VERSE 1 "At this also my heart trembles (yBili dr;x/y< tazOl.-@a; [part aph also + prep lamedh "At" w/adj.f.s.abs. zoth this + Qal impf.3m.s. charad quake, tremble + noun m.s.constr.w/1s.suff. leb heart]),

And leaps from its place (AmAqM.mi rT;yIw> [waw w/Qal impf.3m.s. nathar spring up or start up, leap + prep min from w/noun m.s.constr.w/3m.s.suff. maqom place]).

ANALYSIS: VERSE 1

1. Elihu inserts a personal note about his own reactions to the noise connected with the tempest.
2. Even though he has nothing to fear he admits that the effects of the thunder and lightning upset his tranquility.
3. His pulse quickens as noted in line one: "my heart trembles."
4. In line two he employ hyperbole saying that "it leaps" out of his chest.
5. There is an opening particle (aph) not translated which here means "also."
6. In addition to being a sign to the wicked of divine displeasure, it serves as well to alarm even an innocent man like Elihu.
7. A powerful thunderstorm generates a sense of apprehension in man and beast.
8. And so, in accord with Elihu’s argument God is a great teacher (cf. 36:22).
9. Such things are used by God to arouse awareness of deity with particular emphasis on divine wrath.
10. In this unsettled state at the onset of a major weather event the divine presence is tweaked in the hearts of men.

Autumn Storms (?) (vv. 2-4)

VERSE 2 "Listen closely to the thunder of His voice (Alqo zg<roB. [;Amv' W[m.vi [Qal imper.m.p. shama listen + Qal infin.constr. shama "closely" + prep beth w/noun m.s.constr. rogez roaring, "thunder" + noun m.s.constr.w/3m.s.suff. qol voice]),

And the rumbling that goes out from His mouth (aceyE wyPimi hg<h,w [waw w/noun m.s.abs. hegeh rumbling; from vb meaning to mutter, moan + prep min w/noun m.s.constr.w/3m.s.suff. peh mouth + Qal impf.3m.s. yatsa go forth]).

ANALYSIS: VERSE 2

1. Elihu calls his extended audience (Job and the friends) to enter into his experience.
2. And that experience is the majesty of a major thunderstorm.
3. He isn’t asking them to merely hear what they could not avoid hearing, but to hear the inarticulate voice of God in the storm that was rapidly approaching even as he was speaking!
4. The wordless thunder conveys a message says Elihu.
5. And that message is one that should generate fear and apprehension.
6. So, according to Elihu, the voice of God is present in the storm communicating with men who hear it.
7. There are storms and then there are storms.
8. There are mighty storms and then there are storms that are in a class by themselves.
9. The terminology seen in this verse suggests theophany as in 2Sam.22:8//Ps.18:7.
10. In that instance the event was included seismic as well as atmospheric shaking.
11. That event is commemorated in Psalm 18 wherein David was delivered from certain death at the hands of an unnamed enemy.
12. The noun translated "thunder" (rogez) could be rendered "roaring" or "raging of His voice."
13. The deity is bellicose and angry (Ps.18:8).
14. It is regularly translated "trembling" (Ps. 77:17,10; cp. 99:1).
15. The second noun "rumbling" denotes a more muted signal of displeasure as in "growling."
16. Cf. Isa.8:19; 16:7; 31:4; Job 27:4b ("mutter").
17. The audio effects of a great storm include the loud and the subdued.
18. The crashing of thunder and the rolling of thunder are in view here.
19. For thunder as the voice of God see 1Sam. 7:10; Isa. 30:30; Amos 1:2.

VERSE 3 "Under the whole heaven He lets it loose (Whrev.yI ~yIm;V'h;-lK'-tx;T; [prep tachath under + noun m.s.constr. kol all + def.art.w/noun m.p.abs. shamayim heaven + Qal impf.3m.s.w/3m.s.suff. yashar be level, straight, just; direct "He lets it loose"]),

And His lightning to the ends of the earth (#r,a'h' tApn>K;-l[; ArAaw> [waw w/noun both s.constr.w/3m.s.suff. or light + prep al to + noun f.p.constr. kanaph edge, corner, wing; "ends" + def.art.w/noun both s.abs. erets earth]).

