Job 32:8
Parallel Verses
English Standard Version
But it is the spirit in man, the breath of the Almighty, that makes him understand.

King James Bible
But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.

American Standard Version
But there is a spirit in man, And the breath of the Almighty giveth them understanding.

Douay-Rheims Bible
But, as I see, there is a spirit in men, and the inspiration of the Almighty giveth understanding.

English Revised Version
But there is a spirit in man, and the breath of the Almighty giveth them understanding.

Webster's Bible Translation
But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.

Job 32:8 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

1-3 So these three men ceased to answer Job, because he was righteous in his own eyes. And the wrath of Elihu, the son of Barachel the Buzite, of the family of Ram, was kindled: against Job was his wrath kindled, because he justified himself at the expense of God. And against his three friends was his wrath kindled, because they found no answer, and condemned Job.

The name of the speaker is אליהוּא (with Mahpach), son of בּרכאל (with Munach) the buwziy (with Zarka). The name Elihu signifies "my God is He," and occurs also as an Israelitish name, although it is not specifically Israelitish, like Elijah (my God is Jehovah). Brach'el (for which the mode of writing בּרכאל with Dag. implic. is also found) signifies "may God bless!" (Olsh. 277, S. 618); for proper names, as the Arabian grammarians observe, can be formed both into the form of assertory clauses (ichbâr), and also into the form of modal (inshâ); the name ברכאל is in this respect distinguished from the specifically Israelitish name בּרכיה (Jehovah blesseth). The accompanying national name defines the scene; for on the one side בּוּז and עוּץ, according to Genesis 22:21, are the sons of Nahor, Abraham's brother, who removed with him (though not at the same time) from Ur Casdim to Haran, therefore by family Aramaeans; on the other side, בּוּז, Jeremiah 25:23, appears as an Arab race, belonging to the קצוּצי פאה (comp. Jeremiah 9:25; Jeremiah 49:32), i.e., to the Arabs proper, who cut the hair of their heads short all round (περιτρόχαλα, Herodotus iii. 8), because wearing it long was accounted as disgraceful (vid., Tebrzi in the Hamsa, p. 459, l. 10ff.). Within the Buzite race, Elihu sprang from the family of רם. Since רם is the name of the family, not the race, it cannot be equivalent to ארם (like רמּים, 2 Chronicles 22:5, equals ארמים), and it is therefore useless to derive the Aramaic colouring of Elihu's speeches from design on the part of the poet. But by making him a Buzite, he certainly appears to make him an Aramaean Arab, as Aristeas in Euseb. praep. ix. 25 calls him Ἐλιοῦν τὸν Βαραξηιὴλ τὸν Ζωβίτην (from ארם צובה). It is remarkable that Elihu's origin is given so exactly, while the three are described only according to their country, without any statement of father or family. It would indeed be possible, as Lightfoot and Rosenm. suppose, for the poet to conceal his own name in that of Elihu, or to make allusion to it; but an instance of this later custom of Oriental poets is found nowhere else in Old Testament literature.

The three friends are silenced, because all their attempts to move Job to a penitent confession that his affliction is the punishment of his sins, have rebounded against this fact, that he was righteous in his own eyes, i.e., that he imagined himself righteous; and because they now (שׁבת of persons, in distinction from חדל, has the secondary notion of involuntariness) know of nothing more to say. Then Elihu's indignation breaks forth in two directions. First, concerning Job, that he justified himself מאלהים, i.e., not a Deo (so that He would be obliged to account him righteous, as Job 4:17), but prae Deo. Elihu rightly does not find it censurable in Job, that as a more commonly self-righteous man he in general does not consider himself a sinner, which the three insinuate of him (Job 15:14; Job 25:4), but that, declaring himself to be righteous, he brings upon God the appearance of injustice, or, as Jehovah also says further on, Job 40:8, that he condemns God in order that he may be able to maintain his own righteousness. Secondly, concerning the three, that they have found no answer by which they might have been able to disarm Job in his maintenance of his own righteousness at the expense of the divine justice, and that in consequence of this they have condemned Job. Hahn translates: so that they should have represented Job as guilty; but that they have not succeeded in stamping the servant of God as a רשׁע, would wrongly excite Elihu's displeasure. And Ewald translates: and that they had nevertheless condemned him (345, a); but even this was not the real main defect of their opposition. The fut. consec. describes the condemnation as the result of their inability to hit upon the right answer; it was a miserable expedient to which they had recourse. According to the Jewish view, ויּרשׁיעוּ את־איּוב is one of the eighteen תקוני סופרים (correctiones scribarum), since it should be וירשׁיעו את־האלהים. But it is not the friends who have been guilty of this sin of הרשׁיע against God, but Job, Job 40:8, to whom Elihu opposes the sentence אל לא־ירשׁיע, Job 34:12. Our judgment of another such tiqqûn, Job 7:20, was more favourable. That Elihu, notwithstanding the inward conviction to the contrary by which he is followed during the course of the controversial dialogue, now speaks for the first time, is explained by what follows.

Job 32:8 Parallel Commentaries

Treasury of Scripture Knowledge

the inspiration

Job 4:12-21 Now a thing was secretly brought to me, and my ear received a little thereof...

Job 33:16 Then he opens the ears of men, and seals their instruction,

Job 35:11 Who teaches us more than the beasts of the earth, and makes us wiser than the fowls of heaven?

Job 38:36 Who has put wisdom in the inward parts? or who has given understanding to the heart?

Genesis 41:39 And Pharaoh said to Joseph, For as much as God has showed you all this, there is none so discreet and wise as you are:

1 Kings 3:12,28 Behold, I have done according to your words: see, I have given you a wise and an understanding heart...

1 Kings 4:29 And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore.

Proverbs 2:6 For the LORD gives wisdom: out of his mouth comes knowledge and understanding.

Ecclesiastes 2:26 For God gives to a man that is good in his sight wisdom, and knowledge, and joy: but to the sinner he gives travail...

Daniel 1:17 As for these four children, God gave them knowledge and skill in all learning and wisdom...

Daniel 2:21 And he changes the times and the seasons: he removes kings, and sets up kings: he gives wisdom to the wise...

1 Corinthians 2:10-12 But God has revealed them to us by his Spirit: for the Spirit searches all things, yes, the deep things of God...

1 Corinthians 12:8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;

2 Timothy 3:16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction...

James 1:5 If any of you lack wisdom, let him ask of God, that gives to all men liberally, and upbraides not; and it shall be given him.

Cross References
Genesis 41:38
And Pharaoh said to his servants, "Can we find a man like this, in whom is the Spirit of God?"

Job 12:13
"With God are wisdom and might; he has counsel and understanding.

Job 27:3
as long as my breath is in me, and the spirit of God is in my nostrils,

Job 33:4
The Spirit of God has made me, and the breath of the Almighty gives me life.

Job 38:36
Who has put wisdom in the inward parts or given understanding to the mind?

Proverbs 2:6
For the LORD gives wisdom; from his mouth come knowledge and understanding;

Ecclesiastes 2:26
For to the one who pleases him God has given wisdom and knowledge and joy, but to the sinner he has given the business of gathering and collecting, only to give to one who pleases God. This also is vanity and a striving after wind.

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