Job 32:12
Yes, I attended to you, and, behold, there was none of you that convinced Job, or that answered his words:
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(12) There was none of you.—In Elihu’s judgment there was no one who touched the main point of the argument with Job.

Job 32:12-13. Yea, I attended unto you — I have duly considered all you have said; and behold, none of you convinced Job — I must pronounce you have not confuted him, nor advanced any thing to the purpose in answer to his defence of himself. Lest you should say, We have found out wisdom — God has thus left you to your own weakness and mistakes, and shown you your inability to convince him, or even to make good your own arguments by answering his objections, lest you should glory in your own wisdom; lest you should boastingly say, We have discovered and said all that need or can be said in the cause, and what may finally end the controversy; we have said, God thrusteth him down, not man, and by his dreadful judgments upon him, shows him to be a hypocrite, and to be guilty of some gross, though secret sins. Or, as the Hebrew, אל ידפנו, eel jiddepennu, may be properly rendered, God must, or will, confute him, not man; “God only can sift him to the bottom, and know whether his pretences to piety have any thing real in them, or are only hypocritical.” But, says Elihu, this argument does not satisfy me, and therefore bear with me if I seek for a better.32:6-14 Elihu professes to speak by the inspiration of the Holy Spirit, and corrects both parties. He allowed that those who had the longest experience should speak first. But God gives wisdom as he pleases; this encouraged him to state his opinion. By attention to the word of God, and dependence upon the Holy Spirit, young men may become wiser than the aged; but this wisdom will render them swift to hear, slow to speak, and disposed to give others a patient hearing.There was none of you that convinced Job - There was no one to produce conviction on his mind, or rather, there was no one to reprove him by answering him - ענה מוכיח môkiyach ‛ânâh. They were completely silenced: and had nothing to reply to the arguments which he had advanced, and to his reflections on the divine government. 11. Therefore Elihu was present from the first.

reasons—literally, "understandings," that is, the meaning intended by words.

whilst—I waited until you should discover a suitable reply to Job.

By solid and satisfactory answers to his assertions and allegations. Yea, I attended unto you,.... Very closely, with great application and diligence, endeavouring to get, as it were, within them, and thoroughly understand the meaning of what they said:

and, behold, there was none of you that convinced Job; which was not owing to his obstinacy, but to want of proof in them, their words and arguments; they had charged Job highly, as particularly Eliphaz, Job 22:5; but then they failed in their proof; they produced nothing to support their allegations:

or that answered his words; the arguments and reasons he gave in proof of his own innocence and uprightness, or the instances he produced, showing that God often afflicted good men, and suffered the wicked to prosper; and therefore no argument could be drawn from God's dealings with men, proving they were either of this or the other character, good or bad men.

Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words:
Verse 12. - Yea, I attended unto you - or, lent you my attention - and, behold, there was none of you that convinced Job; rather, that convicted (or, confuted) Job. Or that answered his words. In Elihu's opinion, the argumentative value of all the long speeches of the three friends was nil; they had entirely failed to answer Job's arguments. 6b I am young in days, and ye are hoary,

Therefore I stood back and was afraid

To show you my knowledge.

7 I:thought: Let age speak,

And the multitude of years teach wisdom.

It becomes manifest even here that the Elihu section has in part a peculiar usage of the language. זחל in the signification of Arab. zḥl, cogn. with Arab. dḥl, דּחל, to frighten back;

(Note: The lexicographers explain the Arab. zḥl by zâla (זול), to stand away from, back, to retreat, or tanahha, to step aside; Piel, Hiph., to push any one aside, place anything back; Hithpa., to keep one's self on one side; adj. זחל, זחיל, זחוּל, etc., standing back. Thus the town of Zahla in the plain of the Lebanon takes its name from the fact that it does not stand out in the plain, but is built close at the foot of the mountain in a corner, and consequently retreats. And zuhale (according to the Kamus) is an animal that creeps backwards into its hole, e.g., the scorpion; and hence, improperly, a man who, as we say with a similar figure, never comes out of his hole, always keeps in his hole, i.e., never leaves his dwelling, as zuhal in general signifies a man who retires or keeps far from active life; in connection with which also the planet Saturn is called Zuhal, the retreating one, on account of its great distance from the rest. Slippery (of ground) is זחלוּל, because it draws the foot backwards (muzhil) by its smoothness, and thus causes the walker to fall. A further formation is זחלק, to be slippery, and to slip in a slippery place; beside which, זלק, a word of similar meaning, is no longer used in Syria. According to this Arabic primary notion of zḥl, it appears זחלי ארץ, Micah 7:17, is intended to describe the serpents not as creeping upon the earth, but as creeping into the earth (comp. the name of the serpent, achbi' at el-ard, those that hide themselves in the earth); but in Talmud. and Aram. זחל used of animals has the general signification to creep, and of water, to glide (flow gently down). The primary notion, to glide (to slip, creep, flow gently, labi), is combined both in the derivatives of the root זח and in those of the root זל with the notion of a departing and retreating motion. - Wetzst. and Fl.)

and דּע for דּעת (here and Job 32:10, Job 32:17; Job 36:3; Job 37:16) occurs nowhere else in the Old Testament; על־כּן (comp. לכן, Job 42:3) is used only by Elihu within the book of Job. ימים, days equals fulness of days, is equivalent to advanced age, old age with its rich experience. רב with its plural genitive is followed (as כל sa( d usually is) by the predicate in the plur.; it is the attraction already described by מספר, Job 15:10; Job 21:21, Ges. 148, 1.

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