VERSE 4 "After it, a voice roars (lAq-ga;v.yI wyr'x]a; [adv achare backwards; "after" + Qal impf.3m.s. sha-ag roar + noun m.s.abs. qol voice]);

He thunders with His majestic voice (AnAaG> lAqB. ~[er>y: [Hiphil impf.3m.s. ra-am thunder + prep beth w/noun m.s.abs. qol voice + noun m.s.constr.w/3m.s.suff. ga-on exaltation]),

And He does not restrain the lightnings when His voice is heard (AlAq [m;V'yI-yKi ~beQ.[;y> al{w> [waw w/neg lo + Piel impf.3m.s.w/3m.p.suff. aqab take by the heel, supplant; "restrain" + part ki when + Niphal impf.3m.s. shama hear + noun m.s.constr.w/3m.s.suff. qol voice]).

ANALYSIS: VERSES 3-4

1. The theme of thunder as the voice of the gods is a regular feature of Near Eastern and classical literature (Homer, Odyssey; Horace, Odes, Baal in ANET 135a).
2. Interestingly the verb translated "He lets it go" (NAS) and "He directeth it" (KJV) probably has to do with what in various places is called the rainy season.
3. The verb (yashar) means that which is just or lawful derived from a root mean to be level or straight.
4. In this particular instance the thunderstorm dominates the whole sky for many miles.
5. In v.3b the term for lightning is the simple noun "light" (or).
6. Lightning in these two verses is a precursor to thunder.
7. Such an event takes place "under the whole heaven" viewed it vertically and "to the ends of the earth" as viewing it horizontally.
8. After the lightning comes the thunder (v.4; thought is repeated in 4a and 4c).
9. God’s voice detected in the thunder highlights His majesty (literally, "the voice of His majesty").
10. The particular term employed here for "majesty" is also used in connection with "pride" as in 35:12; Psa. 59:12; Prov. 8:13.
11. Here the noun is used in the sense of "excellence" (as in 40:10; Ex. 15:7; Isa. 60:15).
12. In line three of v.4 there is no specific term for lightning.
13. It is apparently to be found in the 3 person plural suffix of the verb "He does not restrain."
14. "When His voice is heard" refers to thunder.
15. Thunder is a natural phenomenon and can be explained in scientific terms it nevertheless is work of the Creator and is chosen by the Creator as a voice box.
16. If God can speak through a donkey, He can reveal His presence through wordless noise.

VERSE 5 "God thunders with His voice wondrously (tAal'p.nI AlAqB. lae ~[er>y [Hiphil impf.3m.s. ra-am thunder; cf. 1Sam. 7:10 + noun m.s.abs. el God + prep beth w/noun m.s.constr.w/3m.s.suff. qol voice + Niphal part.f.p.abs. pa-al be wonderful; does not occur in the Qal; "wondrously"]),

Doing great things which we cannot comprehend ([d'nE al{w> tAldog> hf,[o [Qal part.m.s.abs. ashah do + adj.f.p.abs. gadol great + waw w/neg lo + Qal impf.1p. yada know]).

ANALYSIS: VERSE 5

1. Elihu characterizes the attendant phenomena connected to a storm as "wondrous."
2. A storm contemplated at the human level can produce wonder or amazement.
3. While the phenomena generated by the storm can be explained in naturalistic or scientific terms it still produces an effect on humans called wonderment.
4. Thunder is a case in point (v.5a).
5. What is it about a storm that we cannot understand?
6. While we can apprehend certain aspects of the event we can never know the totality of what God is accomplishing in a storm event.
7. Simply because a singular event has so vary many ramifications.
8. We can surely identify some of them but the totality is way beyond human comprehension.
9. In a big storm there is wind, torrential rain, lightning and thunder and all that occurs over us, then there are the effects on the ground both good and bad from the human perspective.
10. As well there is temperature and barometric pressure.
11. More on this point is seen in the verses that follow.

VERSE 6 "For to the snow He says, 'Fall on the earth (#r,a' awEh/ rm;ayO gl;V,l; yKi [part ki for + prep lamedh w/noun m.s.abs. sheleg snow + Qal impf.3m.s. amar say + Qal imper.m.s. hawah be; "fall" + noun both s.abs. erets earth]),'

And to the downpour and the rain, 'Be strong [And to the rain shower, ‘A mighty downpour’] (AZ[u tArj.mi ~v,g<w> rj'm' ~v,g<w> [waw w/noun m.s.abs. geshem rain, shower + noun m.s.abs. matar rain + noun m.s.abs. geshem rain + noun m.s.constr.w/3m.s.suff. oz strength; "of His strength"]).'

ANALYSIS: VERSE 6

1. In this verse Elihu attributes both the kind of precipitation that falls and the intensity of the event to God’s sovereign will.
2. God wills the weather is the clear teaching of this verse.
3. If he calls for frozen moisture then it will snow.
4. If He calls for heavy rains then it will happen.
5. Behind the scenes God directs weather over the earth according to His many purposes.

