Job 32:14
Now he hath not directed his words against me: neither will I answer him with your speeches.
Original Language Analysis
וְלֹא
H3808
וְלֹא
Strong's:
H3808
Word #:
1 of 7
not (the simple or abs. negation); by implication, no; often used with other particles
עָרַ֣ךְ
Now he hath not directed
H6186
עָרַ֣ךְ
Now he hath not directed
Strong's:
H6186
Word #:
2 of 7
to set in a row, i.e., arrange, put in order (in a very wide variety of applications)
מִלִּ֑ין
his words
H4405
מִלִּ֑ין
his words
Strong's:
H4405
Word #:
4 of 7
a word; collectively, a discourse; figuratively, a topic
Historical Context
Ancient rhetoric distinguished between ad hominem attacks and substantive arguments. Elihu's refusal to answer Job 'with your speeches' shows intellectual independence—he's not merely the friends' spokesman but offers original theological contribution. His speeches (chapters 32-37) have been debated: some see them as late addition, others as inspired bridge between human debate and divine revelation. God's silence regarding Elihu (neither commending nor condemning him) differs from His rebuke of the three friends (42:7).
Questions for Reflection
- How can we avoid repeating theological arguments that have already proven inadequate or harmful?
- What does Elihu's fresh approach teach about the need for creative, Spirit-led responses to suffering rather than formulaic answers?
- In what ways should we distinguish between defending truth and defending our own egos in theological discourse?
Related Resources
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Analysis & Commentary
Now he hath not directed his words against me (וְלֹא־עָרַךְ אֵלַי מִלִּין, velo-'arakh 'elay millin)—'arakh means to arrange, set in order, or direct (as in arranging battle lines); millah is word or speech (Aramaic). Neither will I answer him with your speeches (וּבְאִמְרֵיכֶם לֹא אֲשִׁיבֶנּוּ, uv'imreikhem lo 'ashivenu)—'emer is saying or word; shuv means to return or answer.
Elihu distinguishes his approach from the three friends' failed methodology. Job hasn't attacked Elihu personally, so Elihu won't respond defensively. More importantly, Elihu refuses to use the friends' arguments—their retributive theology that assumes all suffering indicates proportional sin. This strategic distinction is crucial: Elihu recognizes that repeating the same failed arguments won't convince Job. He'll introduce fresh perspective, arguing that God uses suffering to warn, discipline, and refine the righteous, not merely to punish the wicked (33:14-30, 36:15). This anticipates the New Testament's theology of sanctifying affliction (Hebrews 12:5-11).