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Job 32:1 [study!]

American Standard Version (ASV 1901) [2]
— So these three men ceased to answer Job, because he was righteous in his own eyes.
King James Version (KJV 1769)
— So these three men ceased to answer Job, because he [was] righteous in his own eyes.
New American Standard Bible (NASB ©1995)
— Then these three men ceased answering Job, because he was righteous in his own eyes.
Webster's Revision of the KJB (WEB 1833)
— So these three men ceased to answer Job, because he [was] righteous in his own eyes.
Darby's Translation (DBY 1890)
— And these three men ceased to answer Job, because he was righteous in his own eyes.
Rotherham's Emphasized Bible (EBR 1902)
— So these three men ceased to respond to Job, because, he, was righteous in their eyes.
Young's Literal Translation (YLT 1898)
— And these three men cease from answering Job, for he [is] righteous in his own eyes,
Douay-Rheims Challoner Revision (DR 1750)
— So these three men ceased to answer Job, because he seemed just to himself.
Original King James Bible (AV 1611) [2]
— So these three men ceased to answere Iob, because he [was] righteous in his owne eyes.
Brenton Greek Septuagint (LXX, Restored Names)
— And his three friends also ceased any longer to answer Job: for Job was righteous before them.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— So these three men ceased to answer Iyyov, because he [was] righteous in his own eyes.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
So these x428
(0428) Complement
אֵלֶּה
'el-leh
{ale'-leh}
Prolonged from H0411; these or those.
three 7969
{7969} Prime
שָׁלוֹשׁ
shalowsh
{shaw-loshe'}
The last two forms being masculine; a primitive number; three; occasionally (ordinal) third, or (multiplicative) thrice.
men y582
[0582] Standard
אֱנוֹשׁ
'enowsh
{en-oshe'}
From H0605; properly a mortal (and thus differeing from the more dignified H0120); hence a man in general (singly or collectively). It is often unexpressed in the English Version, especially when used in apposition with another word.
x376
(0376) Complement
אִישׁ
'iysh
{eesh}
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
ceased 7673
{7673} Prime
שָׁבַת
shabath
{shaw-bath'}
A primitive root; to repose, that is, desist from exertion; used in many implied relations (causatively, figuratively or specifically).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
to answer 6030
{6030} Prime
עָנָה
`anah
{aw-naw'}
A primitive root; properly to eye or (generally) to heed, that is, pay attention; by implication to respond; by extension to begin to speak; specifically to sing, shout, testify, announce.
z8800
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
x853
(0853) Complement
אֵת
'eth
{ayth}
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
Iyyv אִיּוֹב, 347
{0347} Prime
אִיּוֹב
'Iyowb
{ee-yobe'}
From H0340; hated (that is, persecuted); Ijob, the patriarch famous for his patience.
because x3588
(3588) Complement
כִּי
kiy
{kee}
A primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjugation or adverb; often largely modified by other particles annexed.
he x1931
(1931) Complement
הוּא
huw'
{hoo}
The second form is the feminine beyond the Pentateuch; a primitive word, the third person pronoun singular, he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are.
[was] righteous 6662
{6662} Prime
צַדִּיק
tsaddiyq
{tsad-deek'}
From H6663; just.
in his own eyes. 5869
{5869} Prime
עַיִן
`ayin
{ah'-yin}
Probably a primitive word; an eye (literally or figuratively); by analogy a fountain (as the eye of the landscape).
Jamieson-Fausset-Brown Commentary

Job 32:1-6

_ _ Job 32:1-37:24. Speech of Elihu.

_ _ Prose (poetry begins with “I am young”).

_ _ because, etc. — and because they could not prove to him that he was unrighteous.

Matthew Henry's Commentary

Job 32:1-5

_ _ Usually young men are the disputants and old men the moderators; but here, when old men were the disputants, as a rebuke to them for their unbecoming heat, a young man is raised up to be the moderator. Divers of Job's friends were present, that came to visit him and to receive instruction. Now here we have,

_ _ I. The reason why his three friends were now silent. They ceased to answer him, and let him have his saying, because he was righteous in his own eyes. This was the reason they gave why they said no more, because it was to no purpose to argue with a man that was so opinionative, Job 32:1. Those that are self-conceited are indeed hard to be wrought upon; there is more hope of a fool (a fool of God's making) than of those who are fools of their own making, Proverbs 26:12. But they did not judge fairly concerning Job: he was really righteous before God, and not righteous in his own eyes only; so that it was only to save their own credit that they made this the reason of their silence, as peevish disputants commonly do when they find themselves run a-ground and are not willing to own themselves unable to make their part good.