VERSE 7 "He seals the hand of every man (~ATx.y: ~d'a'-lK'-dy:B [prep beth w/noun f.s.constr. yadh hand + non m.s.constr. kol all; "every" + noun m.s.abs. adam man + Qal impf.3m.s. chatham seal up]),

That all men may know His work (prep lamedh w/Qal infin.constr. yada know + noun m.s.constr. kol all + noun m.p.constr. ish man + noun m.s.constr.w/3m.s.suff. ma-asheh work]).

VERSE 8 "Then the beast goes into its lair (br,a'-Amb. hY"x; aboT'w: [waw w/Qal impf.3f.s. bo go + noun f.s.abs. chayyah living thing; "beast" + prep beth in + noun m.s.abs. ereb "lair"; from vb ‘to lie in wait, ambush’; artifice])

And remains in its den (!Kov.ti h'yt,nOA[m.biW [waw w/prep beth w/noun f.p.constr.w/3f.s.suff. me-onah dwelling; "den"]).

ANALYSIS: VERSES 7-8

1. In these two verses Elihu reports that God uses inclement weather to curtail the normal activities of man and beast.
2. The unusual phrase beginning v.7 "He seals the hand of every man" is an idiom for preventing a person from doing something, like working.
3. In Elihu’s time most people earned a living working outside.
4. Human enterprise can only take place when God released human hands for work.
5. Being confined to some shelter during a storm man can contemplate a higher authority who has just curtailed human endeavor.
6. And so, God reveals Himself to humans in torrential storms/blizzards.
7. Even animals retreat from the open to their shelters.
8. Animals haven’t a clue as to why they cannot forage for food in their state of enforced idleness.
9. This is another example of God teaching us more than the beasts of the earth (cf. 35:11).
10. Yet few humans rise above the level of beasts sitting in their shelters complaining, worrying or happy not to have to go to work/school.
11. But God is still teaching men by these events.
12. It should teach us that we are completely dependant upon God for all things that make life worth living.
13. Man in his arrogance is often put in his place when a major weather event shuts down human activity due to the extreme in the elements.

VERSE 9 "Out of the south comes the storm (hp'Ws aAbT' rd,x,h;-!mi [prep min from + def.art.w/noun m.s.abs. cheder chamber; "south" + Qal impf.3f.s. bo go; "comes" + noun f.s.abs. suphah storm wind]),

And out of the north the cold (hr'q' ~yrIz"M.miW [waw w/prep min from w/noun m.p.abs. mezarim "north" + noun f.s.abs. qarah cold]).

ANALYSIS: VERSE 9

1. Line 1 reads literally, "A storm comes out of the chamber."
2. The noun translated "south" is "chamber" (cheder) and is also found at 9:9 in reference to what Job called "chambers of the south."
3. In that verse it refers to a southern constellation which may have been visible to Job in his day.
4. In poetic language winds are seen as stored in chambers and are brought out by God from their storehouses (cf. Ps. 135:7; Jer. 10:13; 51:16).
5. From the south comes the supah the south wind.
6. This noun is found in 21:18 and 27:20.
7. This wind is a hot dry wind that blows for days and sucks the moisture out of the land.
8. It arises in a desert zone and blows on the fertile land during the summer season.
9. Line 2 reads literally, "Cold from the scattering winds."
10. The term "north" is mezerim from a verbal root meaning ‘so scatter.’
11. The noun for a pitchfork (mizreh) is in this word group.
12. Here the term is a meteorological term, but is precise meaning is unknown.
13. Since "cold" (qarah) is mentioned it must refer here to the north wind.
14. The south desert wind is mentioned in line 1, and the freezing cold wind is mentioned in line 2.
15. The southern winds can produce violent tornados.
16. The northern winds clear the atmosphere and scatter dark clouds.

VERSE 10 "From the breath of God ice is made (xr;q'-!T,yI lae-tm;v.NImi [prep min w/noun f.s.constr. neshamah breath + noun m.s.abs. el God + Qal impf.3m.s. nathan give + noun m.s.abs. qerach ice, frost]),

And the expanse of the waters is frozen (qc'WmB. ~yIm; bx;row> [waw w/noun m.s.abs. rochabh wide place; "expanse" + noun m.p.abs. mayim waters + prep beth w/noun m.s.abs. mutsaq constraint; here: ‘in constraint’; or "is frozen"]).

