Job 37

We hereby complete our first pass of Elihu's speeches. He is more accurate than many give him credit for. I read this paragraph from Good (In Turns of Tempest, A Reading of Job) to my wife - she laughed. But I don't agree with Good even though I enjoy his prose very much.

Elihu's theology is depressingly conventional, adding nothing except detail to what the friends have given us in quite sufficient detail. His style is more than depressingly opaque, uttering sentence after sentence in which the words make sense one by one but defy comprehension in combination. It is wordy, convoluted, often scarcely intelligible. The speeches contain some nuggets of semiprecious metal, but embedded in such thick clods of ordinary dirt as to weary the miner beyond reason. Dealing with good poetry is hard and exhilarating, Dealing with Elihu is just hard.

Indeed of this my heart quakes
and is let go from its place
Hear to hear in the trouble of his voice
and the sigh that from his mouth comes forth
Under the whole heavens, he makes it clear
and his light to the wings of the earth

After it a voice roars
it thunders in a voice of his majesty
and he will not supplant them when his voice is heard

the One thunders wonderfully in his voice
making great things we do not know
for to the snow he says
be of earth and small rain
and great rain of his might

In the hand of every human he seals
for the knowledge of all mortals of his work
and all life goes to her place of waiting
and in their habitations dwell

From the south comes storm
and from the scattering cold
by the breath of the One ice is given
and the breadth of the waters outpouring

indeed in watering he burdens a cloud
he scatters the mist of his light
and he overturns turnabouts in bindings
to the works - all that he commanded
in the face of the world of earth
if of sceptre if of his earth
if of his lovingkindness he will let it be found

give ear to this Job
stand and understand the wonders of the One
do you know God's setting of them
and the light of his mist he made shine?
do you know about the balancing of cloud
from the wonders of the perfect in knowledge?
how your garments warm
when he quiets earth from the south?
have you hammered out the sky with him
mighty as a poured mirror?

Make known to us what we will say to him
we cannot array in order in the face of darkness
will one recount to him that I will speak?
if a man speaks will he be swallowed?
and now they do not see the brilliant light
this is in the sky
but the wind passes over and purifies them

from the north gold comes
with God a fearful splendor
The Sufficient we do not find out
great of power and judgment
and much righteousness - he does not afflict
therefore mortals fear him
he does not see all the wise of heart(1)

(1) Good has a double negative - "he does not see any who are wise of heart". It might be a reminder of Psalm 14/53 but there is only one negation in the colon: לֹא-יִרְאֶה כָּל-חַכְמֵי-לֵב. Pope interprets - "he respects no clever mind" - he moves the modifier of the negative particle from the verb to the phrase. (Perhaps). Staples has "Yea - all that are wise of heart fear him". It is so convenient that one can emend one letter and reverse the meaning of a phrase. TS has "he respecteth not any who are wise of heart". (= KJV and JPS 1917 in its sense.) Go figure!

Job 36

Again in this chapter are a number of words that remind me of the frame story - in addition to the use of incite noted in the prior post, there is substance, offering (one of Job's words) and from afar. All this is

... indication that Elihu knows what is going on behind the scenes. The use of סות - incite used twice here in verses 16 and 18 reflects the words of God in chapter 2 - וַתְּסִיתֵנִי בוֹ לְבַלְּעוֹ חִנָּם "though you incited me against him to swallow him for nothing". I noted earlier a command to Job to present himself (33.5).

With respect to עלה offering, I may be reading for sound only. This chapter also has many words meaning clamour, noise, or other aural effect. Elihu anticipates the gifts of creation to be noted later in the whirlwind - perhaps these are figurative and suggest a greater gift.

The core for me are these simple words: they will expire without knowledge. What knowledge is he referring to? Can one be conscious of it? Is it hidden from the damaged? There are many of those who are displaced - thrown into confusion without cause. The parents have sinned and the children's teeth are set on edge.

In my opinion, there is again much that is new in this speech - perhaps incomprehensible, but it is new.

Morph - data - into English of a sort.

And Elihu continued and he said

Encircle me a little and I will declare to you
for still of God there are speeches
I will lift up my knowledge from afar
and to the one whose work I am I will give justice
for in truth my speech is not a lie(1)
complete knowledge is with you

lo the One is great and will not refuse
the great of strength of heart
he will not maintain the life of the wicked
and judgment of the needy he gives
he does not diminish from the just one his eyes
and kings on the throne - he seats them(2)
in perpetuity and they are high

and if those bound in fetters
are captured in ropes of affliction
then he tells to them their works
and their transgressions that they allow to be great over them
and he reveals to their ear his mentoring
and he says that they should turn from iniquity(3)

if they hear and serve
they will consume their days in the good
and their years in pleasantness
but if they do not hear
into death they will pass on
and they will expire without knowledge(4)

but hypocrites in heart are set in wrath
they do not call for he binds them
their being dies in youth
and their life among the holy(5)
he rescues the needy from his affliction
and reveals oppression to their ears

and indeed he incites you from the mouth of your affliction
instead of her, broad, no outpouring, and rest(6)
your table he fills with fatness
but the adjudication of the wicked you have filled
adjudication and judgment sustain
for wrath lest he incite you with wealth
and a great ransom cannot be stretched out for you

will he array in order your noise not to treasure it(7)
and all the upholding of strength?
do not long for the night
of the offerings of the peoples under them(8)
be upright - do not look on iniquity
for against this you chose from affliction

lo the One exalts in his strength
who teaches like him?
who visits his way to him?
or who is to say "you have worked iniquity"?
remember that you increase his work
of which mortals sing

every human discerns in him
a mortal attends from afar
lo the One is increase and we do not know him
the number of his years is past finding out
for he diminishes dripping water
to refine rain to humidity
which the skies distill
and trickle much on the human

indeed if one understand the spreading of a cloud
the clamour from his booth
lo - he spreads on it his light
and the root of the day he covers
for in them he adjudicates the peoples(9)

he gives meat from greatness
on open palms he covers light
and he commands her in meeting
a sound tells him
there is substance indeed for offering(10)

There is such variation and such confusion in this chapter - I scarcely imagine I could add notes on this first reading. Just a few things that occur to me.
(1) no anointing is a lie
(2) many kings one throne - not their thrones
(3) such a gentle command from on high
(4) let it not be so who reads these words - be known, beloved
(5) בקדשים - usually rendered prostitutes - seems out of place in Elihu's speech.
(6) Job has admitted his longing.
(7) noise ? wealth ? treasure ? I don't think this is a straightforward moral question on wealth and the temptations thereof. I have read it as a speech to Job about Job's suffering and longing.
(8) this is a reference to Job's longing for un-creation
(9) Pope has nourishes - nice, but a rewrite. Why not the judgment of a shower! "that love, joy, hope, like flower, spring in his path to birth"?
(10) substance (from chapter 1), we intimate here the offering of substance that is complete and acceptable.

Super-dog

Comic relief.
More here

Man, male, mortal, human, warrior

After reflection on the archaic, epic, and male aspects of this poem, I am thinking that

• אָדָם might have been Adam but it didn't work - so I have left this one as human (after humus)
  
• אִישׁ I used man - though not specifically male, this poem is mostly about males
  
• גֶבֶר I tried warrior and I can be more fully concordant here
• אֱנוֹשׁ I will retain mortal

and there is also the word 'male' מת which might be rendered as mortal given its closeness to death - but I think I will leave it, for what then would I use for אֲנָשִׁים.

A curious aspect of chapter 34 is the number of times these words appear (16 in 13 verses) - That says to me that Elihu is very focused on the human.

