Job 32:3
Job 32:3 in Multiple Translations
and he burned with anger against Job’s three friends because they had failed to refute Job, and yet had condemned him.
Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job.
Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job.
And he was angry with his three friends, because they had been unable to give him an answer, and had not made Job's sin clear.
Elihu was also angry at Job's three friends because they made it seem that God was wrong, because they had not been able to answer Job.
Also his anger was kindled against his three friends, because they could not finde an answere, and yet condemned Iob.
and against his three friends hath his anger burned, because that they have not found an answer, and condemn Job.
Also his wrath was kindled against his three friends, because they had found no answer, and yet had condemned Job.
Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job.
And he was angry with his friends because they had not found a reasonable answer, but only had condemned Job.
He was also angry with Job’s three friends, because they had declared that Job must have done many things that were wrong, but they were unable to convince Job that what they said was true. As a result, it seemed to Elihu that God did what was wrong by punishing Job.
Berean Amplified Bible — Job 32:3
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Job 32:3 Interlinear (Deep Study)
BIB
HEB
וּ/בִ/שְׁלֹ֣שֶׁת
רֵעָי/ו֮
חָרָ֪ה
אַ֫פּ֥/וֹ
עַ֤ל
אֲשֶׁ֣ר
לֹא
מָצְא֣וּ
מַעֲנֶ֑ה
וַ֝/יַּרְשִׁ֗יעוּ
אֶת
אִיּֽוֹב
וּ/בִ/שְׁלֹ֣שֶׁת
shâlôwsh
H7969
three
Conj | Prep | Adj
רֵעָי/ו֮
rêaʻ
H7453
neighbor
N-mp | Suff
חָרָ֪ה
chârâh
H2734
to be incensed
V-Qal-Perf-3ms
אַ֫פּ֥/וֹ
ʼaph
H639
face
N-ms | Suff
עַ֤ל
ʻal
H5921
upon
Prep
אֲשֶׁ֣ר
ʼăsher
H834
which
Rel
לֹא
lôʼ
H3808
not
Part
מָצְא֣וּ
mâtsâʼ
H4672
to find
V-Qal-Perf-3cp
מַעֲנֶ֑ה
maʻăneh
H4617
answer
N-ms
וַ֝/יַּרְשִׁ֗יעוּ
râshaʻ
H7561
be wicked
Conj | V-Hiphil-ConsecImperf-3mp
אֶת
ʼêth
H853
Obj.
DirObjM
אִיּֽוֹב
ʼÎyôwb
H347
Job
N-proper
Hebrew Word Study
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Hebrew Word Reference — Job 32:3
וּ/בִ/שְׁלֹ֣שֶׁת
shâlôwsh
H7969
"three"
Conj | Prep | Adj
This Hebrew word means three or thrice, and is used to describe quantities or repetitions in the Bible. It appears in various forms, including three, third, and thirteen.
Definition: 1) three, triad 1a) 3, 300, third Aramaic equivalent: te.lat (תְּלָת "three" H8532)
Usage: Occurs in 381 OT verses. KJV: [phrase] fork, [phrase] often(-times), third, thir(-teen, -teenth), three, [phrase] thrice. Compare H7991 (שָׁלִישׁ). See also: Genesis 5:22; Joshua 1:11; 2 Kings 9:32.
רֵעָי/ו֮
rêaʻ
H7453
"neighbor"
N-mp | Suff
A neighbor or friend is what this word means, describing someone close to you. It can also refer to a companion, fellow citizen, or another person, and is often translated as brother or friend.
Definition: 1) friend, companion, fellow, another person 1a) friend, intimate 1b) fellow, fellow-citizen, another person (weaker sense) 1c) other, another (reciprocal phrase)
Usage: Occurs in 173 OT verses. KJV: brother, companion, fellow, friend, husband, lover, neighbour, [idiom] (an-) other. See also: Genesis 11:3; Job 42:7; Psalms 12:3.
חָרָ֪ה
chârâh
H2734
"to be incensed"
V-Qal-Perf-3ms
To be incensed means to be very angry or furious, like a fire burning. It describes strong emotions like anger, zeal, or jealousy, and is used to express intense feelings in the Bible.