ANALYSIS: VERSE 10

1. Here, reports Elihu, "the breath of God produces ice."
2. "The breath of God" is poetic language here for cold artic winds that generate ice in the form of sleek, snow and frost.
3. Cf. Psa. 147:17 "He cast forth His ice as fragments; Who can stand before His cold?"
4. Due to extremely low temperatures associated with the north winds ice forms where there was liquid water.
5. Here and in 38:30 we have a accurate depiction of the formation of ice (cf. also Ps. 147:16-18).
6. The "breath" of God referred to in 4:9 and 32:8 (cf. also Isa. 40:7) is usually hot but here it is frigid.
7. Line 2 employs strange language to describe the effect of frigid temperatures extending over weeks and months producing frozen lakes and oceans.
8. The literally reading of line 2 is as follows: "And the breadth of the waters in constraint."
9. This can refer to none other than water freezing over the surface of lakes and oceans.

VERSE 11 "Also with moisture He loads the thick cloud (b[' x;yrIj.y: yrIB.-@a; [part aph also + prep beth w/noun m.s.abs. ri moisture; only here; the verb is rawah be satiated + Hiphil impf.3m.s. tarach toil; only in the hiphil here; otherwise occurs at Deut 1:12 and Isa. 1:14 + noun m.s.abs. abh cloud; "the thick cloud"]);

He disperses the cloud of His lightning (ArAa !n:[] #ypiy" [Hiphil impf.3m.s. puts scatter, disperse + noun m.s.constr. anan cloud; used mostly in connection with the cloud theophany at the Exodus; also at 7:9; 26:8,9; 37:15; 38:9 + noun both s.constr.w/3m.s.suff. or light; "His light[ning]"]).

ANALYSIS: VERSE 11

1. What we have reported on here is the movement of a dark moisture laden cloud such as seen in an approaching thunderstorm.
2. Most translations of line 2 see this as a reference to the production of lightning.
3. Or it could refer to the breaking up of the storm cloud with the sunlight (Heb is or for light from any source) pouring through.
4. The verb here is "disperses."
5. This seems the better way to take line 2.
6. In that case, we have here the cloud becoming water laden (hiphil of tarach, be burdened) via evaporation and on the end of the cloud’s history we have the cloud being dispersed and the sky overhead gradually showing the light of the sun.
7. In between is the thunder shower.

VERSE 12 "It changes direction, turning around by His guidance (Îwyt'l{WBx.t;B.Ð ¿Atl'WBx.t;B.À %Peh;t.mi tABsim. aWhw [waw w/pro.3m.s. hu he + noun f.p.abs. mesibbah turn (of affairs or direction); "changes direction" + Hithpael part.m.s.abs. haphak turn; "turning around" + prep beth w/noun f.p.constr.w/3m.s.suff. tachebulah good advice, wise counsel; "by His guidance"]),

That it may do whatever He commands it (~WEc;y> rv,a] lKo ~l'[\p'l. (prep lamedh w/Qal infin.constr.w/3m.p.suff. pa-al do + noun m.s.abs. kol all + pro. asher which + Piel impf.3m.s.w/3m.p.suff. tsawah command])

On the face of the inhabited earth (hc'r>a' lbete ynEP.-l[; [prep al upon + noun both p.constr. panim face + noun f.s.abs. tebel world (inhabited) + noun f.s.abs. erets earth]).

VERSE 13 "Whether for correction, or for His world (Acr>a;l.-~ai jb,vel.-~a [part im if, whether + prep lamedh w/noun m.s.abs. whebet rod; "correction" + part im or + prep lamedh w/noun f.s.constr.w/3m.s.suff. erets world, earth]),

Or for lovingkindness, He causes it to happen (Whaecim.y: ds,x,l.-~ai [part im whether; "Or" + prep lamedh w/noun m.s.abs. chesed loyal-love, loving-kindness + Hiphil impf.3m.s. matsa find; "cause it to happen]).