* marks a change from my first posting - also made there

א אִישׁ הָיָה בְאֶרֶץ עוּץ אִיּוֹב שְׁמוֹ וְהָיָה הָאִישׁ הַהוּא תָּם וְיָשָׁר וִירֵא אֱלֹהִים וְסָר מֵרָע	1.1	A man there was in the land of Uz Job his name and he was, the man, this very one, complete and upright and he fears God and turns away from evil
ג וַיְהִי מִקְנֵהוּ שִׁבְעַת אַלְפֵי צֹאן וּשְׁלֹשֶׁת אַלְפֵי גְמַלִּים וַחֲמֵשׁ מֵאוֹת צֶמֶד בָּקָר וַחֲמֵשׁ מֵאוֹת אֲתוֹנוֹת וַעֲבֻדָּה רַבָּה מְאֹד וַיְהִי הָאִישׁ הַהוּא גָּדוֹל מִכָּל בְּנֵי קֶדֶם	1.3	and these were his acquisitions seven thousand sheep and three thousand camels and five hundred pair of oxen and five hundred she-donkeys and servants - a very great service and so it was the man, this very one who was great among all the children of antiquity
ד וְהָלְכוּ בָנָיו וְעָשׂוּ מִשְׁתֶּה בֵּית אִישׁ יוֹמוֹ וְשָׁלְחוּ וְקָרְאוּ לִשְׁלֹשֶׁת אַחְיֹתֵיהֶם לֶאֱכֹל וְלִשְׁתּוֹת עִמָּהֶם	1.4	And his sons used to give house parties each man on his day and they sent and called for their three sisters to eat and drink with them
ג וַיֹּאמֶר יְהוָה אֶל הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ אֶל עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע וְעֹדֶנּוּ מַחֲזִיק בְּתֻמָּתוֹ וַתְּסִיתֵנִי בוֹ לְבַלְּעוֹ חִנָּם	2.3	and יְהוָה said to the accuser have you set out in your heart concerning my servant Job? For there is none like him in the earth a man complete and upright fearing God and turning away from evil and still for him he prevails in his completeness though you incited me against him to swallow him for nothing
ד וַיַּעַן הַשָּׂטָן אֶת יְהוָה וַיֹּאמַר עוֹר בְּעַד עוֹר וְכֹל אֲשֶׁר לָאִישׁ יִתֵּן בְּעַד נַפְשׁוֹ	2.4	And the accuser answered יְהוָה saying Skin for skin for all there is to a man he will give for his life
ג יֹאבַד יוֹם אִוָּלֶד בּוֹ וְהַלַּיְלָה אָמַר הֹרָה גָבֶר	3.3	Perish! day in which I was born and the night that said a warrior-child is conceived*
כג לְגֶבֶר אֲשֶׁר-דַּרְכּוֹ נִסְתָּרָה וַיָּסֶךְ אֱלוֹהַּ בַּעֲדוֹ	3.23	to a warrior whose way is concealed* and from whom God has screened himself
יג בִּשְׂעִפִּים מֵחֶזְיֹנוֹת לָיְלָה בִּנְפֹל תַּרְדֵּמָה עַל-אֲנָשִׁים	4.13	in the tempest of thought from night visions when a trance falls on mortals
יז הַאֱנוֹשׁ מֵאֱלוֹהַּ יִצְדָּק אִם מֵעֹשֵׂהוּ יִטְהַר-גָּבֶר	4.17	a mortal than God more just? even than his maker a warrior more pure?
ז כִּי-אָדָם לְעָמָל יוּלָּד וּבְנֵי-רֶשֶׁף יַגְבִּיהוּ עוּף	5.7	when a human is born to misery the children of fire carry it high
יז הִנֵּה אַשְׁרֵי אֱנוֹשׁ יוֹכִחֶנּוּ אֱלוֹהַּ וּמוּסַר שַׁדַּי אַל-תִּמְאָס	5.17	Behold happy is the mortal whom God reproves the mentoring of the Sufficient do not refuse
א הֲלֹא-צָבָא לֶאֱנוֹשׁ על- (עֲלֵי-) אָרֶץ וְכִימֵי שָׂכִיר יָמָיו	7.1	Is it not the press-gang for a mortal on earth like the days of a mercenary, his days?
יז מָה-אֱנוֹשׁ כִּי תְגַדְּלֶנּוּ וְכִי-תָשִׁית אֵלָיו לִבֶּךָ	7.17	What is a mortal that you make him great and that you fix on him your heart
כ חָטָאתִי מָה אֶפְעַל לָךְ נֹצֵר הָאָדָם לָמָה שַׂמְתַּנִי לְמִפְגָּע לָךְ וָאֶהְיֶה עָלַי לְמַשָּׂא	7.20	I have sinned - what do I do to you, keeper of the human? or why have you set me as your target so that I am to myself a heavy load?
ב אָמְנָם יָדַעְתִּי כִי-כֵן וּמַה-יִּצְדַּק אֱנוֹשׁ עִם-אֵל	9.2	In truth I know and so what! And how can a mortal be just with God!
לב כִּי-לֹא-אִישׁ כָּמוֹנִי אֶעֱנֶנּוּ נָבוֹא יַחְדָּו בַּמִּשְׁפָּט	9.32	for not a man like me that I will answer him that we come together in judgment
ד הַעֵינֵי בָשָׂר לָךְ אִם-כִּרְאוֹת אֱנוֹשׁ תִּרְאֶה	10.4	Eyes of flesh have you that you see as a mortal sees?
ה הֲכִימֵי אֱנוֹשׁ יָמֶיךָ אִם-שְׁנוֹתֶיךָ כִּימֵי גָבֶר	10.5	Are your days as the days of a mortal that your years be as the days of a warrior*
ב הֲרֹב דְּבָרִים לֹא יֵעָנֶה וְאִם-אִישׁ שְׂפָתַיִם יִצְדָּק	11.2	Will many words not be answered as if man with lips will be justified?
ג בַּדֶּיךָ מְתִים יַחֲרִישׁוּ וַתִּלְעַג וְאֵין מַכְלִם	11.3	Your deceptions make males speechless and you deride without humiliation
יא כִּי-הוּא יָדַע מְתֵי-שָׁוְא וַיַּרְא-אָוֶן וְלֹא יִתְבּוֹנָן	11.11	for this one knows an empty male and he sees iniquity, will he not understand?
יב וְאִישׁ נָבוּב יִלָּבֵב וְעַיִר פֶּרֶא אָדָם יִוָּלֵד	11.12	and a hollow man will be heartened when a wild ass's foal of a human is born
י אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל-חָי וְרוּחַ כָּל-בְּשַׂר-אִישׁ	12.10	"In his hand is the being of every life and the breath of all the flesh of man*"
יד הֵן יַהֲרוֹס וְלֹא יִבָּנֶה יִסְגֹּר עַל-אִישׁ וְלֹא יִפָּתֵחַ	12.14	Lo - he overthrows and it will not be built he shuts a man up and it will not be opened
ט הֲטוֹב כִּי-יַחְקֹר אֶתְכֶם אִם-כְּהָתֵל בֶּאֱנוֹשׁ תְּהָתֵלּוּ בוֹ	13.9	Is it good that he should find you out or is it as jesting among mortals that you jest with him
א אָדָם יְלוּד אִשָּׁה קְצַר יָמִים וּשְׂבַע-רֹגֶז	14.1	Human born of woman is few of days and full of trouble
י וְגֶבֶר יָמוּת וַיֶּחֱלָשׁ וַיִּגְוַע אָדָם וְאַיּוֹ	14.10	but a warrior dies and wastes* Adam expires and where is he?
יב וְאִישׁ שָׁכַב וְלֹא-יָקוּם עַד-בִּלְתִּי שָׁמַיִם לֹא יָקִיצוּ וְלֹא-יֵעֹרוּ מִשְּׁנָתָם	14.12	So a man lies down and does not rise* till the heavens decay he will not stir and will not be roused from his sleep
יד אִם-יָמוּת גֶּבֶר הֲיִחְיֶה כָּל-יְמֵי צְבָאִי אֲיַחֵל עַד-בּוֹא חֲלִיפָתִי	14.14	If a warrior will die will he live?* All the days of my pressed service I will wait till my change comes
יט אֲבָנִים שָׁחֲקוּ מַיִם תִּשְׁטֹף-סְפִיחֶיהָ עֲפַר-אָרֶץ וְתִקְוַת אֱנוֹשׁ הֶאֱבַדְתָּ	14.19	water wears stones you overflow the abundance of the dust of the earth and the hope of a mortal you destroy
ז הֲרִאישׁוֹן אָדָם תִּוָּלֵד וְלִפְנֵי גְבָעוֹת חוֹלָלְתָּ	15.7	Are you the first human to be born or before the hills were you writhing?
יד מָה-אֱנוֹשׁ כִּי-יִזְכֶּה וְכִי-יִצְדַּק יְלוּד אִשָּׁה	15.14	What is the mortal that he should be clean or should be righteous who is born of woman?
טז אַף כִּי-נִתְעָב וְנֶאֱלָח אִישׁ-שֹׁתֶה כַמַּיִם עַוְלָה	15.16	indeed for abhorrent and corrupt is a man drinking injustice like water
יד יִפְרְצֵנִי פֶרֶץ עַל-פְּנֵי-פָרֶץ יָרֻץ עָלַי כְּגִבּוֹר	16.14	He bursts upon me, bursts upon bursts in my face he runs on me like a warrior
כא וְיוֹכַח לְגֶבֶר עִם-אֱלוֹהַּ וּבֶן-אָדָם לְרֵעֵהוּ	16.21	that a warrior might reason with God* and a child of a human with his friend
ד הֲזֹאת יָדַעְתָּ מִנִּי-עַד מִנִּי שִׂים אָדָם עֲלֵי-אָרֶץ	20.4	do you know this from old from the setting of the human on earth?
