A New Translation of the Speeches of Elihu

Introduction

To produce a literal translation of the Bible it is desirable to find an adequate word for today, retaining contextual sense and conveying as nearly as possible the original thought of the writer: as literal as possible, as idiomatic as necessary.

So wrote Herbert M. Adams to the present writer. In presenting his translation of the speeches of Elihu as a gift to me Adams stated, “It is merely an attempt to transfer the original into English, as nearly as English will permit. A literary translation is different in principle.” Nevertheless Adams’ translation is both agreeably readable and not without authority[1]: it has proved itself an invaluable vademecum in my study of the book.

Of what value can such a translation be? There is certainly here no attempt at elaboration or beauty of expression for which the Authorised Version is justly admired. Before endeavouring to answer that question, however, it may be of help to consider the varied approaches to these chapters adopted by commentators over the years. It has been said that as many actors wish to play Hamlet, so many writers wish to write a book about Job. That said, no actor would consider adopting the cavalier approach to the text of Shakespeare that some writers feel entitled to take with the text of the Book of Job. Many feel justified in rewriting the book, changing the order of chapters around, and even removing some of them.

Some consider specifically that the Elihu speeches are an unnecessary intrusion; others that they were added at a later date as a result of further developments in the poet’s thought, while yet others consider that they add nothing of value to the debate or to the book of Job as a whole. It has been said that if Chapter 38 carried straight on from the end of Chapter 31, there would be no sense of hiatus. But this view has not passed unchallenged.  Gregory W. Parsons writes:

It is ironic that with regard to the Book of Job (itself a study in irony), which teaches the mysterious nature of God’s ways, man attempts to judge this divine book by subjective human standards.[2]

It is as J. L. Crenshaw also writes, “True wisdom, like God, defies human reason”.[3] We might add the words of Larry J. Waters:

Having demonstrated that the major objections to the Elihu speeches’ authenticity can be positively answered, confidence in his contribution to the argument of the book can be established. Therefore one can assume not only that chapters 32 – 37 of the Book of Job are structurally, theologically, stylistically, and linguistically an original, genuine part of the text, but also that they play a significant interpretive, explanatory, and theological role in understanding Job’s suffering and his relationship with Yahweh.[4]

We are convinced that the faithful interpreter’s first obligation is to the canonical text of the Hebrew Bible and we are insistent on accepting the integrity of the book as it stands as a basis for exposition. One must seek to give an account of that text, not of some other purely hypothetical entity. Respect of the text should be a stimulus to better exegesis rather than to a ready resort to the knife.

The question to be considered in approaching Adams’ translation is: what relevance do the speeches of Elihu have in relation to the book of Job as a whole? Are they significant? Are they of value? Do they offer Job a different answer from that of the other friends? In attempting to answer these questions, it is essential that we search for the essence of, and the pressing motive behind, the intervention (or might we say, contribution?) of Elihu. We are told that Elihu was angry with Job because he justified himself rather than God (32:2). But then we are also told that Elihu was angry with Job’s three friends “because they had found no answer, and yet had condemned Job” (32:3, KJV, RV). This translation follows the Hebrew text but overlooks the fact that this is one of eighteen Tiqqune Sopherim, instances where harsh or inappropriate language appears with reference to God in the original but was changed by scribes to alleviate the perceived impropriety.[5] Here they wished to avoid the occurrence of God as the direct object of this negative verb. So the original stated not that they had condemned Job, but God himself!  Thus the Jerusalem Bible gives, “He was equally angry with the three friends for giving up the argument and thus admitting that God could be unjust.” The New International Version has a footnote in loc. drawing attention to the Masoretic text and the scribal change. Robert Gordis renders, “And they put God in the wrong”.[6]

It seems to me that this understanding, with the implication that God could be unjust and unrighteous, helps us to better understand Elihu’s impassioned plea on God’s behalf. That in the main is what his speeches are about, the declaration and vindication of the righteousness of God. Nothing is achieved just by criticising the Son of Barakel without good reason. No justice can be done to his words by a mere negative approach to what he has to say. Rather, we should appreciate his motive.

Translating from one language to another has its challenges and its difficulties. In the case of the Book of Job the challenges and difficulties are amplified because of the problems raised by the character of its Hebrew. The Hebrew is difficult and many of the words are not otherwise attested. The text naturally therefore attracts the attention of the comparative Semitic philologist.[7] However, the translation that we are considering, though informed by specialist considerations, was prepared for an English reader and not for Hebraists. Its intention is to give a considered and informed translation to facilitate exegesis. Adams’ translation helps us, I feel, to get closer to the words of Elihu by the very simplicity of his translation, and the help he offers in his notes. He provides words of explanation; he demonstrates difficulties; and tentatively he offers new possibilities of understanding. The reader will also be grateful for the way the text is laid out to display the poetic parallelism of the Hebrew. Both the arrangement and the notes draw attention to the importance of this in interpretation

The reception of the words of Elihu has resulted in a judgment of his character based on what he says. Where his words are considered acceptable, then Elihu is seen as a person of some worth. Conversely, where his words are rejected, then the evaluation of Elihu corresponds to the manner with which his words have been received. There is, however, a middle ground wherein which it may be maintained that some of his words have merit (mainly those in chapter 33), but that otherwise he is repetitious, and that indeed some of his words are of little value. We will not trouble ourselves here with a catalogue of the adverse comments made about him, except to note but two. The first is that his comments are so worthless that YHWH just ignores him. The other is that YHWH brushes Elihu aside as if to say, enough! Both opinions are, of course, conjectural, but we are left with the question: had Elihu concluded or was he interrupted? We cannot answer with complete certainty, but the possibility that Elihu had finished should be seriously considered. First, because the text suggests that a theophany of glory and power is imminent; and secondly, because the words of Elihu in chapter 37:23 -24 have a sense of finality about them, as if they were a summation of all that the son of Barakel had to say in his defence of the righteousness of God.

On that point, Adam’s translation is of interest. Job 37:23 in the AV reads, “Touching the Almighty, we cannot find him out…”. Adams, by contrast, renders, “Shaddai, we have not found him…”. So, one translation says, “… we cannot…” and the other, “…we have not…”. Most translations follow the line of the AV in saying that the Almighty (Shaddai) cannot be found; the search is fruitless, the greatness of Shaddai makes him beyond reach. But Adams (as also Young’s Literal Translation) in his rendering  states not that Shaddai cannot be found, but that he has not been found – as if to say, with all the discussion that has taken place, with all the words that have been exchanged, Shaddai has not been found: his reasons have not been divined. This seems to me to be a fitting time in the debate for the divine intervention. Adams is going against the grain and this is one of the delights of his translation. Another example of Adams’ distinctiveness is his rendering of Job 37:24, which he translates, “He does not see all the wise of heart.” In an accompanying note, we are told, “With a change of vowels, “All the wise in heart do not see him.” If we accept this, can we then understand Elihu to be saying, “We have not found him because we cannot see him”?

Another discovery in Adam’s translation that caught my attention is his rendering of Job 34:36. In the Authorised version it reads: “My desire is that Job may be tried unto the end because of his answers for wicked men.”

As that reads it does seem to have an unsympathetic harshness. Here are some other translations:

“Would that Job were tried to the end”                   RSV
”Job ought to be tried to the limit”                        NASB
“Put Job unsparingly to the proof”                        Jerusalem Bible
”Oh, that Job might be tested to the utmost”        NIV

One might ask why the intensity of request is stressed so much in these translations and how much the translators may have allowed their personal feelings about Elihu to influence them. They are all, of course, committee translations. But look at the different approach taken by two individual translators working independently:

“Sire, Job is being tried to the limit” (David Wolfers[8]).

Or, finally, in Adams translation:

“Job will be tested forever” (or possibly “for a long time”). .

Notice that the element of desire is not to be found in these translations. There is no wish that Job’s trial will continue, just a statement it will.  And why should it continue? (Whether we conclude that Elihu is wishing it to happen or merely stating that it will happen, happen it certainly does.) But if Elihu wishes Job to be tried to the end, why should this be construed as being vindictive? Are not these words an endorsement of Job’s challenge to God and his demand for a response from heaven? Surely the point is that: he must be tried to the end, he will be tried to the end and so that he may retract! Job is tried to the end, he is tried to the limit and he is given an answer. The man who dared to demand an answer from God receives one.

Elihu has stated that he desires to see Job justified (33:32) and the only way in which that can happen is for the matter to be brought to a decisive conclusion. It cannot be left as it is with Job and his friends entrenched in their respective positions, nor can Job’s words against God go unanswered with Job saying that God is his enemy, when his supposed adversary is revealed as his saviour.[9]

Finally, in passing, I find it interesting that two independent translators render the passage as they do above, and they are joined by two others: Young’s Literal Translation and that of Ferrar Fenton in 1906 who gives, “I wish to see Job fairly tried, not turned out among wicked men”.[10] This avoids the ill-wishing implied by most translators

To sum up: This writer’s conviction is that the Elihu speeches are just where they should be, in the main body of the text. It is on that basis that they should be considered. If the words of the son of Barakel are to be seen as no more than an unfortunate hiatus in the text, then we may ask whether Job is a book that is flawed in its structure, a divine masterpiece which is defective at its core. Wolfers considers it to be “forged in the crucible of genius to be one of a kind for all time”.

Proceeding on those lines, we may consider more favourably the words of this dynamic young man who had the patience and the wisdom to wait until the supposedly informed and experienced had talked themselves to a standstill before he made his own contribution. He started in anger and ended in wonder. In chapter 33 he contrasts the debility of sickness and the finality of the grave with restoration and divine light and life. In chapter 34 he speaks of the principles of divine judgment whilst at the same time uttering one of the most profound statements in the whole book (34:14, 15). In chapter 35 he speaks of relative righteousness, while in chapter 36 he again offers a contrast of extremes, as he did in chapter 33, but this time dealing with the ultimate destinies of men with regard to how they have responded to their Creator. He points to God as the supreme teacher, and as the approaching whirlwind develops, he speaks of God as Creator and controller, not just of the elements, but the destinies of men. He then acknowledges that the minds and words of men are inadequate to fully express divine ways, and with a final eulogy he falls silent.

With the words of YHWH, matters are taken out of Elihu’s hands, indeed out of all human hands. There is no indication of any disapproval of Elihu. Divinity begins where humanity ends. Cosmic problems require cosmic answers, and humanity cannot provide them. God’s thought are not our thoughts. Elihu speaks to Job’s conscience: YHWH speaks to his heart. Elihu speaks as a finite human being. YHWH speaks as one who fills heaven and earth.

It is contended that Yahweh ignores Elihu’s words and therefore, we should do the same. But this is an assumption on the basis that Yahweh does not address Elihu directly. Further, if there was in the words of Elihu anything that was considered offensive by God, then would he not have chastised the young man as he did the three friends?

But is he ignored? Could it be that the opening words to Job, “Who is this that darkens counsel by words without knowledge?” are a confirmation of what Elihu has said in chapters 34:35 and 35:16? I think that this should be considered, because if it is so, then it could be seen as an endorsement of the overall tenor of Elihu’s words which are confirmed by Job’s subsequent recantation. Added to this is the undeniable fact that there is correspondence between some of Elihu’s statements and those of Yahweh (e.g. 34:7 with 40:23; 33:13 with 40:2; and 37:24 with 41:34; note that in these last instances these are the closing words of both speakers). Also of interest are the references of Elihu to pride in 33:17 and 35:12, and those of Yahweh in 41:15, 34.

Was Elihu a mediator? In one sense we might say that he is, as he fits where we might expect a mediator to be – between God and man. Is it not significant that he speaks after chapter 31:40 and ends before chapter 38:1? But in the final analysis I think not. Job had desired such a one. (9:32 – 35; 16:18 – 22; and 19:23 – 27).  Elihu does not and cannot fulfil these requirements, but in pondering his words in chapter 33:23 – 28 there those who have wondered whether Elihu is pointing towards the New Testament to the ultimate mediator who will fulfil all needs and answer all questions. There is only One who can, and he will not appear until long after the events of the Book of Job. Elihu may not have understood that at all, but he did accurately define what is involved in the identification of Job’s true mediator, because Job’s desire cannot be satisfied from any human source. In less exalted language, a friend once told me that he considered Job 33 to be the Romans 3 of the Old Testament. A worthy observation when we consider the only use of the term gracious in the book comes from the lips of the Son of Barakel (33:24).

To help us in our consideration of Elihu’s speeches, Adams has given us a translation that is both learned and free from any preferential prejudice. Its value is enhanced by his notes to the translation which illuminate some of the decisions which lie behind his version. It is with gratitude, warmth, and pleasure that I recommend it.

