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Job 36:2

in Job 36

“Bear with me a little longer, and I will show you that there is more to be said on God’s behalf.

BSB

The same verse in ASV and KJV ▾

ASV

Suffer me a little, and I will show thee; For I have yet somewhat to say on God’s behalf.

KJV

Suffer me a little, and I will shew thee that I have yet to speak on God’s behalf.

This verse in Job 36

Commentary

12 notes on this verse
Suffer me a little - Even beyond the regular order of speaking; or, allow me to go on though I have fully occupied my place in the “number” of speeches. Jarchi remarks that this verse is “Chaldaic,” and it is worthy of observation that the principal words in it are not those ordinarily used in Hebrew to express the same thought, but are such as occur in the Chaldee. The word rendered “suffer” (כתר kâthar) has here a signification which occurs only an Syriac and Chaldee.

This site's exposition

And Elihu continued

on Job 36:1-4

Elihu asks a last hearing, since “I get my knowledge from afar”. Gill reads this as Elihu reaching past the friends' arguments for a wider view of providence. Henry reads “one perfect in knowledge is with you” as bold self-assurance that the whirlwind speeches will answer on their own terms.

This site's exposition

Bear with me a little longer

Barnes reads bear with me a little longer as a plea to show more on God's behalf past his place in the order of speeches. Jarchi, he reports, heard Chaldee words in the verse. Charles Spurgeon admires the courtesy of it.

The record, by era

The Medieval Church2 voices

A commentator

Gregory the Dialogist

Morals on the Book of Job, Book XXVI · Written before 604.

proposed

Eliu also added, and spake thus; Suffer me a little, and I will shew thee. He had already said much, and hopes that he will be borne with yet a little longer; because, namely, haughty men consider that they suffer a heavy loss, if they confine their skill by speaking within brief limits. For they believe, that they shew themselves to be more learned, the more they have been able to lay open their minds in multiplicity of much speaking.

A commentator

Thomas Aquinas

Commentary on Job · Written before 1274.

proposed

First, he gets his attention saying, "Bear with me a little while," because he intends to dispute briefly against the two ideas in one answer, and so he says, "and I will show you," the truth of the thing about which we are treating. He …

The Puritans and the Awakening2 voices

Suffer me a little,.... Bear with me a little longer, and allow me to say a few words more. I have but little more to say, and it will take but a little time to say it in; thus, proposing brevity, he hoped to be heard with patience, since he should not long trespass upon it.

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

Some indeed pretend to speak on God's behalf who really speak for themselves; but those who sincerely appear in the cause of God, and speak in behalf of his honour, his truths, his ways, his people, shall be sure neither to want instructions ( it shall be given them in that same hour what they shall speak ) nor to lose their cause or their fee.

The Nineteenth Century1 voice

ELIHU was sufficiently severe with Job, but as this arose from his honest conviction that Job had spoken amiss, we cannot blame him. The style of his address is, in some points, highly commendable. We admire the courtesy which moved him to say, "Suffer me a little." It shows some little consideration for his audience. It is to be feared that under our preaching our people suffer greatly and we do not sympathize with their sense of weariness—otherwise we might often apologize in the terms of Elihu, saying, "Suffer me a little." I admire Elihu's attempt at brevity.
4 more voices on this verse