כט זֶה חֵלֶק-אָדָם רָשָׁע מֵאֱלֹהִים וְנַחֲלַת אִמְרוֹ מֵאֵל	20.29	this is the portion of the wicked human from God and the inheritance spoken for him from God
ד הֶאָנֹכִי לְאָדָם שִׂיחִי וְאִם-מַדּוּעַ לֹא-תִקְצַר רוּחִי	21.4	As for me, is it to a human my complaint and if so, for what reason reap my spirit?
לג מָתְקוּ-לוֹ רִגְבֵי-נָחַל וְאַחֲרָיו כָּל-אָדָם יִמְשׁוֹךְ וּלְפָנָיו אֵין מִסְפָּר	21.33	"sweet" to him will be the clods of the flood and after him drags every human and before him without number
ב הַלְאֵל יִסְכָּן-גָּבֶר כִּי-יִסְכֹּן עָלֵימוֹ מַשְׂכִּיל	22.2	Will a warrior be profitable for God* as insight is profitable to itself?
ח וְאִישׁ זְרוֹעַ לוֹ הָאָרֶץ וּנְשׂוּא פָנִים יֵשֶׁב בָּהּ	22.8	but a man of arms to him is the earth and one whose face is lifted up sits there
טו הַאֹרַח עוֹלָם תִּשְׁמוֹר אֲשֶׁר דָּרְכוּ מְתֵי-אָוֶן	22.15	the path of the age - have you watched it that iniquitous males walk?
יב מֵעִיר מְתִים יִנְאָקוּ וְנֶפֶשׁ-חֲלָלִים תְּשַׁוֵּעַ וֶאֱלוֹהַּ לֹא-יָשִׂים תִּפְלָה	24.12	from the city males groan and the being of the wounded shouts out but God does not set them as fickle
ד וּמַה-יִּצְדַּק אֱנוֹשׁ עִם-אֵל וּמַה-יִּזְכֶּה יְלוּד אִשָּׁה	25.4	And how can a mortal be just with God or how clean is one born of woman?
ו אַף כִּי-אֱנוֹשׁ רִמָּה וּבֶן-אָדָם תּוֹלֵעָה	25.6	indeed for the mortal worm and the maggot child of humus
יג זֶה חֵלֶק-אָדָם רָשָׁע עִם-אֵל וְנַחֲלַת עָרִיצִים מִשַּׁדַּי יִקָּחוּ	27.13	this "portion of a wicked human with God and inheritance of oppressors from the Sufficient that they take
ד פָּרַץ נַחַל מֵעִם-גָּר הַנִּשְׁכָּחִים מִנִּי-רָגֶל דַּלּוּ מֵאֱנוֹשׁ נָעוּ	28.4	a torrent bursts out from a people of strife those forgotten by a foot linger from a mortal and wag on
יג לֹא-יָדַע אֱנוֹשׁ עֶרְכָּהּ וְלֹא תִמָּצֵא בְּאֶרֶץ הַחַיִּים	28.13	mortal does not know her proportion and she is not found in the land of the living
כח וַיֹּאמֶר לָאָדָם הֵן יִרְאַת אֲדֹנָי הִיא חָכְמָה וְסוּר מֵרָע בִּינָה	28.28	and he said to the human lo - the fear of the Lord - that is wisdom and to turn away from evil is understanding
לא אִם-לֹא אָמְרוּ מְתֵי אָהֳלִי מִי-יִתֵּן מִבְּשָׂרוֹ לֹא נִשְׂבָּע	31.31	if then my males had said who will give his flesh for satiation?
לה מִי יִתֶּן-לִי שֹׁמֵעַ לִי הֶן-תָּוִי שַׁדַּי יַעֲנֵנִי וְסֵפֶר כָּתַב אִישׁ רִיבִי	31.35	who will give me a hearing? lo - my mark the Sufficient will answer me a man of my contention writes a book
א וַיִּשְׁבְּתוּ שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה מֵעֲנוֹת אֶת-אִיּוֹב כִּי הוּא צַדִּיק בְּעֵינָיו	32.1	So they rested - these three mortals from answering Job, for he was righteous in his eyes.
ח אָכֵן רוּחַ-הִיא בֶאֱנוֹשׁ וְנִשְׁמַת שַׁדַּי תְּבִינֵם	32.8	surely that spirit is in a mortal and the breath of the Sufficient gives understanding
יג פֶּן-תֹּאמְרוּ מָצָאנוּ חָכְמָה אֵל יִדְּפֶנּוּ לֹא-אִישׁ	32.13	lest you say 'we have found wisdom God will scatter him not a man'
כא אַל-נָא אֶשָּׂא פְנֵי-אִישׁ וְאֶל-אָדָם לֹא אֲכַנֶּה	32.21	let me not lift up the face of a man or to a human let me not entitle
יב הֶן-זֹאת לֹא-צָדַקְתָּ אֶעֱנֶךָּ כִּי-יִרְבֶּה אֱלוֹהַּ מֵאֱנוֹשׁ	33.12	lo this - you are not just - I answer you for greater is God than a mortal
טו בַּחֲלוֹם חֶזְיוֹן לַיְלָה בִּנְפֹל תַּרְדֵּמָה עַל-אֲנָשִׁים בִּתְנוּמוֹת עֲלֵי מִשְׁכָּב	33.15	in a dream, a night vision when a trance falls on mortals while slumbering on a couch
טז אָז יִגְלֶה אֹזֶן אֲנָשִׁים וּבְמֹסָרָם יַחְתֹּם	33.16	then he reveals to mortal ear and their mentoring he seals
יז לְהָסִיר אָדָם מַעֲשֶׂה וְגֵוָה מִגֶּבֶר יְכַסֶּה	33.17	to turn away the human from its work and esteem from the warrior conceal*
כג אִם-יֵשׁ עָלָיו מַלְאָךְ מֵלִיץ אֶחָד מִנִּי-אָלֶף לְהַגִּיד לְאָדָם יָשְׁרוֹ	33.23	if there is for him a messenger interpreting, one among a thousand to tell a human his uprightness
כו יֶעְתַּר אֶל-אֱלוֹהַּ וַיִּרְצֵהוּ וַיַּרְא פָּנָיו בִּתְרוּעָה וַיָּשֶׁב לֶאֱנוֹשׁ צִדְקָתוֹ	33.26	he will make supplication to God and he will accept him and he will see his face with a shout of joy for he will return to a mortal his righteousness
כז יָשֹׁר עַל-אֲנָשִׁים וַיֹּאמֶר חָטָאתִי וְיָשָׁר הֶעֱוֵיתִי וְלֹא-שָׁוָה לִי	33.27	he looks on mortals and he will say I have sinned and the upright I twisted and it was not made like to me
כט הֶן-כָּל-אֵלֶּה יִפְעַל-אֵל פַּעֲמַיִם שָׁלוֹשׁ עִם-גָּבֶר	33.29	Lo all these things God works time and time again with a warrior*
ו עַל-מִשְׁפָּטִי אֲכַזֵּב אָנוּשׁ חִצִּי בְלִי-פָשַׁע	34.6	against my judgment should I lie mortal is my arrow and without sin"
ז מִי-גֶבֶר כְּאִיּוֹב יִשְׁתֶּה-לַּעַג כַּמָּיִם	34.7	who is a warrior like Job* drinking derision like water
ח וְאָרַח לְחֶבְרָה עִם-פֹּעֲלֵי אָוֶן וְלָלֶכֶת עִם-אַנְשֵׁי-רֶשַׁע	34.8	who takes a path in a heap with workers of iniquity and walks with mortals of wickedness
ט כִּי-אָמַר לֹא יִסְכָּן-גָּבֶר בִּרְצֹתוֹ עִם-אֱלֹהִים	34.9	for he said there is no profit for a warrior that he find acceptance with God
י לָכֵן אַנְשֵׁי לֵבָב שִׁמְעוּ-לִי חָלִלָה לָאֵל מֵרֶשַׁע וְשַׁדַּי מֵעָוֶל	34.10	therefore mortals with heart hear me a curse on God from wickedness and on the Sufficient from iniquity
יא כִּי פֹעַל אָדָם יְשַׁלֶּם-לוֹ וּכְאֹרַח אִישׁ יַמְצִאֶנּוּ	34.11	for the work of a human will be repayed to him and as a path of a man so let him find
טו יִגְוַע כָּל-בָּשָׂר יָחַד וְאָדָם עַל-עָפָר יָשׁוּב	34.15	all flesh will expire as one and a human to dust will return
כא כִּי-עֵינָיו עַל-דַּרְכֵי-אִישׁ וְכָל-צְעָדָיו יִרְאֶה	34.21	for his eyes are on the way of a man and all his steps he sees
כג כִּי לֹא עַל-אִישׁ יָשִׂים עוֹד לַהֲלֹךְ אֶל-אֵל בַּמִּשְׁפָּט	34.23	for not on a man will he further set than to walk to God in the judgment
כט וְהוּא יַשְׁקִט וּמִי יַרְשִׁעַ וְיַסְתֵּר פָּנִים וּמִי יְשׁוּרֶנּוּ וְעַל-גּוֹי וְעַל-אָדָם יָחַד	34.29	for he quiets and who makes wickedness and he conceals faces and who sights him as one whether to nations or to a human
ל מִמְּלֹךְ אָדָם חָנֵף מִמֹּקְשֵׁי עָם	34.30	from the rule of a human of hypocrisy from the ensnaring of a people
לז אַנְשֵׁי לֵבָב יֹאמְרוּ לִי וְגֶבֶר חָכָם שֹׁמֵעַ לִי	34.34	mortals of heart will say to me and a warrior of wisdom hears me
לו אָבִי יִבָּחֵן אִיּוֹב עַד-נֶצַח עַל-תְּשֻׁבֹת בְּאַנְשֵׁי-אָוֶן	34.36	my father he will be tried in perpetuity to the turnings in mortals of iniquity
ח לְאִישׁ-כָּמוֹךָ רִשְׁעֶךָ וּלְבֶן-אָדָם צִדְקָתֶךָ	35.8	of a man like you your wickedness? and of a child of a human your righteousness?