The Speeches of Elihu

H. W. Adams

Chapter 32

I am young (1), and you are old (2).
Therefore I held back (3), and feared
to tell (4) you my knowledge (5).
I said, “Let days speak (6),
and abundance of years will make known (7) wisdom.”
But (8) it is a spirit in man,
And (9) the breath of Shaddai (that) gives discernment.
It is not the great (10) who are wise,
and the old who discern (11) justice (12).
Hence I said, “Listen (13) to me;
I will tell (14) my knowledge (15) – even I.”
See, I waited for your words,
I listen (16) for your discernments (17),
till you found words (18),
And I considered (19) you.
But see – no one of you convicted (20) Job,
answering his words.
(Beware) lest you say, “We have found wisdom –
God will (21) drive him away, not man.”
But he has not set his words in order towards me,
and with your words I will not answer.
They are dismayed (22)!  They do not answer again!
They have removed words (23) from themselves!
And I waited (24) because they do not speak,
because they stand (25) and do not answer again.
I – even I – will answer (26) my share (in the discussion);
I will tell my knowledge – even I (27).

For I am full of words;
the spirit (28) of my belly (29) straitens me.
See, my belly is like wine which is not vented (30) ,
it will burst like new (31) wineskins.
I will speak so that there may be relief (32) for me.
I will open my lips and answer.
Let me not, please, be partial towards (any) man (33)
and I will not give titles (of honour) to (any) man.
For I do not know (how) I (can) give titles (of honour).
In a moment my maker would carry me off (34).

Chapter 33

However, hear, please, Job, my words,
and listen (35) to all my words (36).
See, please, I opened my mouth,
my tongue spoke in my palate.
My words are the uprightness of my heart,
and they speak the knowledge of my lips purely (37).
The spirit of God made me,
and the breath of Shaddai makes me alive.
If you  (38) can, answer me (39) ;
set (arguments) in order (40) before me; take your stand.
See, I am as you (41) to God:
I, even I, was moulded (42) from clay.
See, my terror will not frighten you,
and my compulsion (43) will not be heavy on you.
Surely (44) you spoke in my ears,
and I hear the sound of words –
“I am pure, without transgression.
I am clean (44a), and I have no iniquity.
See, he finds restraints (45) against me;
he reckons me as an enemy.

He puts my feet in the stocks;
he keeps (46) all my paths.”
See, you are not righteous in this.
I will answer you that God is greater than man.
Why did you strive against him,
since he does not answer any of his (47) words?
For God speaks in one (way) (48)
and in two (ways) (49) ;  he does not regard it (50).
In a dream, a vision by night,
when deep sleep falls on men (51) ,
in sleep (52) on a bed –
Then he opens the ear of men,
and seals their discipline (53),
To turn away man (from) (his) deed (54) ,
and cover pride from man (55).
He holds back his soul from the pit,
and his life from passing away by the weapon.
He is reproved (56) by pain on his bed,
and the strife of his bones is enduring (57).
And his life makes it loathsome (58) – his bread,
and his soul desirable food (59).
His flesh wastes away (60) from sight,
and his bones are bareness (61) – they were not (formerly) seen (62).
And his soul draws near to the pit,
and his life to those who kill.
If there is beside (63) him an angel (64),
one interpreter among a thousand (65),
to tell for man his uprightness (66);
And he (67) is gracious to him, and he says:
“Deliver (68) him from going to the pit.
I have found a ransom.”
(Then) his flesh has grown tenderer (69) than (in) youth;
he returns to the days of his youth (70) .
He prays to God, and he delights in him;
and he sees his face with a shout,
and he brings back to man his righteousness (71).
He look at men (72), and says,
“I sinned, and perverted (73) what is right (74),
and I have not received my due (75).
He redeemed my soul (76) from passing over into the pit,
and my life (77) sees the light.”
See, all these God does,
two times, three (78), with a man,
To bring back his soul from the pit,
that he may be enlightened (79) in the light of the living (80).
Be attentive, Job; listen to me,
be silent, and I will speak.
If you have words (81) reply to me.
Speak, for I delight to justify you (82).
If you have none (83) listen to me;
be silent, that I may teach you wisdom.

