If now thou hast understanding, hear this: hearken to the voice of my words. Jump to: Barnes • Benson • BI • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • Kelly • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) Job 34:16-17. If thou hast understanding, hear this — As thou art a man of understanding, hear and consider what I say. Shall even he that hateth right — That is unrighteous; govern — Hebrew, יחבושׁ, jachabosh, bind, as the word properly signifies, but is fitly rendered govern by most interpreters, because governors have a power to bind their subjects by laws and penalties, and they are the ligaments by which societies are bound and kept together, which, without them, would be dissolved and broken to pieces. Elihu’s argument is the same with that of Abraham, Genesis 18:25, and that of St. Paul, Romans 3:5-6. If God be unrighteous, how shall he judge, or govern the world? And the argument is undeniable; if God were unjust, there would be nothing but injustice and confusion in the world; whereas we see there is a great deal of justice administered in the world, and all this must proceed from Him who is the fountain of all justice, and rule, and authority. And as the psalmist says, He that formed the eye, shall he not see? so we may say, He that makes men just, shall he be unjust? Wilt thou condemn him that is most just? — God, who hath given so many clear and unquestionable evidences of his justice, in giving just and holy laws, in encouraging and rewarding righteous persons in this life, and inflicting dreadful judgments upon tyrants and oppressors.34:16-30 Elihu appeals directly to Job himself. Could he suppose that God was like those earthly princes, who hate right, who are unfit to rule, and prove the scourges of mankind? It is daring presumption to condemn God's proceedings, as Job had done by his discontents. Elihu suggests divers considerations to Job, to produce in him high thoughts of God, and so to persuade him to submit. Job had often wished to plead his cause before God. Elihu asks, To what purpose? All is well that God does, and will be found so. What can make those uneasy, whose souls dwell at ease in God? The smiles of all the world cannot quiet those on whom God frowns.If now thou hast understanding hear this - This appears to be addressed to Job. The discourse before this had been directed to his three friends, but Elihu appears here to have turned to Job, and to have made a solemn appeal to him, whether this were not so. In the subsequent verses he remonstrates with him about his views, and shows him that what he had said implied severe reflections on the character and government of God. 16. In Job 34:2, Elihu had spoken to all in general, now he calls Job's special attention. As thou art a man of understanding, hear and consider what I say. If now thou hast understanding, hear this,.... Not as calling his understanding in question, as if he, had none; for Job was a very understanding man; he had not lost his natural understanding by his afflictions, see Job 6:13; nor was he without an understanding of divine things, as his speeches and answers show; but rather it is taken for granted that he was a man of understanding: "if" or "seeing" thou hast understanding, art a man of knowledge and intelligence, therefore hearken and attend to what has been said or about to be said; though, as some Jewish interpreters (a) observe, the word is not a noun, but a verb, and is imperative, "understand thou now, hear this"; and then the sense is, "if" things are so as before related, Job 34:13; then now understand this, take it into thy heart and mind, and well weigh and consider it: hearken to the voice of my words; either the preceding or following ones. (a) Jarchi, Bar Tzemach, in loc. so Cocceius, Schmidt, and Schultens. If now thou hast understanding, hear this: hearken to the voice of my words.EXEGETICAL (ORIGINAL LANGUAGES) 16–19. The second thought: without justice rule is impossible; and therefore injustice in the supreme Ruler is inconceivable. The thought is one that finds repeated expression in Scripture, as in the words of Abraham, “Shall not the Judge of all the earth do right?” Genesis 18:25, and in those of St Paul, “Is God unrighteous …? God forbid; for then how shall God judge the world?” Romans 3:5; comp. Matthew 12:25.Verse 16. - If now thou hast understanding, hear this. The appeal is not to Job, but to any wise and intelligent man among the many hearers who were present (see the comment on vers. 1, 2). Hearken to the voice of my words (comp. vers. 2, 10). Job 34:1616 And oh understand now, hear this; Hearken to the sound of my words. 17 Would one who hateth right also be able to subdue? Or wilt thou condemn the All-just? 18 Is it becoming to say to a king: Worthless One!? Thou evil-doer! to princes? 19 To Him who accepteth not the person of rulers, And regardeth not the noble before the poor: For they are all the work of His hands. 20 In a moment they die, and at midnight The people are overthrown and perish, And they put aside the mighty - not by the hand of man. This strophe contains several grammatical rarities. At first sight it appears that Job 34:16 ought to be translated: "and if there is understanding (viz., to thee equals if thou hast), then hear this." But בּינה is accented as Milel and with Mercha, and can therefore not be a substantive (Hirz., Hahn, and others); for the retreat of the accent would be absolutely incomprehensible, and instead of a conjunctive, a distinctive, viz., Dech, ought to be expected. Several of the old expositors, therefore, interpret with Nolde: quod quum ita sit, intellige; but this elliptical ואם, well as it might also be used for Job 21:4, is unsupportable; the Makkeph between the two words is also against it, which rather arises from the assumption that בּינה is the imperat., and אם as an exception, like Genesis 23:13, is an optative particle joined to the imper. 2 instead of to the fut.: "and if thou shouldst observe" ( equals ואם־תּבין). To translate Job 34:17 with Schultens: num iram osor judicii frenabit, is impracticable on account of the order of the words, and gives a thought that is inappropriate here. אף is a particle, and the fut. is potentialis: is it also possible that an enemy of right should govern? (חבשׁ, imperio coercere, as אצר 1 Samuel 9:17, אסר Psalm 105:22); right and government are indeed mutually conditioned, without right everything would fall into anarchy and confusion. In Job 34:17 this is applied to the Ruler of the world: or (ואם, an, as Job 8:3; Job 21:4; Job 40:9) wilt thou condemn the mighty just One, i.e., the All-just? As Elihu calls God שׂגּיא כח, Job 37:23, as the Almighty, and as the Omniscient One, תּמים דּעים, Job 37:16, so here as the All-just One, צדּיק כּבּיר. The two adjectives are put side by side ἀσυνδέτως, as is frequently the case in Arabic, and form one compound idea, Ew. 270, d. Links Job 34:16 InterlinearJob 34:16 Parallel Texts Job 34:16 NIV Job 34:16 NLT Job 34:16 ESV Job 34:16 NASB Job 34:16 KJV Job 34:16 Bible Apps Job 34:16 Parallel Job 34:16 Biblia Paralela Job 34:16 Chinese Bible Job 34:16 French Bible Job 34:16 German Bible Bible Hub |