ANALYSIS: VERSES 12-13

1. We have in these verses a general and concluding statement to teach that elements in the atmosphere and of the weather follow divine commands.
2. Men ought not to glorify nature, but the Author of the weather, the Creator and Sustainer of all things natural.
3. "And it" in line 1 refers to the movement of a weather pattern bringing rain upon the earth.
4. What is clearly featured in v.12 is the path the storm cloud takes.
5. Storm fronts are subject to changing directions, and for Elihu it is because there is a mysterious force that directs their movement.
6. That force is God and He directs their movement according to His purposes.
7. A storm cloud changes direction "by His guidance."
8. He, and not merely natural forces, is at play in the path any particular storm may take.
9. This can account for the fact why so many forecasts fall short of fulfillment.
10. God’s power must be accounted for in matters meteorological.
11. He has the ultimate say-so as the words "He commands it" suggests.
12. God did not merely place certain natural processes into operation and step back; He takes and active role in the rain clouds that pass over "the inhabited earth."
13. God is the unseen but real captain of this ship.
14. The storm serves His purpose, for good or for ill.
15. The noun translated "correction" in v.13 is "rod."
16. Wind and rain and lightning can do much damage on the ground.
17. The second "or" in this verse is literally "for His land."
18. The moisture generated brings life-sustaining rains on the soil.
19. Note that it is "His world" or "land."
20. And He irrigates it according to His counsels.
21. The third "or" is "for loving-kindness."
22. Humans are greatly benefited by the seasonal rains (cf. Acts 14:17).
23. This aspect of the divine character, namely His mercy, is a part of the divine witness to the world of unbelief.
24. He bears witness to Who and What He is via grace and wrath.
25. All this, says Elihu, by the last verb in the verse, "He cause to it happen."

Elihu Employs Irony (vv. 14-24)

VERSE 14 "Listen to this, O Job, Stand and consider the wonders of God (lae tAal.p.nI !nEABt.hiw> dmo[] bAYai taZO hn"yzIa]h; [Hiphil imper.m.s. azan lend an ear, listen + adj.f.s.abs. zoth this + proper noun Job + Qal imper.m.s. amar stand; or "stop" + Hithpolel imper.m.s. bin consider; as in "contemplate" + Niphal part.f.p.abs. pala be marvelous + noun m.s.abs. el God]).

ANALYSIS: VERSE 14

1. Elihu has not addressed Job directly since 36:24.
2. Elihu does not want his teaching to be lost on Job so he exhorts him to "Listen to this."
3. This is followed up by "stop and ponder the wonders of God."
4. "The wonders of God" will be confined to meteorological phenomena as is the case in chap. 36:26-37:13.
5. Elihu uses weather related phenomena to reestablish in Job’s thinking the superiority of God in wisdom to that of humans.
6. Man’s knowledge is a limited knowledge not to mention limited ability.
7. Job has lost sight of his place relative to the Creator and Lord of nature.
8. For formal appeals to Job to "hear" see 33:1,31,33 (also to others at 34:1,10,16), and the related "give ear" as 33:1 (to others at 34:2; 34:16).
9. Verse 14 introduces the final strophe of Elihu’s 4^th and final speech.
10. Elihu wants Job to spend some time in contemplation.
11. His pondering is supposed to provide him with insight relative to the person of God.
12. Only by so doing can he abandon his crusade against the integrity of God.

VERSE 15 "Do you know how God establishes them (~h,yle[] H;Ala/-~WfB. [d;teh] [def.art.w/Qal impf.2m.s. yada know + prep beth ("how") w/Qal infin.constr. shum place, appoint, establish, make + noun m.s.abs. eloah God + prep al w/3m.p.suff.]) ,

And makes the lightning of His cloud to shine (Ann"[] rAa [;ypiAhw> [waw w/Hiphil perf.3m.s. yapha cause to shine + noun both s.abs. or light; "lightning" + noun m.s.constr.w/3m.s.suff. anan cloud])?

ANALYSIS: VERSE 15

1. Previously Elihu has been blunt with Job but in this strophe he employs irony/sarcasm.
2. To challenge Job Elihu puts before him a series of rhetorical questions.
3. The answer to the question seen in this verse is of course, no.
4. The man who has questioned God’s administration of the human race should ponder the fact that he is unable to explain the wondrous work of establishing clouds in the sky and making lighting flash through these same clouds.
5. What Job doesn’t know is how God place clouds in the sky and how an electrical storm suddenly appears in a cloudy sky.

VERSE 16 "Do you know about the layers of the thick clouds (b['-yfel.p.mi-l[; [d;teh] [def.art.w/Qal impf.2m.s. yada know + prep al over; "about" + noun m.p.constr. miplash swaying, poising; only here; "layers" + noun m.s. abh cloud; "thick cloud"]),

The wonders of one perfect in knowledge (~y[iDe ~ymiT. tAal.p.m [noun f.p.constr. mipla-ah wondrous work + adj.m.s.constr. tamim complete, perfect + noun m.p.abs. dea knowledge]),

ANALYSIS: VERSE 16

1. This second rhetorical question is not asking how clouds spread around the earth as it is universally known that the clouds move due to wind.
2. His question has to do with the why of the matter.
3. Why do clouds form now and not later is the jest of this question.
4. The fact is the formation and appearance of clouds is unpredictable.
5. And that makes this phenomenon a wonder/marvel.
6. The only one who can operate this meteorological marvel is the one who is perfect in knowledge.
7. Based on God’s attribute of omniscience He directs the weather over the earth in perfect harmony with His prophetic plan for the ages.
8. And Job is the man who presumes to question God’s ways!