Trust, believe, etc

I have adjusted the amen - faithful / believe. While it includes trust, I have left that gloss for בָטָח.

יח הֵן בַּעֲבָדָיו לֹא יַאֲמִין וּבְמַלְאָכָיו יָשִׂים תָּהֳלָה	4.18	why! he puts no faith in his servants and to his messengers he notes folly
כ בֹּשׁוּ כִּי-בָטָח בָּאוּ עָדֶיהָ וַיֶּחְפָּרוּ	6.20	they were ashamed for he trusted they came there and were confounded
יד אֲשֶׁר-יָקוֹט כִּסְלוֹ וּבֵית עַכָּבִישׁ מִבְטַחוֹ	8.14	whose confidence will be cut off and a spider's web his trust
טז אִם-קָרָאתִי וַיַּעֲנֵנִי לֹא-אַאֲמִין כִּי-יַאֲזִין קוֹלִי	9.16	if I had called and he had answered I would not believe he had listened to my voice
יח וּבָטַחְתָּ כִּי-יֵשׁ תִּקְוָה וְחָפַרְתָּ לָבֶטַח תִּשְׁכָּב	11.18	And you trust for there is hope and you dig to trust and you lie down
ו יִשְׁלָיוּ אֹהָלִים לְשֹׁדְדִים וּבַטֻּחוֹת לְמַרְגִּיזֵי אֵל לַאֲשֶׁר הֵבִיא אֱלוֹהַּ בְּיָדוֹ	12.6	The tents of robbers are safe they who provoke God are trustworthy whatever God brings to their hand
כ מֵסִיר שָׂפָה לְנֶאֱמָנִים וְטַעַם זְקֵנִים יִקָּח	12.20	he turns lips from those who believe in themselves and the discretion of the aged he takes away
טו הֵן בִּקְדֹשָׁו לֹא יַאֲמִין וְשָׁמַיִם לֹא-זַכּוּ בְעֵינָיו	15.15	Lo he puts no faith in his holy ones ---believe and the heavens are not bright in his eyes
כב לֹא-יַאֲמִין שׁוּב מִנִּי-חֹשֶׁךְ וצפו (וְצָפוּי) הוּא אֱלֵי-חָרֶב	15.22	He does not believe that he himself will return from darkness and being watched he himself is for the sword
לא אַל-יַאֲמֵן בַּשָּׁו נִתְעָה כִּי-שָׁוְא תִּהְיֶה תְמוּרָתוֹ	15.31	Let not the wanderer have faith in emptiness for emptiness will be the recompense
יד יִנָּתֵק מֵאָהֳלוֹ מִבְטַחוֹ וְתַצְעִדֵהוּ לְמֶלֶךְ בַּלָּהוֹת	18.14	uprooted from his tent is his trust and it will slow-march him to the king of destructions
כב וּמָשַׁךְ אַבִּירִים בְּכֹחוֹ יָקוּם וְלֹא-יַאֲמִין בַּחַיִּין	24.22	he drags the mighty in his strength he rises and is not faithful with their lives
כג יִתֶּן-לוֹ לָבֶטַח וְיִשָּׁעֵן וְעֵינֵיהוּ עַל-דַּרְכֵיהֶם	24.23	it is given to him to trust and he is supported but his eyes are on their ways
כד אֶשְׂחַק אֲלֵהֶם לֹא יַאֲמִינוּ וְאוֹר פָּנַי לֹא יַפִּילוּן	29.24	I laughed at them they did not turn aside (amended per TS) and the light of my face they did not let fall
כד אִם-שַׂמְתִּי זָהָב כִּסְלִי וְלַכֶּתֶם אָמַרְתִּי מִבְטַחִי	31.24	if I have set gold as my confidence or to the fine gold have said - my trust

Job in the Blogs

I have buried myself in this project and have just thought about coming up for air. Alan Lenzi and scott gray among others had interesting conversations a few months ago (here and here) .

Here's another detail issue - how poorly I must fare in my reading if the translators of note can argue. I think they don't argue over translation but over its political and religious impact. On this subject moot, I mute.

Loren Rossen III also has a go at Job in a book review where he quotes David Burrell for a 'new' reason why Job is commended: that he is "speaking to rather than about his creator." I have not read Burrell's book but at the risk of getting it right (a work of the flesh in my opinion) I think Burrell has a point. The friends never pray. Job does - just like the psalmist. God is not a theory nor is God subject to theoretical exploration without the reality of the lab. Test and see as the psalm goes. (Joke).

Searching back further I find a post on Job from Duane at Abnormal Interests from 2007. John Hobbins has several posts on Job, e.g. here - and many on his sidebar that I just discovered. As with the psalms, I won't find it much easier to interact with other readings but it will be a little easier at least to find a place in my house for the ideas that others present - now that the walls are a little better defined.

Many posts I expect ask the wrong question and therefore get odd answers if any. This post with a clear reply by Iyov himself shows the problem of relying on translations. And here's a post that wrestles with the character of God as portrayed in the poem. That's where the wrestling is.

To help me get some air in this post I used the Biblioblog search engine.

Job 36:1-18 rough work

I will continue. I am really looking forward to the denouement - but I just can't rush. Here is a little of my rough work on the first 18 verses of this next speech.

There is in this speech more indication that Elihu knows what is going on behind the scenes. The use of סות - incite used twice here in verses 16 and 18 reflects the words of God in chapter 2 - וַתְּסִיתֵנִי בוֹ לְבַלְּעוֹ חִנָּם "though you incited me against him to swallow him for nothing". I noted earlier a command to Job to present himself (33.5). This chapter confirms the greater knowledge of Elihu - he is somehow an insider. Note the invitation in verse 1 to come closer and hear speeches of God. He claims complete knowledge.

I wonder if this terse poem can be explained in any language. Tur Sinai has a remarkable reconstruction of the rest of this chapter that I have not read fully, but I can tell from all the double quotes that some explication thing is afoot. He ascribes an extended speech of mercy to a hypothetical redeemed needy one - not as if the speech is addressed to Job by Elihu. Pope has a very smooth reading but his tenses are all past and not conditional. Staples is, as expected, traditional. Good has the right tone for my taste - a certain inner humour as if Elihu is toying with Job. But isn't that just the problem with the frame tale itself - God's character as judge? Remember this is a poem and a story - it is what is learned from it not the fact of it's 'horror' that is important. We struggle with this Job till all humanity turns (34:36). In that sense the poem is recapitulated for every person. But once we turn - talk to rather than about - the table is filled with fatness. (Warning: this is not a prosperity gospel - it's a comedy.)

And Elihu continued and he said	1	וַיֹּסֶף אֱלִיהוּא וַיֹּאמַר
Encircle me a little and I will declare to you for there are still speeches of God	2	ב כַּתַּר-לִי זְעֵיר וַאֲחַוֶּךָּ כִּי עוֹד לֶאֱלוֹהַּ מִלִּים
I will lift up my knowledge from afar and to the one whose work I am I will give righteousness	3	ג אֶשָּׂא דֵעִי לְמֵרָחוֹק וּלְפֹעֲלִי אֶתֵּן-צֶדֶק
for in truth my speech is not a lie complete knowledge is with you	4	ד כִּי-אָמְנָם לֹא-שֶׁקֶר מִלָּי תְּמִים דֵּעוֹת עִמָּךְ
lo God is great and will not refuse great of strength of heart	5	ה הֶן-אֵל כַּבִּיר וְלֹא יִמְאָס כַּבִּיר כֹּחַ לֵב
he will not maintain the life of the wicked and judgment of the needy he gives	6	ו לֹא-יְחַיֶּה רָשָׁע וּמִשְׁפַּט עֲנִיִּים יִתֵּן
he does not diminish from the righteous his eyes and kings on the throne - he establishes them in perpetuity and they are high	7	ז לֹא-יִגְרַע מִצַּדִּיק עֵינָיו וְאֶת-מְלָכִים לַכִּסֵּא וַיֹּשִׁיבֵם לָנֶצַח וַיִּגְבָּהוּ
and if those bound in flame are captured in ropes of affliction	8	ח וְאִם-אֲסוּרִים בַּזִּקִּים יִלָּכְדוּן בְּחַבְלֵי-עֹנִי
then he tells to them their works and their transgressions that they allow to be great over them	9	ט וַיַּגֵּד לָהֶם פָּעֳלָם וּפִשְׁעֵיהֶם כִּי יִתְגַּבָּרוּ
and he reveals to their ear his mentoring and he says that they should turn from iniquity	10	י וַיִּגֶל אָזְנָם לַמּוּסָר וַיֹּאמֶר כִּי-יְשׁוּבוּן מֵאָוֶן
if they hear and serve they will consume their days in the good and their years in pleasantness	11	יא אִם-יִשְׁמְעוּ וְיַעֲבֹדוּ יְכַלּוּ יְמֵיהֶם בַּטּוֹב וּשְׁנֵיהֶם בַּנְּעִימִים
but if they do not hear into death they will pass on and they will expire without knowledge	12	יב וְאִם-לֹא יִשְׁמְעוּ בְּשֶׁלַח יַעֲבֹרוּ וְיִגְוְעוּ בִּבְלִי-דָעַת
but hypocrites in heart are set in wrath they do not call for he binds them	13	יג וְחַנְפֵי-לֵב יָשִׂימוּ אָף לֹא יְשַׁוְּעוּ כִּי אֲסָרָם
their being dies in youth and their life among the prostitutes	14	יד תָּמֹת בַּנֹּעַר נַפְשָׁם וְחַיָּתָם בַּקְּדֵשִׁים
he rescues the needy from his need and reveals oppression to their ears	15	טו יְחַלֵּץ עָנִי בְעָנְיוֹ וְיִגֶל בַּלַּחַץ אָזְנָם
and indeed he incites you from the mouth of your affliction instead of her, broad, no outpouring, and rest your table he fills with fatness	16	טז וְאַף הֲסִיתְךָ מִפִּי-צָר רַחַב לֹא-מוּצָק תַּחְתֶּיהָ וְנַחַת שֻׁלְחָנְךָ מָלֵא דָשֶׁן
but the adjudication of the wicked you have filled adjudication and judgment sustain	17	יז וְדִין-רָשָׁע מָלֵאתָ דִּין וּמִשְׁפָּט יִתְמֹכוּ
for wrath lest he incite you with abundance and a great ransom cannot be given for you	18	יח כִּי-חֵמָה פֶּן-יְסִיתְךָ בְסָפֶק וְרָב-כֹּפֶר אַל-יַטֶּךָּ