Chapter 34

And Elihu answered (84) and said,
Hear, wise men, my words,
and,  knowing men, listen (85) to me (86).
For an ear examines words
and the palate tastes (in order) to eat  (87, 88, 89),
Let us choose (90) justice (91) for ourselves;
Let us know among ourselves what is good.
For Job said, “I am (92) righteous (93),
and God turns aside (94) my justice (95),
Shall I lie against my justice (96)?
My arrow (-wound) (97) is incurable, though I am without transgression.”
Who is a man like Job?
he drinks mockery like water (98).
And he journeys to associate (99) with doers of iniquity,
and to walk (100) with men of wickedness.
For he says, “It does not benefit a man  to take pleasure in God.”
Therefore, men of mind (101), listen to me.
Surely God  (will) not (102) (do) wickedness,
and Shaddai iniquity.
For the work of a man he repays him,
and according to the path of a man he causes him to find.
Yes, surely, God will not do evil,
and Shaddai will not pervert (103) justice.
Who has assigned to him the earth?
and who set in place (104) the world, all of it?
If he set (105) his heart towards him (106),
(if he) gather toward himself his spirit and his breath,
all flesh would perish together,
and man would return to dust.
If (there is) understanding (107), hear this,
and listen (108) to the sound (109) of my words.
Will indeed (110) a hater of justice (111) bind up (112)?
and will you treat as evil (112a) a righteous, a mighty (one)?
(Can one) say (113) to a king, “Belial” (114) ?
“evil (one)” to noble (men)?
Who is not partial towards (115) princes,
and does not recognise the rich (116) before the poor,
for the work of his hands (are) they all.
In a moment they die; in the middle of the night
a people are shaken, and pass away;
and they take away (117) a mighty one, not with hand (118)
For his eyes (are) on the ways (119) of man,
and all his steps he sees.
There is no darkness, there is no gloom (120)
where workers of iniquity hide themselves.
For he does not still set (his mind) (121) upon a man,
to go to God in judgment.
He breaks mighty (men) without search,
and sets up (122) others instead of them.
Therefore (123) he recognizes their deeds,
and he overturns (them) at night, and they are crushed.
He smites them…(124)  wicked (men),
in the place of those who see.
Because (125) they turned aside from after him,
and did not ponder all his ways,
To cause the cry of the weak to come to him,
and he hears the cry of the needy.
And he causes to be quiet (126), and who will condemn (127)?
and he hides his face, and who will perceive him (128)?
both on a nation and on a man together (129)
So that a profane man may not reign –
none of the ensnarers of the people.
For has one said to God, “I have borne (suffering) (130),
I will not act corruptly (131)?
Apart from (what) I see (132) you (133) teach me.
If I have done iniquity I will not do again.”
Will he repay it (134) as you decide (135), because (136) you reject (it)?
For you (133) will choose (134a) and not I,
and what you know, speak (135a).
Men of mind (136a) will say to me,
and a man of wisdom, who hears me,
“Job does not speak with knowledge,
and his words (are) not with prudence.”
…(137) Job will be tested for ever (138)
on account of answers with (139) men of iniquity.
For he adds rebellion to his sin;
he claps (his hands) among us,
and makes many his words to (140) God.

Chapter 35

And Elihu answered (84) and said,
Do you reckon this as justice,
(and) do you say, “My righteousness (is) with (141) God (142)?”
That you ask (143) what benefit it is to you (144) ,
and, “What shall I gain more than if I sinned (145)?”
I (146) will answer you (147),
and your friends with you.
Look at the heaven and see,
and perceive the clouds: they are higher than you.
If you sin, what do you against him?
And (if) your transgressions are many, what do you to him?
If you are righteousness, what do you give him?
or what does take from your hand?
To a man like you your evil (belongs) (148) ,
and to a man (like you) your righteousness.
Because of the greatness of oppression (149) they cry.
They call for help because of (150) the arm of the strong (151).
And no (one) says, “Where (153) is God my maker (154)?” –
(one) giving songs by night,
(one) teaching us by (155) the beasts of the earth,
(and) he makes us wise by (155) the fowl of heaven.
There (156) they cry, and he (157) does not answer,
because of the pride of bad (men).
But indeed (158) (it is) emptiness! God does not hear,
and Shaddai does not perceive it (159).
Much less (160) when you say you do not perceive (161) him !
The judgment is before him, and you wait for him (162) .
And now if (163) he does not punish (in) his anger (164) ,
and he does not greatly know folly (165),
And Job opens his mouth vainly (166),
he multiplies words without knowledge (167).

