My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly.
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EXPOSITORY (ENGLISH BIBLE)
Shall utter knowledge clearly - Shall state things just as they are, and give the true solution of the difficulties which have been felt in regard to the divine dealings. His object is to guard himself wholly from the suspicion of partiality.
clearly—rather, "purely"; sincerely, not distorting the truth through passion, as the friends did.
and my lips shall utter knowledge clearly; what knowledge he had of God, and of the perfections of his nature, and of his works in nature and grace, and of his dealings in a providential way with the sons of men; and what knowledge he had of Christ, his person, office, and grace somewhat of which speaks in this chapter; and such sort of knowledge is to be uttered, to be published, and made known to the good of others; and not to be concealed, and hid, or held, as in a prison, in unrighteousness; and to be uttered clearly, plainly, and distinctly, in words intelligible, and easy to be understood; and not in ambiguous terms, or in words of a double meaning; or which are abstruse and intricate, and serve rather to make the mysteries of Providence and grace more dark and obscure than to explain them; integrity of heart, and perspicuity of language, serve much to recommend a speaker, and both are expressed in this verse.My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly.
EXEGETICAL (ORIGINAL LANGUAGES)3. Reiteration of the speaker’s sincerity; he possesses what Job had desiderated on the part of his three friends, uprightness (ch. Job 6:25).
my lips shall utter knowledge clearly] lit. and the knowledge of my lips they shall utter purely, with no mixture of falsehood; his lips will express truly the sincere convictions of his mind.Verse 3. - My words shall be of the uprightness of my heart. Moreover, whatever I say will be said with entire sincerity. My heart is upright, and I shall speak "from the uprightness of my heart," without pretence, deception, or concealment of any kind. And my lips shall utter knowledge clearly. I shall say only what I know and shall endeavour to say it simply and clearly, so that no one can mistake my meaning.
The spirit of my inner nature constraineth me.
19 Behold, my interior is like wine which is not opened,
Like new bottles it is ready to burst.
20 I will speak, that I may gain air,
I will open my lips and reply.
21 No, indeed, I will accept no man's person,
And I will flatter no man.
22 For I understand not how to flatter;
My Maker would easily snatch me away.
The young speaker continues still further his declaration, promising so much. He has a rich store of מלּים, words, i.e., for replying. מלתי defective for מלאתי, like יצתי for יצאתי, Job 1:21; whereas מלוּ, Ezekiel 28:6, is not only written defectively, but is also conjugated after the manner of a Lamed He verb, Ges. 23, 3, 74, rem. 4, 75, 21, c. The spirit of his inner nature constrains him, since, on account of its intensity and the fulness of this interior, it struggles to break through as through a space that is too narrow for it. בּטן, as Job 15:2, Job 15:35, not from the curved appearance of the belly, but from the interior of the body with its organs, which serve the spirit life as the strings of a harp; comp. Arab. batn, the middle or interior; bâtin, inwardly (opposite of zâhir, outwardly). His interior is like wine לא יפּתח, which, or (as an adverbial dependent clause) when it is not opened, i.e., is kept closed, so that the accumulated gas has no vent, lxx δεδεμένος (bound up), Jer. absque spiraculo; it will burst like new bottles. יבּקע is not a relative clause referring distributively to each single one of these bottles (Hirz. and others), and not an adverbial subordinate clause (Hahn: when it will explode), but predicate to בטני: his interior is near bursting like new bottles (אבות masc. like נאדות, Joshua 9:13), i.e., not such as are themselves new (ἀσκοὶ καινοὶ, Matthew 9:17, for these do not burst so easily), but like bottles of new wine, which has to undergo the action of fermentation, lxx ὥσπερ φυσητὴρ (Cod. Sinait.1 φυσητής) χαλκέως, i.e., חרשׁים whence it is evident that a bottle and also a pair of bellows were called אוב). Since he will now yield to his irresistible impulse, in order that he may obtain air or free space, i.e., disburdening and ease (וירוח לּי), he intends to accept no man's person, i.e., to show partiality to no one (vid., on Job 13:8), and he will flatter no one. כּנּה signifies in all three dialects to call any one by an honourable name, to give a surname, here with אל, to speak fine words to any one, to flatter him. This Elihu is determined he will not do; for לא ידעתּי אכנּה, I know not how to flatter (French, je ne sais point flatter), for כנּות or לכנּות; comp. the similar constructions, Job 23:3 (as Esther 8:6), Job 10:16, 1 Samuel 2:3; Isaiah 42:21; Isaiah 51:1, Ges. 142, 3, c; also in Arabic similar verbs, as "to be able" and "to prepare one's self," are thus connected with the fut. without a particle between (e.g., anshaa jef‛alu, he began to act). Without partiality he will speak, flattery is not his force. If by flattery he should deny the truth, his Maker would quickly carry him off. כּמעט followed by subjunct. fut.: for a little (with disjunctive accent, because equivalent to haud multum abest quin), i.e., very soon indeed, or easily would or might ... ; ישּׂני (as Job 27:21) seems designedly to harmonize with עשׂני.
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