Turn and turn again

O my beard and whiskers - I turn to turn at every turn. Turn away, return, turn, overturn. What will I do for a word that means - friends turn away, stomach is turned, and mountains overturned - but that doesn't have 'turn' in it? (I already have a few synonyms here so 9:5 'don't know what hit them' and 12:15 'ravage' don't show in this list - because I said I would ignore concordance on this word.) 29.24 raises another problem - trust, faith, etc. (But here I have followed an emendation.) There is a third set of words giving me pause - man, human, warrior, male etc. I may leave the combing till the end - but just to note how much refinement is required - or not.

א אִישׁ הָיָה בְאֶרֶץ עוּץ אִיּוֹב שְׁמוֹ וְהָיָה הָאִישׁ הַהוּא תָּם וְיָשָׁר וִירֵא אֱלֹהִים וְסָר מֵרָע	1.1	A man there was in the land of Uz Job his name and he was, the man, this very one, complete and upright and he fears God and turns away from evil
יְרֵא אֱלֹהִים וְסָר מֵרָע	1.8,2.3	similar
כא וַיֹּאמֶר עָרֹם יָצָתִי מִבֶּטֶן אִמִּי וְעָרֹם אָשׁוּב שָׁמָּה יְהוָה נָתַן וַיהוָה לָקָח יְהִי שֵׁם יְהוָה מְבֹרָךְ	1.21	and said Naked I came from the belly of my mother and naked I will return there יְהוָה gave and יְהוָה has taken away let the name of יְהוָה be blessed
כט שׁוּבוּ-נָא אַל-תְּהִי עַוְלָה וְשֻׁבוּ עוֹד צִדְקִי-בָהּ	6.29	Turn - pray - let it not be injustice turn - my justice is in it
ז זְכֹר כִּי-רוּחַ חַיָּי לֹא-תָשׁוּב עֵינִי לִרְאוֹת טוֹב	7.7	remember that but a breath is my life my eye will not return back to see good
י לֹא-יָשׁוּב עוֹד לְבֵיתוֹ וְלֹא-יַכִּירֶנּוּ עוֹד מְקֹמוֹ	7.10	he will no longer return to his house and his place will no longer recognize him
יג אֱלוֹהַּ לֹא-יָשִׁיב אַפּוֹ תַּחְתָּו שָׁחֲחוּ עֹזְרֵי רָהַב	9.13	God does not turn his anger under him the helpers of Rahab bow
יח לֹא-יִתְּנֵנִי הָשֵׁב רוּחִי כִּי יַשְׂבִּעַנִי מַמְּרֹרִים	9.18	he will not give me a turn to breathe but fills me with bitterness
לד יָסֵר מֵעָלַי שִׁבְטוֹ וְאֵמָתוֹ אַל-תְּבַעֲתַנִּי	9.34	Let him turn away from me his staff and let not his horror terrify me
טז וְיִגְאֶה כַּשַּׁחַל תְּצוּדֵנִי וְתָשֹׁב תִּתְפַּלָּא-בִי	10.16	As proud as the aged beast you hunt you return demonstrating marvels with me
כא בְּטֶרֶם אֵלֵךְ וְלֹא אָשׁוּב אֶל-אֶרֶץ חֹשֶׁךְ וְצַלְמָוֶת	10.21	before I go and not return to the land of darkness and obscurity
י אִם-יַחֲלֹף וְיַסְגִּיר וְיַקְהִיל וּמִי יְשִׁיבֶנּוּ	11.10	If he passes or shuts or gathers, who can turn him?
כ מֵסִיר שָׂפָה לְנֶאֱמָנִים וְטַעַם זְקֵנִים יִקָּח	12.20	he turns lips from those who are sure of themselves and the discretion of the aged he takes away
כד מֵסִיר לֵב רָאשֵׁי עַם-הָאָרֶץ וַיַּתְעֵם בְּתֹהוּ לֹא-דָרֶךְ	12.24	he turns away the heart of the head of the people of the earth and makes them wander formless without a way
כב וּקְרָא וְאָנֹכִי אֶעֱנֶה אוֹ-אֲדַבֵּר וַהֲשִׁיבֵנִי	13.22	then call and I myself will answer or I will speak and you will turn to me
יג מִי יִתֵּן בִּשְׁאוֹל תַּצְפִּנֵנִי תַּסְתִּירֵנִי עַד-שׁוּב אַפֶּךָ תָּשִׁית לִי חֹק וְתִזְכְּרֵנִי	14.13	If only you would treasure me in Sheol and conceal me till turned is your wrath fix me a portion and remember me
יג כִּי-תָשִׁיב אֶל-אֵל רוּחֶךָ וְהֹצֵאתָ מִפִּיךָ מִלִּין	15.13	that you turn against God your wind and let forth from your mouth such speeches?
כב לֹא-יַאֲמִין שׁוּב מִנִּי-חֹשֶׁךְ וצפו (וְצָפוּי) הוּא אֱלֵי-חָרֶב	15.22	He does not believe that he himself will return from darkness and being watched he himself is for the sword
ל לֹא-יָסוּר מִנִּי-חֹשֶׁךְ יֹנַקְתּוֹ תְּיַבֵּשׁ שַׁלְהָבֶת וְיָסוּר בְּרוּחַ פִּיו	15.30	He will not turn away from darkness flame will dry his branches and he will turn away by the breath of his mouth
כב כִּי-שְׁנוֹת מִסְפָּר יֶאֱתָיוּ וְאֹרַח לֹא-אָשׁוּב אֶהֱלֹךְ	16.22	for numbered years are come upon me and the path of no return I will go
י וְאוּלָם כֻּלָּם תָּשֻׁבוּ וּבֹאוּ נָא וְלֹא-אֶמְצָא בָכֶם חָכָם	17.10	nevertheless for all of them you return and you come please for I will not find among you a wise one
יט תִּעֲבוּנִי כָּל-מְתֵי סוֹדִי וְזֶה-אָהַבְתִּי נֶהְפְּכוּ-בִי	19.19	All my intimate friends abhor me and those I love turn from me
ב לָכֵן שְׂעִפַּי יְשִׁיבוּנִי וּבַעֲבוּר חוּשִׁי בִי	20.2	therefore my thought makes me turn and as such, haste is in me
י בָּנָיו יְרַצּוּ דַלִּים וְיָדָיו תָּשֵׁבְנָה אוֹנוֹ	20.10	his children will seek acceptance of the deprived but his hands will return their vigor
יד לַחְמוֹ בְּמֵעָיו נֶהְפָּךְ מְרוֹרַת פְּתָנִים בְּקִרְבּוֹ	20.14	his bread is turned in his intestines the bitterness of asps within him
יח מֵשִׁיב יָגָע וְלֹא יִבְלָע כְּחֵיל תְּמוּרָתוֹ וְלֹא יַעֲלֹס	20.18	from returning toil and not swallowing wealth he will recompense and will not be a peacock
יד וַיֹּאמְרוּ לָאֵל סוּר מִמֶּנּוּ וְדַעַת דְּרָכֶיךָ לֹא חָפָצְנוּ	21.14	and they say to God, turn from us and the knowledge of your ways we do not desire
יז הָאֹמְרִים לָאֵל סוּר מִמֶּנּוּ וּמַה-יִּפְעַל שַׁדַּי לָמוֹ	22.17	Who said to God - turn from us - so what can the Sufficient do for them?
כג אִם-תָּשׁוּב עַד-שַׁדַּי תִּבָּנֶה תַּרְחִיק עַוְלָה מֵאָהֳלֶךָ	22.23	if you return to the Sufficient you will be built let injustice be far from your tents
יג וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ וְנַפְשׁוֹ אִוְּתָה וַיָּעַשׂ	23.13	but he is in one and who will turn him? and his being longs so he does
ב חַי-אֵל הֵסִיר מִשְׁפָּטִי וְשַׁדַּי הֵמַר נַפְשִׁי	27.2	God lives he has turned away my judgment and the Sufficient has embittered my being
ה חָלִילָה לִּי אִם-אַצְדִּיק אֶתְכֶם עַד-אֶגְוָע לֹא-אָסִיר תֻּמָּתִי מִמֶּנִּי	27.5	A curse on me if I justify you till I expire I will not turn away my completeness from me
ה אֶרֶץ מִמֶּנָּה יֵצֵא-לָחֶם וְתַחְתֶּיהָ נֶהְפַּךְ כְּמוֹ-אֵשׁ	28.5	earth - from her comes forth bread and under her is overturned something like fire
ט בַּחַלָּמִישׁ שָׁלַח יָדוֹ הָפַךְ מִשֹּׁרֶשׁ הָרִים	28.9, 9:5	on the flint he stretches out his hand he overturns the roots of the mountains
כח וַיֹּאמֶר לָאָדָם הֵן יִרְאַת אֲדֹנָי הִיא חָכְמָה וְסוּר מֵרָע בִּינָה	28.28	and he said to the human lo - the fear of the Lord - that is wisdom and to turn away from evil is understanding
כד אֶשְׂחַק אֲלֵהֶם לֹא יַאֲמִינוּ וְאוֹר פָּנַי לֹא יַפִּילוּן	29.24	I laughed at them they did not turn aside and the light of my face they did not let fall
טו הָהְפַּךְ עָלַי בַּלָּהוֹת תִּרְדֹּף כָּרוּחַ נְדִבָתִי וּכְעָב עָבְרָה יְשֻׁעָתִי	30.15	he makes destructions turn on me she pursues as the wind my good will and as a cloud my salvation passes
כא תֵּהָפֵךְ לְאַכְזָר לִי בְּעֹצֶם יָדְךָ תִשְׂטְמֵנִי	30.21	you have turned fierce to me in your skeletal hand you oppose me
יד וּמָה אֶעֱשֶׂה כִּי-יָקוּם אֵל וְכִי-יִפְקֹד מָה אֲשִׁיבֶנּוּ	31.14	then what will I do when God rises for when he visits - how will I turn to him?
יד וְלֹא-עָרַךְ אֵלַי מִלִּין וּבְאִמְרֵיכֶם לֹא אֲשִׁיבֶנּוּ	32.14	and he has not ordered against me his speeches so in your words I will not turn to him
ה אִם-תּוּכַל הֲשִׁיבֵנִי עֶרְכָה לְפָנַי הִתְיַצָּבָה	33.5	if you have power to turn me order before my face - present yourself
יז לְהָסִיר אָדָם מַעֲשֶׂה וְגֵוָה מִגֶּבֶר יְכַסֶּה	33.17	to turn away the human from its work and esteem from the warrior conceal
כה רֻטְפַשׁ בְּשָׂרוֹ מִנֹּעַר יָשׁוּב לִימֵי עֲלוּמָיו	33.25	his flesh will be fresher than a lad's he will return to the days of his youth
כו יֶעְתַּר אֶל-אֱלוֹהַּ וַיִּרְצֵהוּ וַיַּרְא פָּנָיו בִּתְרוּעָה וַיָּשֶׁב לֶאֱנוֹשׁ צִדְקָתוֹ	33.26	he will make supplication to God and he will accept him and he will see his face with a shout of joy for he will return to a mortal his righteousness
ל לְהָשִׁיב נַפְשׁוֹ מִנִּי-שָׁחַת לֵאוֹר בְּאוֹר הַחַיִּים	33.30	to return his being from the pit to be enlightened in the light of the living
לב אִם-יֵשׁ-מִלִּין הֲשִׁיבֵנִי דַּבֵּר כִּי-חָפַצְתִּי צַדְּקֶךָּ	33.32	if you have a speech, turn it to me speak for I desire to justify you
ה כִּי-אָמַר אִיּוֹב צָדַקְתִּי וְאֵל הֵסִיר מִשְׁפָּטִי	34.5	for Job said "I am righteous and God has turned away my judgment
טו יִגְוַע כָּל-בָּשָׂר יָחַד וְאָדָם עַל-עָפָר יָשׁוּב	34.15	all flesh will expire as one and a human to dust will return
כ רֶגַע יָמֻתוּ וַחֲצוֹת לָיְלָה יְגֹעֲשׁוּ עָם וְיַעֲבֹרוּ וְיָסִירוּ אַבִּיר לֹא בְיָד	34.20	in a moment they die and in the middle of the night people quake and pass on and the mighty are turned away without a hand
כה לָכֵן יַכִּיר מַעְבָּדֵיהֶם וְהָפַךְ לַיְלָה וְיִדַּכָּאוּ	34.25	because he recognizes their service and he overturns night and they are crushed
כז אֲשֶׁר עַל-כֵּן סָרוּ מֵאַחֲרָיו וְכָל-דְּרָכָיו לֹא הִשְׂכִּילוּ	34.27	because they turned aside from following him and all his ways they considered without insight
לו אָבִי יִבָּחֵן אִיּוֹב עַד-נֶצַח עַל-תְּשֻׁבֹת בְּאַנְשֵׁי-אָוֶן	34.36	my father he will be tried in perpetuity to the turnings in mortals of iniquity
ד אֲנִי אֲשִׁיבְךָ מִלִּין וְאֶת-רֵעֶיךָ עִמָּךְ	35.4	I will return you a speech and your friends with you
י וַיִּגֶל אָזְנָם לַמּוּסָר וַיֹּאמֶר כִּי-יְשׁוּבוּן מֵאָוֶן	36.10	and he reveals to their ear his mentoring and says that they turn from iniquity