VERSE 17 You whose garments are hot (~yMix; ^yd,g"B.-rv,a [rel.pro. asher who + noun m.p.constr.w/2m.s.suff. begedh garment + adj.m.p.abs. cham hot]),

When the land is still because of the south wind (~ArD'mi #r,a, jqiv.h;B. [prep beth (when) w/Hiphil infin.constr. sheqet tranquility; "is still" + noun both abs. erets land + prep min from + noun m.s.abs. darom south])?

ANALYSIS: VERSE 17

1. Only here is the sirocco called the "south wind"; usually it is referred to as the east wind (qadim 15:2; 27:21; 38:24; but see Lk. 12:55).
2. This wind blows from the east and southeast.
3. Job is a mere mortal who cannot even control the temperature of his clothing!
4. He is a victim when this summer weather pattern sets in.
5. The land it blows over "is still" as not a living thing moves from its place.
6. It is so very hot that one’s energy is sapped and so people and beasts tend to stay put.
7. This situation prevails sometimes for weeks on end.
8. People become listless and irritable.

VERSE 18 "Can you, with Him, spread out the skies (~yqix'v.li AM[i [;yqir>T; [Hiphil impf.2m.s. raqa stamp, stretch + prep im with w/3m.s.suff. "with Him" + prep lamedh w/noun m.p.abs. shachaq dust, cloud, "skies"]),

Strong as a molten mirror (qc'Wm yair>Ki ~yqiz"x] [adj.m.p.abs. chazaq strong + prep kaph w/noun m.s.abs. rei mirror + Hophal part.m.s.abs. yatsaq pour; "molten"])?

ANALYSIS: VERSE 18

1. The spreading out of the skies is the establishment of the 1^st heaven or the earth’s atmosphere.
2. The atmosphere over us can take on a variety of forms depending on the meteorological factors at play over a given area.
3. Here the condition is liken to a molten mirror.
4. The analogy is not designed to emphasize reflectivity but rather hardness.
5. Ancient mirrors were made of beaten and polished bronze so the hardness factor fits.
6. Glass mirrors were not known until late Roman times.
7. The noun "skies" is used in of clouds in 35:5 and 36:28.
8. Again, Job is put in his place as he is incapable of assisting God in the activity of spreading out the skies.
9. Elihu engages in sarcasm when he asks Job if could assist God in making the sky appear such a bold blue hue on an extremely hot day.

VERSE 19 "Teach us what we shall say to Him (Al rm;aNO-hm; Wn[eydIAh [Hiphil imper.m.s.w/1p.suff. yada know; "teach" in hiphil + interrog mah what? + Qal impf.1p. amar say + prep lamedh w/3m.s.suff. "to Him"]);

We cannot arrange our case because of darkness (%v,xo-ynEP.mi %ro[]n:-al{ [neg lo + Qal impf.1p. arak arrange + prep min from w/noun m.p.constr. paneh face; "case" + noun m.s.abs. choshek darkness]).

ANALYSIS: VERSE 19

1. Elihu invites Job on behalf of the human race (or maybe just him and the friends) to offer words to address God.
2. Why does he do this?
3. It is unlikely that he is thinking about the weather here, as if the men were taking issues with God’s management of the weather.
4. The adjusted do not argue with God calling his administration of his plan into disrepute.
5. Elihu chides Job as one who moves on a higher plane that the rest of us.
6. So he says, you tell us what to say to God when we are at odds with our niche.
7. Elihu is not talking about prayer but rather a confrontation with deity due to a grievance wherein God is in the wrong.
8. This all goes back to Job’s wish to confront God in some legal setting.
9. Again, he sarcastically asks Job to provide in words a few pointers that could assist God in the administration of any facet of His plan!
10. In line 2 Elihu points out that even if we could approach God in this fashion we suffer from ignorance, called here "darkness."
11. In order to correct God we would need to know what He knows and that is not remotely possible.
12. We would be at a total disadvantage if we engaged in a legal battle of words with God, who is perfect in knowledge.