Definition: 1) to be hot, furious, burn, becomeangry, be kindled 1a) (Qal) to burn, kindle (anger) 1b) (Niphal) to be angry with, be incensed 1c) (Hiphil) to burn, kindle 1d) (Hithpael) to heat oneself in vexation
Usage: Occurs in 87 OT verses. KJV: be angry, burn, be displeased, [idiom] earnestly, fret self, grieve, be (wax) hot, be incensed, kindle, [idiom] very, be wroth. See H8474 (תַּחָרָה). See also: Genesis 4:5; 1 Samuel 15:11; Psalms 18:8.
אַ֫פּ֥/וֹ
ʼaph
H639
"face"
N-ms | Suff
This Hebrew word can mean face, but also anger or nose. It is used to describe someone's countenance or emotions, like anger or patience. In the Bible, it appears in various contexts, including descriptions of God's emotions.
Definition: : face 1) nostril, nose, face 2) anger
Usage: Occurs in 269 OT verses. KJV: anger(-gry), [phrase] before, countenance, face, [phrase] forebearing, forehead, [phrase] (long-) suffering, nose, nostril, snout, [idiom] worthy, wrath. See also: Genesis 2:7; Nehemiah 8:6; Psalms 2:5.
עַ֤ל
ʻal
H5921
"upon"
Prep
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)
Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.
אֲשֶׁ֣ר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
לֹא
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
מָצְא֣וּ
mâtsâʼ
H4672
"to find"
V-Qal-Perf-3cp
Matsa means to find or attain something, whether it is a physical object, a person, or a condition, as seen in various KJV translations.
Definition: 1) to find, attain to 1a) (Qal) 1a1) to find 1a1a) to find, secure, acquire, get (thing sought) 1a1b) to find (what is lost) 1a1c) to meet, encounter 1a1d) to find (a condition) 1a1e) to learn, devise 1a2) to find out 1a2a) to find out 1a2b) to detect 1a2c) to guess 1a3) to come upon, light upon 1a3a) to happen upon, meet, fall in with 1a3b) to hit 1a3c) to befall 1b) (Niphal) 1b1) to be found 1b1a) to be encountered, be lighted upon, be discovered 1b1b) to appear, be recognised 1b1c) to be discovered, be detected 1b1d) to be gained, be secured 1b2) to be, be found 1b2a) to be found in 1b2b) to be in the possession of 1b2c) to be found in (a place), happen to be 1b2d) to be left (after war) 1b2e) to be present 1b2f) to prove to be 1b2g) to be found sufficient, be enough 1c) (Hiphil) 1c1) to cause to find, attain 1c2) to cause to light upon, come upon, come 1c3) to cause to encounter 1c4) to present (offering)
Usage: Occurs in 425 OT verses. KJV: [phrase] be able, befall, being, catch, [idiom] certainly, (cause to) come (on, to, to hand), deliver, be enough (cause to) find(-ing, occasion, out), get (hold upon), [idiom] have (here), be here, hit, be left, light (up-) on, meet (with), [idiom] occasion serve, (be) present, ready, speed, suffice, take hold on. See also: Genesis 2:20; Deuteronomy 22:3; 2 Kings 9:35.
מַעֲנֶ֑ה
maʻăneh
H4617
"answer"
N-ms
This word means a response or answer to something, like a reply to a question. It can be a positive or negative response, and is used in the Bible to describe interactions between people.
Definition: 1) answer, response 2) (TWOT) place for task
Usage: Occurs in 8 OT verses. KJV: answer, [idiom] himself. See also: Job 32:3; Proverbs 16:1; Proverbs 15:1.
וַ֝/יַּרְשִׁ֗יעוּ
râshaʻ
H7561
"be wicked"
Conj | V-Hiphil-ConsecImperf-3mp
Being wicked or acting wrongly is what this Hebrew word describes. In Psalm 37:7, the Bible warns against being wicked and instead encourages trusting in God.
