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Job

About this book
Chapter 32

1 So these three men refused to answer Job further, because he was righteous in his own eyes. 2 Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry. He was angry with Job for justifying himself rather than God. 3 With Job’s three friends he was also angry because they could not find an answer, and so declared Job guilty.⁠ 4 Now Elihu had waited before speaking to Job because the others were older than he was. 5 But when Elihu saw that the three men had no further reply, he became very angry. 6 So Elihu son of Barakel the Buzite spoke up: “I am young, but you are elderly; that is why I was fearful and afraid to explain to you what I know. 7 I said to myself, ‘Age should speak, and length of years should make wisdom known.’ 8 But it is a spirit in people, the breath of the Almighty, that makes them understand. 9 It is not the aged who are wise, nor old men who understand what is right. 10 Therefore I say, ‘Listen to me. I, even I, will explain what I know.’ 11 Look, I waited for you to speak; I listened closely to your wise thoughts, while you were searching for words. 12 Now I was paying you close attention, yet there was no one proving Job wrong, not one of you was answering his statements. 13 So do not say, ‘We have found wisdom. God will refute him, not man.’ 14 Job has not directed his words to me, and so I will not reply to him with your arguments. 15 “They are dismayed and cannot answer anymore; they have nothing left to say. 16 And I have waited. But because they do not speak, because they stand there and answer no more, 17 I too will answer my part; I too will explain what I know. 18 For I am full of words, and the spirit within me constrains me.⁠ 19 Inside I am like wine that has no outlet, like new wineskins ready to burst!⁠ 20 I will speak, so that I may find relief; I will open my lips, so that I may answer. 21 I will not show partiality to any person,⁠ nor will I confer a title on anyone. 22 For I do not know how to give honorary titles; if I did, my Creator would quickly do away with me.

Texts in conversation

Compare Job 32:18 and 2 Maccabees 2:26

Hebrew Bible · Deuterocanon

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Summary

Job 32 introduces Elihu’s long speech with a five-part rhetorical preamble. 2 Maccabees prefaces its history with the same five elements in the same order, suggesting both follow an existing Hellenistic poem template.

Passages

Job 32:18

Hebrew Bible
17 I too will answer my part; I too will explain what I know. 18 For I am full of words, and the spirit within me constrains me. 19 Inside I am like wine that has no outlet, like new wineskins ready to burst! 20 I will speak, so that I may find relief; I will open my lips, so that I may answer.
500–401 BCE (scholarly estimate) Read in Job

2 Maccabees 2:26

Deuterocanon
25 we were careful that those who choose to read may be attracted, and that those who wish us well may find it easy to recall, and that all readers may benefit. 26 Although to us, who have taken upon ourselves the painful labor of the abridgement, the task is not easy, but a matter of sweat and sleeplessness, 27 even as it is no light thing to him who prepares a banquet, and seeks the benefit of others. Nevertheless, for the sake of the gratitude of the many we will gladly endure the painful labor,
160–63 BCE (scholarly estimate) Read in 2 Maccabees

References

… In looking for deuterocanonical (apocryphal) texts for comparison which are functionally similar to Job 32, the Sirach Prologue and the preface of the epitomator (i.e. the author providing an ἐπιτομή, ‘summary’, from the historical account of Jason of Cyrene, compare 2 Maccabees 2:23) in 2 Maccabees 2:19–32 suggest themselves, since both are adaptations of the (originally Greek-Hellenistic) genre of the proem. Their analogous division into five parts each, deployment of similar rhetorical devices, and various parallels of content all serve to suggest that Job 32, likewise, draws on the structural and topical conventions of the Greek proem. First, each proem names the theme of the larger work about to be introduced: in the case of the Sirach Prologue verses 1–3, this is the wisdom handed down through the law, the prophets, and other later writings; in 2 Maccabees 2:19–22, the deeds of Judas Maccabaeus and his brothers. In Job 32, the same function is discharged by the secondary introduction (verses 1–5) …
Stephan Lauber, “Irony in the Elihu Speeches?” in Irony in the Bible: Between Subversion and Innovation, ed. Tobias Häner and Virginia Miller (Leiden: Brill, 2023), 136–137.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Job 32:18 and 2 Maccabees 2:26

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