_ _ II. The reasons why Elihu, the fourth, now spoke. His name Elihu signifies My God is he. They had all tried in vain to convince Job, but my God is he that can and will do it, and did it at last: he only can open the understanding. He is said to be a Buzite, from Buz, Nahor's second son (Genesis 22:21), and of the kindred of Ram, that is, Aram (so some), whence the Syrians or Aramites descended and were denominated, Genesis 22:21. Of the kindred of Abram; so the Chaldee-paraphrase, supposing him to be first called Ramhigh, then Abrama high father, and lastly Abrahamthe high father of a multitude. Elihu was not so well known as the rest, and therefore is more particularly described thus.

_ _ 1. Elihu spoke because he was angry and thought he had good cause to be so. When he had made his observations upon the dispute he did not go away and calumniate the disputants, striking them secretly with a malicious censorious tongue, but what he had to say he would say before their faces, that they might vindicate themselves if they could. (1.) He was angry at Job, because he thought he did not speak so reverently of God as he ought to have done; and that was too true (Job 32:2): He justified himself more than God, that is, took more care and pains to clear himself from the imputation of unrighteousness in being thus afflicted than to clear God from the imputation of unrighteousness in afflicting him, as if he were more concerned for his own honour than for God's; whereas he should, in the first place, have justified God and cleared his glory, and then he might well enough have left his own reputation to shift for itself. Note, A gracious heart is jealous for the honour of God, and cannot but be angry when that is neglected or postponed, or when any injury is done it. Nor is it any breach of the law of meekness to be angry at our friends when they are offensive to God. Get thee behind me, Satan, says Christ to Simon. Elihu owned Job to be a good man, and yet would not say as he said when he thought he said amiss: it is too great a compliment to our friends not to tell them of their faults. (2.) He was angry at his friends because he thought they had not conducted themselves so charitably towards Job as they ought to have done (Job 32:3): They had found no answer, and yet had condemned Job. They had adjudged him to be a hypocrite, a wicked man, and would not recede from that sentence concerning him; and yet they could not prove him so, nor disprove the evidences he produced of his integrity. They could not make good the premises, and yet held fast the conclusion. They had no reply to make to his arguments, and yet they would not yield, but, right or wrong, would run him down; and this was not fair. Seldom is a quarrel begun, and more seldom is a quarrel carried on to the length that this was, in which there is not a fault on both sides. Elihu, as became a moderator, took part with neither, but was equally displeased with the mistakes and mismanagement of both. Those that in good earnest seek for truth must thus be impartial in their judgments concerning the contenders, and not reject what is true and good on either side for the sake of what is amiss, nor approve or defend what is amiss for the sake of what is true and good, but must learn to separate between the precious and the vile.

_ _ 2. Elihu spoke because he thought that it was time to speak, and that now, at length, it had come to his turn, v. 4, 5. (1.) He had waited on Job's speeches, had patiently heard him out, until the words of Job were ended. (2.) He had waited on his friends' silence, so that, as he would not interrupt him, so he would not prevent them, not because they were wiser than he, but because they were older than he, and therefore it was expected by the company that they should speak first; and Elihu was very modest, and would by no means offer to abridge them of their privilege. Some certain rules of precedency must be observed, for the keeping of order. Though inward real honour will attend true wisdom and worth, yet, since every man will think himself or his friend the wisest and worthiest, this can afford no certain rule for the outward ceremonial honour, which therefore must attend seniority either of age or office; and this respect the seniors may the better require because they paid it when they were juniors, and the juniors may the better pay because they shall have it when they come to be seniors.

John Wesley's Explanatory Notes

Job 32:1

Because — So they said: but they could not answer him.

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance
to answer:
Heb. from answering

righteous:

Job 6:29 Return, I pray you, let it not be iniquity; yea, return again, my righteousness [is] in it.
Job 10:2 I will say unto God, Do not condemn me; shew me wherefore thou contendest with me.
Job 10:7 Thou knowest that I am not wicked; and [there is] none that can deliver out of thine hand.
Job 13:15 Though he slay me, yet will I trust in him: but I will maintain mine own ways before him.
Job 23:7 There the righteous might dispute with him; so should I be delivered for ever from my judge.
Job 27:4-6 My lips shall not speak wickedness, nor my tongue utter deceit. ... My righteousness I hold fast, and will not let it go: my heart shall not reproach [me] so long as I live.
Job 29:11-17 When the ear heard [me], then it blessed me; and when the eye saw [me], it gave witness to me: ... And I brake the jaws of the wicked, and plucked the spoil out of his teeth.
Job 31:1-40 I made a covenant with mine eyes; why then should I think upon a maid? ... Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended.
Job 33:9 I am clean without transgression, I [am] innocent; neither [is there] iniquity in me.
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