VERSE 20 "Shall it be told Him that I would speak (rBed;a] yKi Al-rP;suy>h; [def.art.w/Pual impf.3m.s. saphar recount; "told" + prep lamedh w/3m.s.suff. + part ki what, that + Piel impf.1s. dabar speak])?

Or should a man say that he would be swallowed up [If a man should speak, surely he would be swallowed up] ([L'buy> yKi vyai rm;a'-~ai [part im if + Qal perf.3m.s. amar speak + noun m.s.abs. ish man + part ki then + Pual impf.3m.s. bala swallow up])?

ANALYSIS: VERSE 20

1. The thought here follows that of v.19.
2. Elihu proceeds to demonstrate the folly of presuming to take God to task.
3. His purpose is to show Job that no man would stand a chance in a verbal confrontation with God.
4. Line one could read: "If I speak, will he be told something?"
5. God is incapable of being enlightened on any topic.
6. Anything humans might have to say to God would be a total waste of time as no one can tell God a thing.
7. So there is no value to Job’s desire to speak to God (e.g., 9:35; 13:22; 23:4; 31:37).
8. The great teacher cannot be taught anything.
9. Line 2 states the results of such a fantasized encounter.
10. The person so doing "would be swallowed up," meaning said person would fail miserably in such a debate.
11. To be swallowed up is to be beaten and destroyed.
12. God would easily refute the arguments of such a defendant and impose a penalty.
13. Is that what Job wants?

VERSE 21 "Now men do not see the light which is bright in the skies (~yqix'V.B; aWh ryhiB' rAa War' al{ hT'[;w> [waw w/adv attach now + neg lo + Qal perf.3p. ra-ah see + noun both s.abs. or light + adj.m.s.abs. bachir bright + pro.3m.s. hu which + prep beth w/noun m.p.abs. shachaq dust, cloud, "skies"]);

But the wind has passed and cleared them (~reh]j;T.w: hr'b.[' x;Wrw> [waw w/noun both s.abs. ruach wind + Qal perf.3f.s. abar pass + waw w/Piel impf.3f.s.w/3m.p.suff. tacher clean; "cleared them"]).

ANALYSIS: VERSE 21

1. In these final verses Elihu returns to his meteorological portraits.
2. Line one is actually an observation what when it is overcast men do not see "the light which is bright in the skies" (e.g., the sun), but when the wind removes the overcast from the immediate area the skies are "cleared" of clouds (the suffix on the final verb).
3. Some take this verse to mean that men cannot stare into the sun and see it, but that is not true absolutely.

VERSE 22 "Out of the north comes golden splendor (ht,a/y< bh'z" !ApC'mi [prep min out of + noun f.s.abs. tsaphon north + noun m.s.abs. zahab gold + Qal impf.3m.s. atahah come]);

Around God is awesome majesty (dAh ar'An H;Ala/-l[; [prep al above; "around" or ‘with’ + noun m.s.abs. Eloah God + Niphal part.m.s.abs. yare fear, revere; "awesome" + noun m.s.abs. hodh splendor]).

ANALYSIS: VERSE 22

1. Line one apparently continues with weather related phenomena.
2. The golden color of the sky may have to do the sun’s golden rays streaking along the borders of the clouds as they are being dispersed by the wind.
3. The line reads literally, "Out of the north comes gold."
4. This visual effect is most impressive.
5. It occurs from time to time after a thunderstorm.
6. It conjures up the visible glory of God as suggested by line two.
7. "Around God is awesome majesty" probably refers to the heavenly scene.
8. The noble metal gold is employed symbolically for the divine essence.
9. There is evidence in the OT that the north is the dwelling place of God.
10. In Isa. 14:13 God and the angels are associated with "the mountain of assembly," which is associated in that verse with the north.
11. Cp. Ps. 48:2 which reads, "Beautiful in elevation, the joy of the whole earth, is Mount Zion in the far north, the city of the great King."
12. The chariot in Ezekiel’s vision came out of the north (1:4).
13. Here again, the golden glow is nothing more than the sun shining just after a thunderstorm before the departing clouds.
14. This momentary skyscape can be most impressive and is reminiscent of the divine majesty which is on display at all times in heaven above.

VERSE 23 "The Almighty -- we cannot find Him (WhnUac'm.-al{ yD;v; [noun m.p.abs. Shaddai + neg lo + Qal perf.1p.w/3m.s.suff. matsa find]);

He is exalted in power (x;ko-ayGIf; [adj.m.s.abs. shaggi great; "is exalted" + noun m.s.abs. koach power (inherent aspect)])

And He will not do violence to justice and abundant righteousness (hN<[;y> al{ hq'd'c.-brow> [waw w/noun m.s.abs. mishpat justice; judgment + waw w/noun m.s.abs. robh abundance + noun f.s.abs. tsedaqah righteousness + neg lo + Piel impf.3m.s. anah afflict, oppress; "not do violence"]).

