Job 32 5

Job 32:5 kjv

When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled.

Job 32:5 nkjv

When Elihu saw that there was no answer in the mouth of these three men, his wrath was aroused.

Job 32:5 niv

But when he saw that the three men had nothing more to say, his anger was aroused.

Job 32:5 esv

And when Elihu saw that there was no answer in the mouth of these three men, he burned with anger.

Job 32:5 nlt

But when he saw that they had no further reply, he spoke out angrily.

Job 32 verses

Job 32 5 Meaning

Job 32:5 marks a critical turning point in the Book of Job. It indicates Elihu’s patient observation of the lengthy discourse between Job and his three friends—Eliphaz, Bildad, and Zophar—has concluded. Elihu perceives that the friends have entirely failed to offer a conclusive or adequate response to Job's profound questions and self-defenses, and conversely, Job himself has also fallen short. This failure, especially their inability to provide a just defense of God or effectively refute Job, ignites Elihu’s strong indignation, propelling him to speak.

Job 32 5 Context

The Book of Job explores the suffering of a righteous man and challenges conventional retribution theology—the idea that all suffering is a direct result of sin. For thirty chapters, Job and his three friends—Eliphaz, Bildad, and Zophar—engage in a poetic dialogue. The friends accuse Job of sin, asserting that God is just and therefore Job's suffering must be punitive. Job vehemently maintains his innocence, often lamenting his plight and questioning God's justice and silence. After three full cycles of arguments, the friends fall silent, having no further "answer" (Job 31:40). Job then delivers a passionate, final monologue affirming his integrity (Job 29-31). Chapter 32 introduces Elihu, a previously unmentioned character. Elihu is younger than Job and his friends (Job 32:4, 6), and he has patiently listened to their entire debate. Job 32:2-3 explains that Elihu’s wrath was kindled against Job because he justified himself rather than God, and against the three friends because they had found no answer yet had condemned Job. Thus, Job 32:5 sets the immediate stage for Elihu’s extensive and important discourse, which aims to provide a corrective perspective before God Himself intervenes.

Job 32 5 Word analysis

• When he saw: The Hebrew word is וַיַּרְא (way-yar'), from the verb ra’ah, meaning "to see," but often carrying the deeper connotation of perceiving, understanding, or discerning. Elihu didn't just physically observe their silence; he intellectually grasped the inadequacy and failure of their arguments. This implies a keen discernment of the situation’s theological shortcomings.
• that there was no answer: The Hebrew word for "answer" is מַעֲנֶה (ma’aneh), referring to a reply, response, or defense. It denotes a conclusive or satisfactory retort. Elihu perceived that the friends' cumulative arguments offered no substantive resolution to Job’s dilemmas or a robust defense of God’s character in the face of Job’s suffering. They had run out of effective points.
• in the mouth: This phrase points directly to the spoken arguments and pronouncements made by the friends. It emphasizes that their verbal expressions were utterly exhausted and futile, indicating the completion of their intellectual and theological efforts.
• of the three men: This specifically identifies Eliphaz, Bildad, and Zophar. Their repeated attempts to counsel Job have come to a decisive end without achieving their aim of silencing Job or changing his perspective.
• Elihu's wrath: The Hebrew is חָרָה אַפּוֹ (kharah appo), literally "his nose/anger burned" or "his anger grew hot," a common idiom for intense anger or indignation.
  • Elihu: His name אֱלִיהוּא (ʾĚlīhūʾ) means "My God is He" or "He is my God." This name is significant, as Elihu explicitly identifies God as the source of wisdom and challenges Job and his friends to see God as supremely wise and just.
  • This is not necessarily a sinful, impulsive anger but a righteous indignation rooted in theological conviction. It stems from observing the profound errors made by both Job (in justifying himself rather than God) and his friends (in condemning Job without genuine answers and failing to uphold God's true character).
• was kindled: The verb is a strong one, signifying that the anger did not just exist, but erupted or was set aflame, driving him to speak.

Words-Group analysis

• "When he saw that there was no answer": This phrase highlights Elihu's profound observation and intellectual assessment of the entire preceding debate. He isn't merely reacting; he has carefully weighed their words and recognized the complete emptiness and inadequacy of their discourse in addressing Job’s profound suffering and spiritual questions. This analytical posture precedes his emotional response.
• "in the mouth of the three men": This grouping clearly defines the source of the inadequate counsel. It points to the failure of the established wisdom, emphasizing that these respected, older figures could not offer true divine insight or relief to Job's situation. Their conventional theology proved bankrupt in the face of Job’s experience.
• "Elihu's wrath was kindled": This signifies the moment of transition. Elihu's anger, previously suppressed out of respect for the elders, becomes a driving force. This is a righteous wrath, fueled by a perceived injustice, flawed theological arguments, and a failure to adequately vindicate God. His indignation serves as the catalyst for his unique contribution to the dialogue, positioning him as a new voice, unafraid to challenge both sides.

Job 32 5 Bonus section

Elihu's sudden appearance in Job 32, after a protracted dialogue, introduces a crucial and distinct perspective, marking a significant literary and theological shift. His role is unique in that he is the only human character to effectively challenge the premises of both Job and his friends before God speaks. While not divinely perfect, his speeches elevate the theological discussion, moving beyond simplistic retribution. He acts as a kind of human mediator, a necessary voice before God’s thunderous revelation from the whirlwind. Furthermore, his deference to age in waiting (Job 32:4) followed by his decisive speaking highlights that true wisdom does not exclusively belong to the old but can be found in those guided by understanding "of the breath of the Almighty" (Job 32:8). Elihu’s speech emphasizes God’s majestic inscrutability and His active role in human suffering for purposes of instruction and purification, themes that anticipate God’s own declarations in chapters 38-41.

Job 32 5 Commentary

Job 32:5 represents the culmination of Elihu’s patient waiting and the prelude to his extensive discourse, which serves as a theological bridge between the friends' limited perspective and God's eventual appearance. Elihu, driven by a holy indignation, recognizes that the core issues of suffering, divine justice, and human understanding of God have not been adequately addressed by either Job’s despairing protests or his friends' rigid, albeit well-intentioned, arguments. Their human wisdom and limited theology have run their course, leaving the debate unresolved and Job uncomforted, yet condemned. Elihu’s wrath is twofold: against Job for seeming to justify himself over God (Job 32:2), and against the friends for their condemnatory silence without providing any true or righteous answer (Job 32:3). This righteous anger propels Elihu, a younger voice, to present a more nuanced and preparatory argument concerning God's sovereignty, disciplinary purposes of suffering, and His incomparable wisdom, thereby setting the stage for the true and final resolution from the Almighty. Elihu's intervention highlights that even the silence of experienced elders, when founded on flawed understanding, requires a corrective voice inspired by divine insight.