Job 35

In the earlier posts, I sometimes suggested a companion psalm for a chapter. In Elihu's speeches and arguments, I find proleptic echos of the gospels of the New Testament. Odd, isn't it? And Elihu's 'bombast' can be seen as insistence and invitation to hear - as in Proverbs 8 when wisdom speaks.

You may be skeptical - you should be. I am an infant even compared to the brassy Elihu. And my English seems to be getting more and more stilted. But - his arguments (so far) are new and were not put forward by the three friends nor even hinted at by Job - though in some of his more tender moments, he prepares the ground. For example, with respect to the beasts and birds, they say "learn from them", and Elihu says that "God teaches through them". There may be a comparative in this verse, but in this case it does not matter as much as the change in the source of the learning.

Here too you will find direct instruction to writhe as if in birth. Of course one could chose a gloss that would smooth over the puzzle. Also here (the last verses) as in 33:14 and 34:24 there is a suggestion that God voluntarily limits omniscience so that the created order may stand in his presence. Here the poet anticipates (or knows and uses) Psalm 32 - much as Paul does in Romans.

Hear again the old and the new in this speech. Note the possible second allusion to Abraham in verse 2. (The first is in the prior chapter as noted here.)

And Elihu answered and said

do you count this of judgment?
do you speak of my justice more than that of the One?(1)
for you said "what profit is to you
what benefit from my sin?"(2)
I will return you a speech(3)
and your friends with you

attend to the heavens and see
and sight the skies - they are higher than you
if you sin what do you do in him
and multiply transgression what do you make of him
if you are just what do you give to him
or what from your hand does he take?
of a man like you your wickedness?
and of a child of a human your righteousness?

from much oppressions they call for help(4)
they cry from the arm of the many
and he does not say
where is God my maker
who gives psalms in the night
who teaches from the beasts of earth
and from birds of the heavens makes us wise?

there they call and no one answers
in the face of the pride of evildoers
surely emptiness the One will not hear
nor the Sufficient look at her
indeed for you say you will not look(5)

adjudication is before his face so writhe of him(6)
but now - for there is no visitation in his anger
and he does not know in great confusion(7)

so Job vainly parts his mouth
in a lack of knowledge he spouts speeches(8)

