Job 34:1
Furthermore Elihu answered and said,
Original Language Analysis
וַיַּ֥עַן
answered
H6030
וַיַּ֥עַן
answered
Strong's:
H6030
Word #:
1 of 3
properly, to eye or (generally) to heed, i.e., pay attention; by implication, to respond; by extension to begin to speak; specifically to sing, shout,
Historical Context
Elihu introduces himself in chapter 32 as younger than Job's three friends, waiting respectfully before speaking (32:4-6). Ancient Near Eastern culture valued age and experience, making Elihu's eventual speech bold yet culturally appropriate after elders failed to answer Job. His sudden appearance and disappearance in the narrative has led some scholars to question whether his speeches were later additions, but canonical Scripture includes them as part of wisdom revelation.
Questions for Reflection
- How does Elihu's role as mediator between Job and God anticipate Christ's mediatorial work?
- What does the younger Elihu's respectful waiting teach about humility and wisdom in theological discourse?
- How should we evaluate Elihu's theology given that God neither commends nor condemns him explicitly?
Analysis & Commentary
Furthermore Elihu answered and said (וַיַּעַן אֱלִיהוּא וַיֹּאמַר, vaya'an Elihu vayomar)—Elihu begins his second major speech (chapters 34-37), the longest uninterrupted discourse in Job besides God's speeches. His name means 'My God is He' (אֱלִיהוּ), emphasizing monotheistic devotion. The formula 'answered and said' (ya'an vayomar) is prophetic, used throughout Scripture for divine messengers. Elihu presents himself as mediator between Job's suffering and God's justice, a role pointing typologically toward Christ the true mediator (1 Timothy 2:5).
Elihu's speeches (chapters 32-37) appear nowhere else in Job—the other characters never respond to him, and God doesn't rebuke him as He does the three friends (42:7). This textual silence has sparked debate: some view Elihu as inspired preparation for God's speeches, others as youthful presumption. His theology emphasizes God's educative purposes in suffering (33:14-30), moving beyond retributive explanations. This anticipates Hebrews 12:5-11 on divine discipline as proof of sonship.