Chapter 36

And Elihu went on to say (168):
Wait (169) for me a little, that I may explain (170),
for (171) (there are) still words for (172) God.
I will bring my knowledge from far (173) ;
I will give righteousness to my Maker (174).
For in truth my words are not falsehood;
a perfect (one) (in) knowledge (175,176) is with you.
See, God (is) mighty, and does not reject;
mighty (in strength) of heart.
He does not preserve alive a wicked (man),
and he will give the justice of the needy.
He does not withdraw from a righteous (man) his eyes (177),
and (178) with kings on the throne
and he makes them sit for ever, and they are exalted (179).
And if they (are) bound in fetters,
they are caught in the cords of distress,
Then (180) he tells them their work
and their transgressions, that they make themselves arrogant.
And he uncovers their ear to discipline,
and says that they should return from iniquity.
If they hear and serve (him),
they end their days in good,
and their years in pleasant things.
But if they do not hear, they pass away by the weapon (181),
and they perish without knowledge.
And the impious (182) in heart put (183) anger;
they do not cry out when he has bound them.
Their soul dies (184) in youth,
and their life with the sacred male prostitutes.
He saves the needy in (185) his need,
that he may open their ear in (186) distress.
Yes, indeed (187), he enticed you from the mouth of misery (188) ;
breadth, (189) not constraint, instead of it (190),
and that which rests on (191) your table (which is) full of fatness (192).
And you are full of the judgment of the wicked  (man) (193) ;
judgment and justice grasp (you) (194).
For (195) wrath lest it entice you (196) by plenty (197),
and let not the greatness of the bribe (198) incline you (to go astray).
Will he set in order (199) your cry (200) without distress (201),
and all the powers of might (202) ?
Do not be eager for the night,
that people may go up (203) under them (204).
Beware, do not turn to iniquity,
for this you chose (205) rather than affliction (206) .

See, God is exalted (207) in his strength:
who is a teacher like him?
Who visited (208) on him his way?
and who said, “You have worked wickedness”?
Remember to extol his work
which men sing of (209).
All men look at it :
man sees from far.
See, God is great, and we do not know;
the number of his years cannot be searched (210).
For he draws away (211) drops of water;
they purify rain to his mist (212),
Which clouds pour down;
they drop (213) on many men (214).
Yes, indeed, does (a man) discern (215) the spreadings of clouds,
the roarings of his booth?
See, he spreads his light on it (216),
and covers the roots of the sea (217).

For by them he judges peoples;
He gives food abundantly.
He covers his hands with light,
and commands it (218) against the attacker (219).
His shout (220) tells about it (221);
cattle also about him who (222) comes up (223).

Chapter 37

Yes, indeed, because of this my heart trembles,
and leaps from its place.
Listen (224) carefully (225) to the raging of his voice,
and the muttering (which) comes from his mouth.
He releases it under all the heaven,
and his light to the extremes (226) of the earth.
After it a voice roars,
he thunders with his majestic voice (227)
and he does not hold them (228) back (229) when his voice is heard.
God thunders marvellous things (230) with his voice,
doing great things, (which) we do not know (231).
For he says to the snow, “Be (232) (on the) earth”,
and (to) downpour of rain,
and (to) downpour of rains of his might (233).
On the hand of every man he sets a seal,
that all men he has made (234) may know (it).
And (the) beast (235) goes into (its) ambush,
and dwells in its abodes.
From the chamber comes the storm,
and cold from those which scatter (236).
By the breath of God ice is given (237),
and the breadth of (the) waters (is) in constraint.
Yes indeed, he burdens (238) the cloud with moisture (239);
he scatters the cloud of his light (240).
And it (241) turns (242) round about (243) by his steerings,
to do all that he commands them (244,
on the face of the world of the earth (245).
If for a rod, if for his earth,
if for mercy he causes it to find (its mark).
Listen (246) to this, Job,
stand and discern the wonders of God.
Do you know when (247) God lays (. . . ) (248) on them,
and makes the light of his cloud to shine (249)?
Do you know about the balancing (250) of the cloud,
the wonders (251) of (one) perfect in knowledge (252)?
You whose garments (253) are hot
when he makes the earth quiet (254) by the south (wind) –
Do you beat out (255) with him the clouds,
strong as a poured-out mirror?
Tell us what we shall say for (256) him –
we cannot set in order (. . . ) (257) on account of darkness (of
understanding) (258) .
Is it told to him that I speak?
If a man spoke would he be devoured (259)?
And now (men) did not see light;
(it was) dark (260) because of the clouds (261),
and the wind passed and cleansed them.
From the north gold comes (262).
Upon God awful (is) (the) splendour.
Shaddai, we have not found him –
great (in) strength and justice;
and greatness of righteousness he will not afflict (263).
Therefore men fear him;
he does not see (264) all the wise of heart.