Job 35:5

Authorized King James Version

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Look unto the heavens, and see; and behold the clouds which are higher than thou.

Original Language Analysis

הַבֵּ֣ט Look H5027
הַבֵּ֣ט Look
Strong's: H5027
Word #: 1 of 7
to scan, i.e., look intently at; by implication, to regard with pleasure, favor or care
שָׁמַ֣יִם unto the heavens H8064
שָׁמַ֣יִם unto the heavens
Strong's: H8064
Word #: 2 of 7
the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies r
וּרְאֵ֑ה and see H7200
וּרְאֵ֑ה and see
Strong's: H7200
Word #: 3 of 7
to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
וְשׁ֥וּר and behold H7789
וְשׁ֥וּר and behold
Strong's: H7789
Word #: 4 of 7
to spy out, i.e., (generally) survey, (for evil) lurk for, (for good) care for
שְׁ֝חָקִ֗ים the clouds H7834
שְׁ֝חָקִ֗ים the clouds
Strong's: H7834
Word #: 5 of 7
a powder (as beaten small); by analogy, a thin vapor; by extension, the firmament
גָּבְה֥וּ which are higher H1361
גָּבְה֥וּ which are higher
Strong's: H1361
Word #: 6 of 7
to soar, i.e., be lofty; figuratively, to be haughty
מִמֶּֽךָּ׃ H4480
מִמֶּֽךָּ׃
Strong's: H4480
Word #: 7 of 7
properly, a part of; hence (prepositionally), from or out of in many senses

Analysis & Commentary

Look unto the heavens, and see (הַבֵּט שָׁמַיִם וּרְאֵה, habbet shamayim ur-eh)—The imperative habbet (הַבֵּט), from nabat (נָבַט), means 'to look intently' or 'to gaze upon.' Shamayim (שָׁמַיִם), 'heavens,' evokes cosmic scale and divine dwelling. Behold the clouds which are higher than thou (וְשׁוּר שְׁחָקִים גָּבְהוּ מִמֶּךָּ, ve-shur shechakim gavehu mimekka)—shechakim (שְׁחָקִים) means 'clouds' or 'skies,' from shachaq (שָׁחַק), 'to rub away' or 'pulverize,' suggesting dust-like cloud particles.

Elihu employs creation pedagogy—directing Job's eyes upward to recognize creaturely limitation versus Creator transcendence. This method anticipates God's own teaching strategy in chapters 38-41, suggesting Elihu grasps correct pedagogical approach even if his conclusions remain incomplete. The heavens' height establishes metaphor for divine transcendence and human finitude.

This argument cuts two ways: it humbles human presumption (Job cannot command God's attention based on merit) but also risks distancing God from covenant relationship. Psalm 8 similarly begins by observing the heavens' grandeur, then marvels that God regards humanity at all ('what is man, that thou art mindful of him?'). Elihu emphasizes transcendence; the psalmist adds divine condescension. Both truths require holding in tension.

Historical Context

Ancient Near Eastern cosmology envisioned a three-tiered universe: heavens above, earth in the middle, waters beneath. Clouds occupied the liminal space between human realm and divine dwelling. Observing celestial phenomena as theological instruction appears throughout wisdom literature (Psalm 19, Isaiah 40:26), making Elihu's pedagogical move culturally resonant.

Questions for Reflection