Definition: 1) to be wicked, act wickedly 1a) (Qal) 1a1) to be wicked, act wickedly 1a2) to be guilty, be condemned 1b) (Hiphil) 1b1) to condemn as guilty (in civil relations) 1b2) to condemn as guilty (in ethical or religious relations) 1b3) to act wickedly (in ethics and religion)
Usage: Occurs in 35 OT verses. KJV: condemn, make trouble, vex, be (commit, deal, depart, do) wicked(-ly, -ness). See also: Exodus 22:8; Job 32:3; Psalms 18:22.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
אִיּֽוֹב
ʼÎyôwb
H347
"Job"
N-proper
Job was a patriarch famous for his patience and is the subject of the book of Job, which explores his struggles and faith in God.
Definition: A man living at the time of Exile and Return, first mentioned at Job.1.1 Also named: Iōb (Ἰώβ "Job" G2492) § Job = "hated" a patriarch, the subject of the book of Job
Usage: Occurs in 52 OT verses. KJV: Job. See also: Job 1:1; Job 32:3; Ezekiel 14:20.
Study Notes — Job 32:3
Show Verse Quote Highlights
- Context
- Cross References
- Job 32:3 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Job 32:3
- Jamieson-Fausset-Brown on Job 32:3
- Matthew Poole's Commentary on Job 32:3
- Trapp's Commentary on Job 32:3
- Ellicott's Commentary on Job 32:3
- Adam Clarke's Commentary on Job 32:3
- Cambridge Bible on Job 32:3
- Barnes' Notes on Job 32:3
- Whedon's Commentary on Job 32:3
- Sermons on Job 32:3
Context — Elihu Rebukes Job’s Friends
1So these three men stopped answering Job, because he was righteous in his own eyes.
2This kindled the anger of Elihu son of Barachel the Buzite, of the family of Ram. He burned with anger against Job for justifying himself rather than God,
3and he burned with anger against Job’s three friends because they had failed to refute Job, and yet had condemned him.
4Now Elihu had waited to speak to Job because the others were older than he. 5But when he saw that the three men had no further reply, his anger was kindled.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 8:6 | if you are pure and upright, even now He will rouse Himself on your behalf and restore your righteous estate. |
| 2 | Job 24:25 | If this is not so, then who can prove me a liar and reduce my words to nothing?” |
| 3 | Job 22:5–30 | Is not your wickedness great? Are not your iniquities endless? For you needlessly demanded security from your brothers and deprived the naked of their clothing. You gave no water to the weary and withheld food from the famished, while the land belonged to a mighty man, and a man of honor lived on it. You sent widows away empty-handed, and the strength of the fatherless was crushed. Therefore snares surround you, and sudden peril terrifies you; it is so dark you cannot see, and a flood of water covers you. Is not God as high as the heavens? Look at the highest stars, how lofty they are! Yet you say: ‘What does God know? Does He judge through thick darkness? Thick clouds veil Him so He does not see us as He traverses the vault of heaven. ’ Will you stay on the ancient path that wicked men have trod? They were snatched away before their time, and their foundations were swept away by a flood. They said to God, ‘Depart from us. What can the Almighty do to us?’ But it was He who filled their houses with good things; so I stay far from the counsel of the wicked. The righteous see it and are glad; the innocent mock them: ‘Surely our foes are destroyed, and fire has consumed their excess.’ Reconcile now and be at peace with Him; thereby good will come to you. Receive instruction from His mouth, and lay up His words in your heart. If you return to the Almighty, you will be restored. If you remove injustice from your tents and consign your gold to the dust and the gold of Ophir to the stones of the ravines, then the Almighty will be your gold and the finest silver for you. Surely then you will delight in the Almighty and lift up your face to God. You will pray to Him, and He will hear you, and you will fulfill your vows. Your decisions will be carried out, and light will shine on your ways. When men are brought low and you say, ‘Lift them up!’ then He will save the lowly. He will deliver even one who is not innocent, rescuing him through the cleanness of your hands.” |