(1) אָמַרְתָּ צִדְקִי מֵאֵל - Must I think now use a comparative. I can't stick with my first reading. Perhaps though Elihu does have credit for a new argument - a righteousness hidden in the struggle of faithfulness - and Job will achieve it in this parable. (This is not a 'historical' story - but a constructed poem and tale - including the speeches to come - there is no 'red-letter' edition. Job is an epic on the theology of creation as the human sees it and such as is recapitulated in the life of each person.)
(2) TS corrects to 'my appeasing (you)'.
(3) Good has "I will refute your words" but the others "I will answer you" etc. Most leave out the awkward repetition of מִלִּין in their English.
(4) Staples considers this a serious discontinuity. TS (and Pope cites him) thinks that Elihu is quoting Job's point of view. I don't see the need for this. Elihu brands Job as an unwitting oppressor. Hence God's silence (so far).
(5) Job cannot blame God for silence when he also refuses to look.
(6) writhe (7 times) can refer to birth - or to the dance at the time of birth. Good emends to "the case is before you and you're dancing around it." Pope - "the case is before him - wait for him." Wait is common but Good says "Efforts to make the word mean 'wait' are not morphologically persuasive". The KJV's 'trust' is even more off the page. While it may be good advice, it is not translation. That's not what the text has in its letters of fire.
(7) Pope - "he does not mark transgression well" (nice job with a strange verse - also implying a certain lack of interest of God in some 'sins' as other speakers in the poem have implied with their rhetorical questions). TS has "his wrath.. is not extinguished, it waxeth strongly." This requires a few emendations.
For TS the subject of the "that there is not" (orange below) is missing and "in the main sentence 'his wrath' (green) can be understood either as the subject of visit (blue) or as the object with the subject of the verb to be conjectured".
וְעַתָּה כִּי-אַיִן פָּקַד אַפּוֹ
וְלֹא-יָדַע בַּפַּשׁ מְאֹד
The word in red is a hapax usually amended to בפשע "in transgression".
(8) 'parts' and 'spouts' are both found only once in Job - hence I do not use 'opens' and 'multiplies'. Elihu is laughing - hence my somewhat derisive choice of words. Elihu is laughing because he knows there is no answer to his arguments and that he is introducing the crowning touch of the poem - the speeches of יְהוָה.

Job 34 - side by side

וַיַּעַן אֱלִיהוּא וַיֹּאמַר	1	And Elihu answered and said
שִׁמְעוּ חֲכָמִים מִלָּי וְיֹדְעִים הַאֲזִינוּ לִי	2	hear you who are wise my speech and you who have knowledge give ear to me
כִּי-אֹזֶן מִלִּין תִּבְחָן וְחֵךְ יִטְעַם לֶאֱכֹל	3	for an ear scrutinize speeches and a palate its food tastes
מִשְׁפָּט נִבְחֲרָה-לָּנוּ נֵדְעָה בֵינֵינוּ מַה-טּוֹב	4	Judgment let us choose for ourselves let us know among ourselves what is good
כִּי-אָמַר אִיּוֹב צָדַקְתִּי וְאֵל הֵסִיר מִשְׁפָּטִי	5	for Job said "I am just and God has turned away my judgment
עַל-מִשְׁפָּטִי אֲכַזֵּב אָנוּשׁ חִצִּי בְלִי-פָשַׁע	6	against my judgment should I lie mortal is my arrow and without sin"
מִי-גֶבֶר כְּאִיּוֹב יִשְׁתֶּה-לַּעַג כַּמָּיִם	7	who is a warrior like Job drinking derision like water
וְאָרַח לְחֶבְרָה עִם-פֹּעֲלֵי אָוֶן וְלָלֶכֶת עִם-אַנְשֵׁי-רֶשַׁע	8	who takes a path in a heap with workers of iniquity and walks with mortals of wickedness
כִּי-אָמַר לֹא יִסְכָּן-גָּבֶר בִּרְצֹתוֹ עִם-אֱלֹהִים	9	for he said there is no profit for a warrior that he find acceptance with God
לָכֵן אַנְשֵׁי לֵבָב שִׁמְעוּ-לִי חָלִלָה לָאֵל מֵרֶשַׁע וְשַׁדַּי מֵעָוֶל	10	therefore mortals with heart hear me a curse on God from wickedness and on the Sufficient from iniquity
כִּי פֹעַל אָדָם יְשַׁלֶּם-לוֹ וּכְאֹרַח אִישׁ יַמְצִאֶנּוּ	11	for the work of a human will be repayed to him and as a path of a man so let him find
אַף-אָמְנָם אֵל לֹא-יַרְשִׁיעַ וְשַׁדַּי לֹא-יְעַוֵּת מִשְׁפָּט	12	indeed truly God does not do wickedness nor the Sufficient subvert judgment
מִי-פָקַד עָלָיו אָרְצָה וּמִי שָׂם תֵּבֵל כֻּלָּהּ	13	who visits him of earth and who sets out the whole world?
אִם-יָשִׂים אֵלָיו לִבּוֹ רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף	14	if he sets on him his heart his spirit and his breath to him he gathers
יִגְוַע כָּל-בָּשָׂר יָחַד וְאָדָם עַל-עָפָר יָשׁוּב	15	all flesh will expire as one and a human to dust will return
וְאִם-בִּינָה שִׁמְעָה-זֹּאת הַאֲזִינָה לְקוֹל מִלָּי	16	and if understanding, hear this give ear to the voice of my speech
הַאַף שׂוֹנֵא מִשְׁפָּט יַחֲבוֹשׁ וְאִם-צַדִּיק כַּבִּיר תַּרְשִׁיעַ	17	shall indeed one who hates judgment bind and of great justice condemn?
הַאֲמֹר לְמֶלֶךְ בְּלִיָּעַל רָשָׁע אֶל-נְדִיבִים	18	shall he say of the king - without profit wicked - to nobles?
אֲשֶׁר לֹא-נָשָׂא פְּנֵי שָׂרִים וְלֹא נִכַּר-שׁוֹעַ לִפְנֵי-דָל כִּי-מַעֲשֵׂה יָדָיו כֻּלָּם	19	who does not lift up the faces of chiefs nor recognize the saved over the faces of the deprived for the works of his hands are all of them
רֶגַע יָמֻתוּ וַחֲצוֹת לָיְלָה יְגֹעֲשׁוּ עָם וְיַעֲבֹרוּ וְיָסִירוּ אַבִּיר לֹא בְיָד	20	in a moment they die and in the middle of the night people quake and pass on and the mighty are turned away without a hand
כִּי-עֵינָיו עַל-דַּרְכֵי-אִישׁ וְכָל-צְעָדָיו יִרְאֶה	21	for his eyes are on the way of a man and all his steps he sees
אֵין-חֹשֶׁךְ וְאֵין צַלְמָוֶת לְהִסָּתֶר שָׁם פֹּעֲלֵי אָוֶן	22	there is no darkness and there is no obscurity where the workers of iniquity are concealed
כִּי לֹא עַל-אִישׁ יָשִׂים עוֹד לַהֲלֹךְ אֶל-אֵל בַּמִּשְׁפָּט	23	for not on a man will he further set than to walk to God in the judgment
יָרֹעַ כַּבִּירִים לֹא-חֵקֶר וַיַּעֲמֵד אֲחֵרִים תַּחְתָּם	24	he will do evil to those with much without a search and he will stand others instead of them
לָכֵן יַכִּיר מַעְבָּדֵיהֶם וְהָפַךְ לַיְלָה וְיִדַּכָּאוּ	25	because he recognizes their service and he overturns night and they are crushed
תַּחַת-רְשָׁעִים סְפָקָם בִּמְקוֹם רֹאִים	26	under the wicked he slaps them in the place of those who see
אֲשֶׁר עַל-כֵּן סָרוּ מֵאַחֲרָיו וְכָל-דְּרָכָיו לֹא הִשְׂכִּילוּ	27	because they turned aside from following him and all his ways they considered without insight
לְהָבִיא עָלָיו צַעֲקַת-דָּל וְצַעֲקַת עֲנִיִּים יִשְׁמָע	28	so the cry of the deprived comes to him and the cry of the needy he hears
וְהוּא יַשְׁקִט וּמִי יַרְשִׁעַ וְיַסְתֵּר פָּנִים וּמִי יְשׁוּרֶנּוּ וְעַל-גּוֹי וְעַל-אָדָם יָחַד	29	for he quiets and who makes wickedness and he conceals faces and who sights him as one whether to nations or to a human
מִמְּלֹךְ אָדָם חָנֵף מִמֹּקְשֵׁי עָם	30	from the rule of a human of hypocrisy from the ensnaring of a people
כִּי-אֶל-אֵל הֶאָמַר נָשָׂאתִי לֹא אֶחְבֹּל	31	for to God be it said I have lifted up I will not bind
בִּלְעֲדֵי אֶחֱזֶה אַתָּה הֹרֵנִי אִם-עָוֶל פָּעַלְתִּי לֹא אֹסִיף	32	not in perpetuity had I discerned you instruct me if injustice I have done I will not continue
הֲמֵעִמְּךָ יְשַׁלְּמֶנָּה כִּי-מָאַסְתָּ כִּי-אַתָּה תִבְחַר וְלֹא-אָנִי וּמַה-יָּדַעְתָּ דַבֵּר	33	How is it with you? Shall he repay her? For you refused? for you will choose and not I myself. So what do you know? Speak.
אַנְשֵׁי לֵבָב יֹאמְרוּ לִי וְגֶבֶר חָכָם שֹׁמֵעַ לִי	34	men of heart will say to me and a warrior of wisdom hears me
אִיּוֹב לֹא-בְדַעַת יְדַבֵּר וּדְבָרָיו לֹא בְהַשְׂכֵּיל	35	Job without knowledge speaks and his words are not with insight
אָבִי יִבָּחֵן אִיּוֹב עַד-נֶצַח עַל-תְּשֻׁבֹת בְּאַנְשֵׁי-אָוֶן	36	my father he will be tried in perpetuity to the turnings in mortals of iniquity
כִּי יֹסִיף עַל-חַטָּאתוֹ פֶשַׁע בֵּינֵינוּ יִשְׂפּוֹק וְיֶרֶב אֲמָרָיו לָאֵל	37	for he continues to add to his sin transgression among us he claps and he multiplies his words to God

Job 34

I debated whether Elihu is the young versus the old. Perhaps youth needed its say. But in this chapter, he forms a thought experiment as fine as any from Einstein or Schrodinger. The commentators are a little unfair to him. For me, he advances the argument and puts uncertainty at the centre of Job's choice and gives him his trial in perpetuity. Elihu is anointed as I suspected.

