavens.
13. Specifically, in the balance of this speech the subject is weather related phenomena.
14. Storms and the like are viewed "from a distance."

God’s Greatness as seen in Earth’s Weather (36:26-37:24)

VERSE 26 "Behold, God is exalted, and we do not know Him ([d'nE al{w> ayGIf; lae-!h, [interj hen behold + noun m.s.abs. el God + adj.m.s.abs. shaggi great; "exalted" + waw w/neg lo + Qal impf.1p. yada know]);

The number of His years is unsearchable (rq,xe-al{w> wyn"v' rP;s.mi [noun m.s.constr. misepar number + noun f.p.constr.w/3m.s.suff. shanah year + waw w/neg lo + noun m.s.abs. cheqer inquiry, investigation; "unsearchable"]).

ANALYSIS: VERSE 26

1. Some take this verse as the last verse in the paragraph being at v.22.
2. But here this "Behold God" will be taken as the lead-in to the section ending with v.33.
3. In the present context how does God’s greatness related to the "number of His years"?
4. The mention here of divine eternality and the fact that God is very old probably has something to do with His wisdom.
5. It is not by might alone that God sustains the creation, but the wise exercise of that might.
6. The focus of all that follows to the end of this speech is upon examples taken from the natural world to illustrate divine wisdom.
7. We as humans know that God is great.
8. We can attain to that fact with a high degree of certainty.
9. What we cannot attain to is the extent of that greatness.
10. What we individually or even collectively know about the Creator and his works amounts to very little when compared to the totality of God’s works.
11. Just as the number of His years cannot be calculated, so the extent of His works is beyond human comprehension.
12. We can study the parts but the sum of the parts is beyond humans to grasp.
13. The verses which follow to the end of this speech feature a variety of weather related phenomena.
14. The weather is designed to teach us things about God.
15. God teaches man through the weather.

God’s Glory on Display in the Thunderstorm (vv. 27-33)

VERSE 27 "For He draws up the drops of water (~yIm'-ypej.nI [r;g"y> yKi [part ki for + Piel impf.3m.s. gara clip, diminish, withdraw; "draws up" + noun m.p.constr. neteph drop + noun m.p.abs. mayim water]),

They distill rain from the mist (Adael. rj'm' WQzOy" [Qal impf.3p. zaqaq refine (metal); "distill" + noun m.s.abs. matar rain; early rain + prep lamedh w/noun m.s.constr.w/3m.s.suff. edh mist]),

VERSE 28 Which the clouds pour down (~yqix'v. WlZ>yI-rv,a] [rel.pro. asher + Qal impf.3m.p. nasal flow; "pour down" + noun m.p.abs. shachaq cloud, dust]),

They drip upon man abundantly (br' ~d'a' yle[] Wp[]r>y [Qal impf.2p. ra-aph drip, trickle + prep al upon + noun m.s.abs. adam man + adj.m.s.abs. rabh much]).