| 4 | Job 25:2–6 | “Dominion and awe belong to God; He establishes harmony in the heights of heaven. Can His troops be numbered? On whom does His light not rise? How then can a man be just before God? How can one born of woman be pure? If even the moon does not shine, and the stars are not pure in His sight, how much less man, who is but a maggot, and the son of man, who is but a worm!” |
| 5 | Job 26:2–4 | “How you have helped the powerless and saved the arm that is feeble! How you have counseled the unwise and provided fully sound insight! To whom have you uttered these words? And whose spirit spoke through you? |
| 6 | Acts 24:5 | We have found this man to be a pestilence, stirring up dissension among the Jews all over the world. He is a ringleader of the sect of the Nazarenes, |
| 7 | Acts 24:13 | Nor can they prove to you any of their charges against me. |
| 8 | Job 15:34 | For the company of the godless will be barren, and fire will consume the tents of bribery. |
| 9 | Job 32:1 | So these three men stopped answering Job, because he was righteous in his own eyes. |
Job 32:3 Summary
[This verse, Job 32:3, tells us that Elihu was angry with Job's three friends because they didn't provide good answers to Job's questions, but still criticized him. This is an important reminder that we should be careful when correcting or judging others, and make sure we are doing so in a loving and thoughtful way, as seen in Galatians 6:1. We can learn from Elihu's example to provide a more balanced perspective and to strive to help others, rather than simply criticizing them. By doing so, we can demonstrate the love and kindness of God, as seen in 1 Corinthians 13:1-3.]
Frequently Asked Questions
Why was Elihu angry with Job's three friends?
Elihu was angry with Job's three friends because they failed to provide a satisfactory answer to Job's arguments, yet still condemned him, as seen in Job 32:3. This is similar to how the Apostle Paul warns against judging others in Romans 2:1-3.
What does it mean to 'refute Job' in this context?
To refute Job means to provide a convincing argument against his claims of innocence and to demonstrate where he is wrong, as seen in the friends' failed attempts in Job 4-31. This is in line with the biblical principle of gentle correction found in Proverbs 27:6.
How does Elihu's anger relate to his desire to speak to Job?
Elihu's anger against Job's three friends and against Job himself motivated him to speak up and provide a more balanced perspective, as seen in Job 32:3 and Job 32:2. This is reminiscent of how the prophets in the Bible, such as Elijah in 1 Kings 21:25, spoke out against injustice and false teachings.
What can we learn from Elihu's example about correcting others?
Elihu's example teaches us that correcting others should be done with a desire to help and instruct, rather than simply to condemn, as seen in Job 32:3 and Galatians 6:1. We should strive to provide loving and thoughtful correction, rather than simply criticizing or judging others.
Reflection Questions
- How do I respond when I see others being judged or criticized unfairly, and what can I learn from Elihu's example in this situation?
- In what ways can I provide a more balanced perspective, like Elihu, when engaging with others who may be struggling with difficult questions or circumstances?
- What are some ways that I can ensure that my interactions with others are characterized by love, kindness, and a desire to help, rather than simply to criticize or condemn?
- How can I apply the principle of gentle correction, as seen in Proverbs 27:6, in my own relationships and interactions with others?
Gill's Exposition on Job 32:3
Also against his three friends was his wrath kindled,.... He did not take part with either side, but blamed both, and took upon him to be a moderator between them, and deal impartially with them:
Jamieson-Fausset-Brown on Job 32:3
So these three men ceased to answer Job, because he was righteous in his own eyes. Prose (poetry begins with "I am young," Job 32:6). Verse 1. Because ... - and because they could not proves to him that he was unrighteous.
Matthew Poole's Commentary on Job 32:3
They had found no answer to Job’ s allegations and arguments, as to the main cause. Had condemned Job as a hypocrite or ungodly, man.