The Nineteenth Century4 voices

ELIHU was sufficiently severe with Job, but as this arose from his honest conviction that Job had spoken amiss, we cannot blame him. The style of his address is, in some points, highly commendable. We admire the courtesy which moved him to say, "Suffer me a little." It shows some little consideration for his audience. It is to be feared that under our preaching our people suffer greatly and we do not sympathize with their sense of weariness—otherwise we might often apologize in the terms of Elihu, saying, "Suffer me a little." I admire Elihu's attempt at brevity. I call it an attempt, for I am not quite sure that he succeeded, for he filled two more chapters! Yet he said, "Suffer me a little" and thereby promised to make his oration as short as he could. Some lengthy Divines, with their many divisions, their, "Finallies," and "Lastlies," and concluding observations, spin and spin and cause their congregations to suffer—and that not a little, but exceedingly much. It is well, when we have anything good to say, to use as few words as possible, for if brevity is not the garment of Divine Grace, it is the soul of wit, and all our wits should be set to work to put Gospel teaching into such a form that it will be the better received. Assuredly, short and pointed addresses are more likely to reach the heart than long and dreary sermons. If our preaching is so poor that the people suffer, it is better that they suffer little rather than much! And if our ministry is very rich and satisfying, it is better to send the people home longing than loathing. We may also admire the prudence of Elihu in dividing his discourse into four or five portions. If you turn to the book of Job you will see that he has been speaking ever since the 32nd chapter and he has made at least three pauses. It may be that these filled up considerable intervals.
So said Elihu. And verily many of us might make the same resolve. We have tasted that the Lord is gracious. When first we came to Him laden with guilt and full of woes, we found Him ready to pardon—a God with whom there is plenteous redemption— "Many days have passed since then, Many changes have we seen." Still, we have the same tale to tell. God has been faithful to us under all circumstances! He has passed by our backslidings. He has been patient with all of our shortcomings and He has borne with our waywardness.
So said Elihu. And verily many of us might make the same resolve. We have tasted that the Lord is gracious. When first we came to Him laden with guilt and full of woes, we found Him ready to pardon—a God with whom there is plenteous redemption— "Many days have passed since then, Many changes have we seen." Still, we have the same tale to tell. God has been faithful to us under all circumstances! He has passed by our backslidings. He has been patient with all of our shortcomings and He has borne with our waywardness. To this day His kindness has not abated, His promise has not been forfeited and His Covenant is unbroken—it has never failed us. In bounden duty, yet with cheerful gratitude, we are compelled to say that the Lord is good and His mercy endures forever! On God's behalf, then, we will speak. Much reason have we to do so. While the world is scoffing or despising, while some are doubting and others are blaspheming. While idolatry and infidelity have their respective champions, we will offer our personal testimony in the teeth of all the Lord's adversaries. Blessed be His name, He is a faithful and true God, and if all the dwellers on earth should belie and forsake Him, His love binds us fast! We cannot, neither will we let our trust in Him be displaced or our witness to Him be silenced! It seems to me that the chief business of a Christian while here below is to speak on God's behalf. Why is he placed here? Lower ends or meaner objectives do not appear to me to resolve that question.

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

That I have yet to speak on God’s behalf - I have other proofs to allege in behalf of God’s justice and providence.

How the passage was read

What the Jewish commentators add

On the verses either side of this one

Then Elihu continued I saw in the reasons of Rabbi Moshe Hadarshan (the preacher), that he delivered three addresses corresponding to Job’s three companions, and this is the fourth one. Therefore it is called an addition.
Rashi: France, 1040–1105 · Rashi on Job 36:1:1, via Sefaria, The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Texts and citation data: Sefaria; each excerpt follows its version’s licence. 4 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.

The words behind it

8 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • כַּתַּר־wait

    katar-H3803 →

  • לִ֣יfor me

    li

  • זְ֭עֵירa little

    zeeirH2191 →

  • וַאֲחַוֶּ֑ךָּso I may show you

    vaachavekaH2331 →6 times

  • כִּ֤יthat

    kiH3588 →4482 times

  • ע֖וֹדstill

    odH5750 →490 times

  • לֶאֱל֣וֹהַּ[are] for God

    leeloahH433 →57 times

  • מִלִּֽים׃words

    milimH4405 →38 times

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    2 Corinthians 5:20

    Therefore we are ambassadors for Christ, as though God were making His appeal through us. We implore you on behalf of Christ: Be reconciled to God.

    it leads to

    • Ephesians 6:20

      for which I am an ambassador in chains. Pray that I may proclaim it fearlessly, as I should.

    • Luke 14:23

      So the master told his servant, ‘Go out to the highways and hedges and compel them to come in, so that my house will be full.

    • Malachi 2:7

      For the lips of a priest should preserve knowledge, and people should seek instruction from his mouth, because he is the messenger of the LORD of Hosts.

    • Ezekiel 18:31–32

      Cast away from yourselves all the transgressions you have committed, and fashion for yourselves a new heart and a new spirit. Why should you die, O house of Israel?

    • Luke 10:16

      Whoever listens to you listens to Me; whoever rejects you rejects Me; and whoever rejects Me rejects the One who sent Me.”

  • Through

    Ezekiel 2:7

    But speak My words to them, whether they listen or refuse to listen, for they are rebellious.

    it leads to

    • Jeremiah 23:28

      Let the prophet who has a dream retell it, but let him who has My word speak it truthfully. For what is straw compared to grain?” declares the LORD.

    • Ezekiel 3:10

      “Son of man,” He added, “listen carefully to all the words I speak to you, and take them to heart.

    • Ezekiel 2:5

      And whether they listen or refuse to listen—for they are a rebellious house—they will know that a prophet has been among them.

About Job

Job Hears of His Misfortunes, Gustave Doré, 1866. Public domain.
Job Hears of His Misfortunes, Gustave Doré, 1866. Public domain.
This page draws on 9 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 1403: “God's Advocates Breaking Silence” (lightly modernized text, CCEL edition); Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 3543: “Speaking on God's Behalf” (lightly modernized text, CCEL edition); Gregory the Dialogist, Morals on the Book of Job, Book XXVI; John Gill, Exposition of the Old Testament; John Gill, Exposition of the Old Testament (1748-1763); Matthew Henry, Commentary on the Whole Bible and Thomas Aquinas, Commentary on Job.