ANALYSIS: VERSES 27-28

1. The natural process which brings rain to the earth is generally understood as the evaporation condensation cycle.
2. This process was understood in Job’s day as this opening verse detailing various weather related phenomena makes apparent.
3. In line 1 Elihu attributes the process to the Creator who provides rain for the benefit of plants, animals and humans.
4. The prime source of the rain water that falls from the skies is the earth’s oceans, lakes and rivers.
5. The heat of the sun starts this process.
6. The verb translated "draws up" (gara) means literally ‘to diminish/make small(er)."
7. This term is used in connection with the prohibition of adding to or subtracting from the Law (Deut.4:2; 13:1).
8. In this chapter the verb is seen in v.7a where it is said that God does not "withdraw" or "diminish" His surveillance of the righteous.
9. When molecules (here "drops") of water are subjected to sufficient heat evaporation takes place.
10. The process of the miniaturization of a water molecule in itself is a miracle of creation showcasing the greatness of the Creator.
11. This process of applying heat transforms liquid water into a gaseous state.
12. In this reduced state water becomes much lighter and naturally rises into the atmosphere where it is finally captured in clouds, the wineskins of the sky (see 26:8; cp. Vv. 28-29).
13. God made this process possible in His infinite genius as signified by "He".
14. In line 2 mentioned is made of the completed cycle where rain falls to the earth.
15. The verb "distill" (zaqaq) is used elsewhere of the refining/purification of metals (Job 28:1; 1Chron. 26:18; 29:4; Ps.12:7; Mal.3:3) and one time of the maturation of a great wine (Isa. 25:6).
16. The 3^rd person plural of this verb has as its antecedent the droplets of line 1.
17. Once the evaporated moisture is lifted into the atmosphere it undergoes a process where it returns to the earth as rain.
18. The process of going from a liquid state to a gaseous state back to a liquid state is featured in this verse.
19. As a side note salt water returns to the earth as fresh water.
20. The phrase "from the mist" is debated.
21. The term "mist" (edh) occurs only here and in Gen. 2:6 where the predeluvian earth was watered by very heavy dew.
22. The disadvantage of rain is that it can cause damage as in floods and erosion.
23. We do not have here the usual word for dew (tal).
24. As heated moisture rises (sun effect) the air pressure and the temperature drops causing the molecules to expand.
25. These droplets from clouds and when the clouds and the air currents within the clouds can no longer hold them due to the weight the droplets fall as rain.
26. "The mist" here probably refers to conditions within clouds that result in rain.
27. While the phenomenon known as rain may seem not to be dramatic it actually is an amazing feat attributed to the divine meteorologist.
28. V.28 states the universally known fact that rain depends upon clouds.
29. As noted above the modern scientific explanation for rain falling is that the clouds above reach a point where they can no longer hold the moisture accumulated within them (cf. Job 26:8 "He wraps up the waters in His clouds, and the cloud does not burst under them.").
30. This process, necessary to human existence is anything but uncommon (v.28b).
31. Not only does He provide it in abundance, He often provides more than in needed.
32. He does this for man’s advantage.
33. It should teach man that the God of nature is gracious.

VERSE 29 "Can anyone understand the spreading of the clouds (b['-yfer>p.mi !ybiy"-~ai @a; [conj aph also + part im if; "can" + Qal impf.3m.s. bin understand + noun m.p.constr. miphrash spreading out + noun m.s. ab),

The thundering of His pavilion (AtK'su tAavuT. [noun f.p.constr. teshu-ah noise; "thundering" + noun f.s.constr.w/3m.s. suff. sukkoth pavilion (Ps.31:20; shelter (Jon.4:5; cp. Job 27:18); booth (Amos 9:11); den (Job 38:40); feast of tabernacle (Lev.23:34,42,43); "clouds"]?

VERSE 30 "Behold, He spreads His lightning about Him (ArAa wyl'[' fr;P'-!he [interj hen behold + Qal perf.3m.s. parash stretch out; "spreads" + prep al over, above w/3m.s.suff. + noun both s.constr.w/3m.s.suff. or light; "lightning"]),

And He covers the depths of the sea (hS'Ki ~Y"h; yver>v'w> [waw w/noun m.p.constr. shoresh root; bottom, "depths" + def.art.w/noun m.s.abs. yam sea + Piel perf.3m.s. kasha cover, conceal]).