Trapp's Commentary on Job 32:3
Job 32:3 Also against his three friends was his wrath kindled, because they had found no answer, and [yet] had condemned Job.Ver. 3. Also against his three friends was his wrath kindled] True zeal is of a most masculine, disengaged, courageous nature; like fire, it catcheth on every side, and is impartial. Elihu was a man made all of fire, walking among stubble, as Chrysostom saith of Peter. And, surely, he that is not angry against sin, whether in himself or others, it is because either he knows it not or hates it not as he ought. He also kept within the bounds of modesty and moderation, and expressed himself without bitterness. We read of Idacius, that he would needs be doing with Salvianus and Instantius, both Priscillianists. But by his passionate and intemperate language he not only did not convert them, but made them worse (Sulp. Sever. l. ii., p. 171). Because they had found no answer] They were gravelled and nonplussed, as the Popish doctors were oft by the martyrs, Philpot, Ridley, &c., yea, by those of the weaker sort, as Anne Askew, Alice Driver, &c. The prolocutor in convocation, A.
D. 1553, confessed that those dejected ministers (afterwards martyrs) had the word on their side, but the prelates in place the possession of the sword, and that was their best answer to the others’ arguments. And yet had condemned Job] Condemned him for a wicked man, as the word signifieth. So the Popish doctors did innocent Cranmer of adultery, heresy, and treason; Philpot, of parricide, heresy, &c. To accuse was easy, but how shamefully failed they in the proof! These three, after they had also interested God himself in their rash accusation of Job, were forced to give him over.
Ellicott's Commentary on Job 32:3
(3) They had found no answer.—They could not reply unto Job, nor deny that he had been in conduct such as he said he had been, and yet they concluded that he must be wicked because God had smitten him.
Adam Clarke's Commentary on Job 32:3
Verse 3. They had found no answer] They had condemned Job; and yet could not answer his arguments on the general subject, and in vindication of himself.
Cambridge Bible on Job 32:3
3. had found no answer, and yet had condemned] Rather, had not found an answer and condemned, i. e. found no answer wherewith to condemn Job. Elihu’s anger was kindled against the three friends because they had not found such an answer as effectively to put Job in the wrong in his charges against God; comp. Job 32:5; Job 32:12. Elihu is more deeply pained and offended by Job’s charges against God than even the three friends were (ch. Job 34:7 seq., Job 34:35 seq.); he is far from blaming them for condemning Job; neither does he hold the balance between Job and them and blame them for condemning him without good reasons; he blames them for not finding such good reasons as effectively to condemn him, as he deserves. Coverdale: because they had found no reasonable answer to overcome him.
Barnes' Notes on Job 32:3
Because they had found no answer, and yet had condemned Job - They held Job to be guilty, and yet they were unable to adduce the proof of it, and to reply to what he had said.
Whedon's Commentary on Job 32:3
3. Condemned Job — The only way they could justify God’s ways was to condemn Job.
Sermons on Job 32:3
| Sermon | Description | |
|---|---|---|
|
Through the Bible - Job - Part 2 by Zac Poonen | In this sermon, Eliphaz begins by sharing a secret truth that was whispered to him in a vision. He emphasizes the fear and awe he experienced in the presence of God. Eliphaz critic |
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If Thou Wert Pure and Upright, Surely Now by F.B. Meyer | F.B. Meyer addresses the misconception that suffering indicates a lack of purity and uprightness before God, as suggested by Bildad in Job 8:6. He emphasizes that God's deliverance |
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Christ Teacheth Humility by C.I. Scofield | C.I. Scofield preaches on the lesson from Mark 10:35-45, highlighting the misconception of prayer as a means to fulfill personal desires and ambitions, emphasizing the importance o |
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(Job: An Epic in Brokenness) 2. Where Job Went Wrong by Roy Hession | In this sermon, the speaker focuses on the book of Job and explores where Job went wrong in his understanding of God's moral philosophy. The speaker explains that the ancient Orien |
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Our Sins Infinite in Number and Enormity. by Edward Payson | Edward Payson preaches about the infinite wickedness and iniquities of humanity, emphasizing that every individual, regardless of outward appearances, is guilty of numerous sins in |
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Hospital Experience by Bud Robinson | The video is a summary of the life and ministry of Bud Robinson, a preacher in the early 20th century. Despite his lack of formal education, Robinson had a profound impact on thous |
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Let God Be Justified by Theodore Epp | Theodore Epp emphasizes the necessity of self-denial and the willingness to relinquish our reputations and past victories to truly experience God's best for us. He highlights Elihu |