ANALYSIS: VERSE 23

1. The One who dwells in majesty (cf. 1Tim. 6:16) is beyond our reach and cannot be fully comprehended by humans.
2. Job exclaimed in 23:3, "Oh that I knew where I might find Him, that I might come to His seat!"
3. Elihu reminds Job that God is not at his beck and call.
4. God determines the circumstances surrounding any physical contact with humanity.
5. We cannot call Him out as Job tried to do.
6. God cannot be manipulated with respect to a human encounter.
7. Job must exercise patience and wait on God to resolve his plight.
8. In the meantime we must humble ourselves under God’s mighty hand.
9. It is enough to know that the One who remains inaccessible is "exalted in power."
10. Our God possesses all the power to enforce His will and there is no power earthly or angelic that rivals the omnipotence of God.
11. Elihu goes on to report the truth that there can never be an abuse of that power since God possesses the twin attributes of justice and righteousness.
12. And further, that +R is abundant, that is, able to meet any situation.
13. Justice and righteousness remain intact even for a man like Job.
14. To call righteousness and justice into question is to ignore omniscience.
15. Those who question God are those who are ignorant of wisdom.
16. Absolute power more often than not leads to oppression when exercised by humans.
17. But, says Elihu, "In justice [judgment] and abundant righteousness, He does not oppress" (alternate translation).
18. God has the ability to do anything, but His power is restrained by His perfect character (+R and J).
19. He permits wrong to be done to the righteous, but He validates their faith in time and in Ph3.
20. All evildoers will come under His punitive justice in due time.
21. None escapes.
22. Because God is immutable He cannot violate +R and J.
23. Job lost sight of this and made inappropriate demands upon the One exalted in power.
24. He even went so far as to accuse God of injustice and misadministration.
25. He went way beyond simple lament.
26. But through it all he proved himself one with the positive of the earth.

VERSE 24 "Therefore men fear Him (~yvin"a] WhWarey> !kel' [prep lamedh w/part ken "therefore" + Qal perf.3p.w/3m.s.suff. yare fear + noun m.p.abs. enosh mortal man]);

He does not regard any who are wise of heart (ble-ymek.x;-lK' ha,r>yI-al{ [neg lo + Qal impf.3m.s. ra-ah see; "regard" + noun m.s.constr. kol all; "any" + adj.m.p.constr. chakam wise + noun m.s.abs. leb heart])."

ANALYSIS: VERSE 24

1. There are those, says Elihu, who actually fear the One who is all-powerful and who alone possesses perfect righteousness and justice.
2. These types exist and take God and His plan seriously however few their numbers.
3. These are the ones who take seriously the things the great Teacher communicates.
4. Job acted too freely in demanding an audience with God and went so far as calling +R and J into question.
5. In other words, Job charged God with wrongdoing.
6. And so, the man who entered testing in the uprightness of his soul morphed into the man who was in danger of dying the sin unto death.
7. All this, because he pandered to his ISTA.
8. The way out for all of us is confession and repentance.
9. Those who reject the wisdom of God on any topic fall into the category of the one "who is wise of heart."
10. This path is the road to the sin unto death.
11. No one can afford to reject any clearly established truth such as Job briefly did.
12. Genuine fear of God leads to a fuller understanding of wisdom.
13. Those who fear Him seek Him (Prov. 1:7, cp. 29; 2:5; 8:13; 9:10; 14:26-27; 15:33; 22:4; 23:17; Ps.111:10; Isa. 11:3,6 (of Messiah); 2Cor. 5:11; Acts 9:31).
14. Elihu, unlike the three friends, remained true to the situation confronting Job.
15. Elihu thought the situation through being true to the facts and true to the wisdom they had all grown up under.
16. For Job two paths remained open to him; either continue under divine discipline and the sin unto death, or repent and enjoy days of prosperity.
17. The friends focused on an non-existent sin while Elihu zeroed in on Job’s sin of the tongue (cf. 36:5-17).
18. Finally, Elihu teaches Job that the workings of the natural world are a means of teaching men about who and what God is.
19. Specifically, that rainfall is a blessing (36:31), thunder a harbinger of wrath (36:33), etc.
20. All this is designed to bring Job back to a place where He fears and trusts God.