ANALYSIS: VERSES 29-30

1. Elihu introduces a new thought here with the interjection "also" followed by a conditional clause "can anyone understand."
2. Clouds do appear to spread or expand and the science of meteorology attempts to predict weather.
3. Predictions are often wrong.
4. Weather is at all times under the direction of the unseen hand of God.
5. This part man cannot understand.
6. He can predict and explain various phenomena on a purely scientific basis, but man cannot predict absolutely as God does intervene to alter the earth’s weather patterns.
7. The clouds are viewed in the OT as God’s pavilion (Ps.18:2; cp. Job 22:14
8. Out of His pavilion comes "noise" or thunder.
9. Two types of particles within a cloud become electrically charged.
10. The larger particles are negatively charged and the smaller are positively charged.
11. When an electrical discharge occurs between these two types of particles air lightning occurs.
12. Air along the path of the lightning is heated to some 20,000 degrees!
13. This sudden heating produces a shock wave that degrades to an acoustic wave we know as thunder.
14. In these two verses Elihu is describing an electrical storm that produces what is called sheet lighting (v.30a).
15. Over the ocean this effect can be especially dramatic (v.30b).
16. God is both in the midst of the storm as well as over the storm accomplishing His will.

VERSE 31 "For by these He judges peoples (~yMi[; !ydIy" ~b'-yKi [part ki for + prep beth w/3m.p.suff. "by these" + Qal impf.3m.s. bin judge + noun m.p.abs. am people]);

He gives food in abundance (ryBik.m;l. lk,ao-!T,yI [Qal impf.3m.s. nathan give + noun m.s.abs. okel food + prep lamedh w/Hiphil part.m.s.abs. kabar multiply, be in abundance]).

ANALYSIS: VERSE 31

1. Storm related phenomena (rain and lightning) are one means by which God "judges peoples."
2. It can be for good or for ill.
3. Elihu cites a positive example of divine justice granting peoples ample rain so that they can enjoy "food in abundance."
4. The opposite effect produces famine and of course is a manifestation of divine displeasure.
5. Why does God do this for negative populations?
6. Answer: Acts 17:14

VERSE 32 "He covers His hands with the lightning (rAa-hS'Ki ~yIP;K;-l[; [prep al over, upon + noun f. dual abs. kaph hand, palm + Piel perf.3m.s. kasha cover + noun both s.abs. or light; "lightning" as in v.30b]),

And commands it to strike the mark ([;yGIp.m;b. h'yl,[' wc;y>w: [waw w/Piel impf.3m.s. tsawah command + prep al over, upon + prep beth w/Hiphil part.m.s.abs. paga reach, meet, encounter]).

VERSE 33 "Its noise declares His [its] presence (A[re wyl'[' dyGIy: [Hiphil impf.3m.s. nagadh make known + prep al above; + noun m.s.constr.w/3m.s.suff. rea shouting; "Its noise"]);

The cattle also, concerning what is coming up (hl,A[-l[; @a; hn<q.mi [noun m.s.abs. miqneh cattle + part aph also + prep al above; "what" + Qal part.m.s.abs. alah go up, approach; "is coming up"]).

ANALYSIS: VERSES 32-33

1. Here Elihu portrays God as a warrior who "covers His hands with light (lightning)."
2. Cf. Ps. 18:14; 2Sam.22:15.
3. In pagan art this theme is seen as in the case of Zeus with a thunderbolt in his hand.
4. In Enuma Elish (4:39), Marduk is equipped with lightning as his weapon, as is also Baal: "Seven lightning bolts he casts, eight magazines of thunder; he branishes a spear of lightning" (Ugaritica V 3 [RS 24.245).
5. This warrior commands that the lightning bolt strike its target.
6. Lightning flashing through the sky appears to be haphazard, but in truth God’s omnipotence directs it to its target.
7. Mostly it is for effect, but on occasion it strikes causing some form of destruction.
8. The electrical storm with its thunder and lightning communicates a certain foreboding.
9. Most speak of it in terms of the awesome power of nature, but it is another way God directs attention to His person (v.33a).
10. Lightning is accompanied by thunder, which together sends a sobering message.
11. Of course most ignore the message, but even cattle sense what is coming.
12. God shows men His power and potential for destruction so that men might take shelter in the eternal God.
13. Animals with their limited perception see what’s coming but man tends to shrug off any thoughts that might compel Him to seek God.