The full scope of redemption is intimated. Do not be rash - perhaps I have missed every idiom. I do not offer any notes here. I have rendered what I have seen even as אָבִי is 'my father'. (Update: everyone reads around this word in v36 and changes it or renders it as an interjection.) Read slowly for the text is awkward and has strange turns. If I have erred, be pleased to tell me. I have only the joy of learning for my defense. And my only thesis is that I might not prejudge till I have read the text as well as I can at the moment.

And Elihu answered and said
hear you who are wise my speech
and you who have knowledge give ear to me
for an ear scrutinize speeches
and a palate its food tastes

Judgment let us choose for ourselves
let us know among ourselves what is good
for Job said "I am just
and the One has turned away my judgment
against my judgment should I lie
mortal is my arrow and without sin"

who is a warrior like Job
drinking derision like water
who takes a path cobbled together with workers of iniquity
and walks with mortals of wickedness
for he said there is no profit for a mortal
that he find acceptance with God

therefore mortals with heart hear me
a curse on the One from wickedness
and on the Sufficient from iniquity
for the work of a human will be repayed to him
and as a path of a man so let him find

indeed truly the One does not do wickedness
nor the Sufficient subvert judgment
who visits him of earth
and who sets out the whole world?

if he sets on him his heart
his spirit and his breath to him he gathers
all flesh will expire as one
and a human to dust will return

and if understanding, hear this
give ear to the voice of my speech
shall indeed one who hates judgment bind
and one of great justice condemn?
shall he say of the king - without profit
wicked - to nobles?

who does not lift up the faces of chiefs
nor recognize the saved over the faces of the deprived
for the works of his hands are all of them
in a moment they die
and in the middle of the night people quake and pass on
and the mighty are turned away without a hand

for his eyes are on the way of a man
and all his steps he sees
there is no darkness and there is no obscurity
where the workers of iniquity are concealed
for not on a man will he further set
than to walk to the One in the judgment

he will do evil to those with much without a search
and he will stand others instead of them
because he recognizes their service
and he overturns night and they are crushed
under the wicked he slaps them
in the place of those who see
because they turned aside from following him
and all his ways they considered without insight

so the cry of the deprived comes to him
and the cry of the needy he hears
for he quiets and who makes wickedness
and he conceals faces and who sights him
as one whether to nations or to a human
from the rule of a human of hypocrisy
from the ensnaring of a people

for to the One be it said
I have lifted up
I will not bind
not in perpetuity had I discerned
you instruct me
if injustice I have worked I will not continue

How is it with you? Shall he repay her? For you refused?
for you will choose and not I myself.
So what do you know? Speak.

mortal of heart will say to me
and a man of wisdom hears me

Job without knowledge speaks
and his words are not with insight

my father he will be scrutinized in perpetuity
to the turnings in mortals of iniquity
for he continues to add to his sin transgression
among us he claps and he multiplies his words to the One

Bibles are so polite

How would you translate this - Job 34:10?

ה חָלִילָה לִּי אִם-אַצְדִּיק אֶתְכֶם עַד-אֶגְוָע לֹא-אָסִיר תֻּמָּתִי מִמֶּנִּי	27.5	A curse on me if I justify you till I expire I will not turn away my completeness from me
י לָכֵן אַנְשֵׁי לֵבָב שִׁמְעוּ-לִי חָלִלָה לָאֵל מֵרֶשַׁע וְשַׁדַּי מֵעָוֶל	34.10	therefore mortals with heart hear me -------- on God from wickedness and the Sufficient from iniquity

Far be it from me to be polite? Tur Sinai has 'Shame on me' in 27:5, and suggests 'shame [would it be to] God' in 34:10. This at least is consistent. The phrase is often rendered 'God forbid'. It is unusual for the object of the word to be the deity. See Genesis 18:25 where Abraham uses it in his argument against the destruction of the cities. (Staples, The Speeches of Elihu, U of T 1925, omits the middle stich of 34:10 as a gloss).

Job 33

This chapter has a variety of approaches from my sources. None of them is quite where I think it might go. The drawing of connections with the earlier speeches will be complex - and I won't be very specific. Most authors find Elihu heavy handed - Good calls him insufferably arrogant and other names. He claims that Elihu quotes Job with a 'tissue of skewed allusions'. What a curious thing then that the author / redactor has put in front of us? A serious poem about unfairness with a buffoon as a prelude to the speeches of יְהוָה. I hope not to have to bear that reading. But we must press on.

And nevertheless hear please Job my speech
and to all my words give ear
behold please I open my mouth
my tongue has spoken in my taste
the uprightness of my heart are my words
and knowledge my lips purified will give speech

the spirit of God has made me
and the breath of the Sufficient has given me life
if you have power to turn me
order before my face - present yourself(1)

Lo - I myself as your mouth to the One(2)
from clay I am pinched - even I myself
behold my horror will not terrify you
and my open palm upon you will not be too heavy

Indeed you were saying in my ears
and the voice of speeches I hear
"clean I myself am without transgression
faultless am I my very self
and there is no iniquity to me
lo alienations against me he finds
and he counts me as his enemy
he puts my feet in the stocks
he watches all my paths"

lo this - you are not just - I answer you
for greater is God than a mortal
for what purpose against him do you contend
for all his speakings he does not answer
for in one the One speaks
and in two he does not look at her(3)

in a dream, a night vision
when a trance falls on mortals
while slumbering on a couch
then he reveals to mortal ear
and their mentoring he seals
to turn away the human from its work
and esteem from the warrior conceal
he spares his being from the pit
and his life from being passed through into death(4)

and he is reproved in being marred on his couch
and the contention of his bones is perennial
so his life abhors bread
and his being a desire to eat
consumed is his flesh from sight
protruding are his bones that were not seen
his being approaches the pit
and his life to those who have died(5)

if there is for him a messenger
interpreting, one among a thousand
to tell a human his uprightness
and he makes supplication for him saying
ransom him from his descent to the pit
I have found a price

his flesh will be fresher than a lad's
he will return to the days of his youth
he will make supplication to God and he will accept him
and he will see his face with a shout of joy
for he will return to a mortal his righteousness

he looks on mortals and he will say
I have sinned and the upright I twisted
and it was not made like to me(6)
he ransomed my being from passing over to the pit
and my life in the light will see

Lo all these things the One works
time and time again(7) with a warrior
to return his being from the pit
to be enlightened in the light of the living

attend Job hear me
keep silence and I myself will speak
if you have a speech, turn it to me
speak for I desire to justify you
if there is no you, listen to me
keep silence and I will teach you wisdom

(1) I realize that turn should be read as answer and my English is awkward. Of course with answer, I lose the aural connection with other uses of turn and return, and I gain aural connection with the narrator's term. Smoothing the English can wait a second reading. Note in this verse the first usage of a word that is only in the frame story - present yourself. I find this striking and suggestive. As I noted in chapter 1, who are the children of God - even who accuse - but us? Here Elihu - He is my God - presents himself as if he were in the place of God - exactly as a mediator would.
(2) I read this verbless sentence as Elihu putting himself forth as Job had wished - as referee. This is following the KJV interpretation.
(3) Most translations read this as meaning 'though no one may see it'. Should the feminine pronoun be ignored? Should the human be understood as the subject? Is there some implied discontinuity between God's speaking and God's self-observation? It is an odd stich. Elihu here almost agrees with Job's complaint.
(4) TS has a good explanation of this odd word בשלח derived from to send essentially a synonym for Sheol - but unique here and in 36:12. Good uses 'cross the channel' in both cases. I cannot bring myself to make the reading too easy in English - it certainly is not in Hebrew.
(5) or to those who put to death = the destroyers. I have no idea what this refers to. Good says he would translate it as I have if he were given to emendation. (But as far as I can see, one only has to change a vowel or two - that's hardly emendation.)
(6) it was not requited to me - I did not get what I deserved. This I can attest to.
(7) two times and three - but time and time again was a favorite expression of my mother's - so let her be mentioned in this late period of my life.