¶ And it was [so], that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me [the thing that is] right, as my servant Job [hath].
And it was so, that after {H310} the LORD {H3068} had spoken {H1696} these words {H1697} unto Job {H347}, the LORD {H3068} said {H559} to Eliphaz {H464} the Temanite {H8489}, My wrath {H639} is kindled {H2734} against thee, and against thy two {H8147} friends {H7453}: for ye have not spoken {H1696} of me the thing that is right {H3559}, as my servant {H5650} Job {H347} hath.
After ADONAI had spoken these words to Iyov, ADONAI said to Elifaz the Teimani, "My anger is blazing against you and your two friends, because, unlike my servant Iyov, you have not spoken rightly about me.
After the LORD had spoken these words to Job, He said to Eliphaz the Temanite, “My wrath is kindled against you and your two friends. For you have not spoken about Me accurately, as My servant Job has.
And it was so, that, after Jehovah had spoken these words unto Job, Jehovah said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends; for ye have not spoken of me the thing that is right, as my servant Job hath.
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Job 32:2
Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God. -
Job 32:3
Also against his three friends was his wrath kindled, because they had found no answer, and [yet] had condemned Job. -
Job 11:5
But oh that God would speak, and open his lips against thee; -
Job 11:6
And that he would shew thee the secrets of wisdom, that [they are] double to that which is! Know therefore that God exacteth of thee [less] than thine iniquity [deserveth]. -
Job 32:5
When Elihu saw that [there was] no answer in the mouth of [these] three men, then his wrath was kindled. -
Job 4:1
¶ Then Eliphaz the Temanite answered and said, -
Job 2:11
¶ Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.
Job 42:7 marks a dramatic turning point in the Book of Job, where God directly addresses Job's three friends—Eliphaz, Bildad, and Zophar—after His powerful speeches to Job. This verse signals God's strong disapproval of their counsel and begins the process of Job's vindication and restoration, highlighting the crucial difference between their human-centric theology and Job's ultimate posture of humility before divine sovereignty.
Context
The Book of Job delves into profound questions of suffering, divine justice, and human understanding of God. For 37 chapters, Job's friends, led by Eliphaz the Temanite, attempted to explain Job's immense suffering, primarily by asserting that he must have committed some great sin to incur such divine punishment. Their arguments, though drawn from traditional wisdom, were ultimately flawed because they presumed to know God's exact workings and misapplied principles of divine retribution to Job's unique, blameless situation (as stated in Job 1:1). This verse immediately follows Job's humble and repentant response to God's majestic self-revelation in Job 42:1-6, where Job acknowledges God's omnipotence and his own limited understanding. God's direct rebuke to Eliphaz, as the spokesman for the friends, signifies the end of their misguided counsel and the beginning of Job's divine vindication.
Key Themes
Divine Rebuke and Vindication
God's declaration, "My wrath is kindled against thee, and against thy two friends," is a powerful statement of divine displeasure. Their error was not merely a misunderstanding but a serious misrepresentation of God's character and His ways. They had painted a picture of God that was too narrow, too predictable, and ultimately untrue in Job's specific context. In stark contrast, Job, despite his earlier complaints and desperate questions, is affirmed as God's "servant Job" who "hath" spoken rightly of God. This vindication underscores that true faith often grapples with mystery and suffering, whereas rigid, human-devised theological systems can lead to profound error. This sets the stage for Job's subsequent restoration, where God blesses him doubly, as described in Job 42:10.
The Nature of Right Speech About God
The core of the friends' offense was that they "have not spoken of me [the thing that is] right." Their well-intentioned but ultimately false accusations against Job and their flawed portrayal of God's justice were offensive to the Almighty. They reduced God to a simple formula of sin equals suffering, failing to grasp His sovereignty, wisdom, and purposes beyond human comprehension. Job, in his raw honesty, his willingness to question, and ultimately his humble submission to God's majesty after divine revelation, displayed a more accurate understanding of God's true nature. This emphasizes the critical importance of humility in theology and speaking truth about God, aligning with the wisdom found in Proverbs 3:5, which counsels trusting in the Lord with all your heart.
Linguistic Insights
The Hebrew phrase translated as "spoken of me [the thing that is] right" is nekhonah (נְכֹנָה), which conveys the idea of speaking truthfully, accurately, or correctly. It highlights the contrast between the friends' misguided and ultimately false assertions about God's justice and Job's eventual humble acknowledgment of God's incomprehensible wisdom after direct divine encounter. Job's "right" speech wasn't necessarily his earlier arguments, but his final posture of repentance and trust in God's sovereignty, as seen in Job 42:6.
Practical Application
Job 42:7 offers timeless lessons for our walk of faith and our interactions with others: