Part 9: Elihu's Assertions

In the version that has come down to us, Job’s closing monologue is followed by Elihu’s speeches (caps. 32 – 37). Many scholars maintain that these are late additions. Vicchio,¹ who is of this view, supports it on nine grounds. These can be condensed as follows.

First, Elihu is mentioned neither in the prologue nor in the epilogue. This framework advises that Job’s three friends came to call on him and discussed his misfortunes inter presentem. An outsider like Elihu could reply to the written work but was not a party to the initial debate. Indeed, in the epilogue God refers only to Job’s three friends. Elihu is, thus, conspicuous by his absence from the mainstream of the book.

Second, none of the parties to the debate refer to Elihu directly or indirectly. Further, Job does not retort to Elihu’s arguments although some of them cover ground not discussed elsewhere in the book. Taken together, these points establish that Elihu is an outsider or a newcomer who deals with a written text he has read.

Third, Elihu’s intervention in the first six verses of chapter 32 is the only prose except the compiler’s captions and the setting. If the anonymous author of Job had intended to include Elihu as an integral contributor to the debate, these six verses (with the required alterations) would have been set out in the prologue. Alternatively, a reference to Elihu’s words could have been set out in the epilogue.

Fourth, Elihu quotes Job’s words verbatim.² In contrast, the three comrades refer to his views but do not cite him.

Fifth, Elihu refers to Job by name.³ The three comrades refrain from doing this, although they address him in second person (e.g., “thou”). This, too, indicates that the relevant chapters [32 – 37] were not written by the author of other parts of the book.

Finally, Job is renowned for the use of Hapaxes. Vicchio demonstrates that these appear more frequently in Elihu’s speeches (and in cap. 28) than in any other part of the book. Furthermore, the vocabulary and imagery of chapters 32 to 37 differ from the language of the rest of the book.⁴

These points are adequate to support the view that the speeches of Elihu are late additions to the original version of Job. It is also noteworthy that, although the three comrades are gentiles, Elihu’s name and lineage evidence his being Jewish. To start with the name – Elihu (‘El is my God’ [אליהוא]) – is Hebrew. It is akin to Eliyahu [אליהו], the name of the acclaimed prophet, which conveys a similar meaning. Further, detailed pedigrees are set out mainly in late books of the MT (such as Chronicles). They describe the background of members of the tribe and distinguish them from outsiders.

Elihu’s speeches raise a theological point not covered by the three comrades. They, as well as Job, regard suffering as retributive. Elihu argues that God refrains from unjust acts⁵ and that the sufferings of the innocent are the outcome of a pre-determined divine plan. God alone decides when sufferings are to be inflicted or remedied.

Elihu also takes the view that Job sins by questioning God’s ways. In his own words: “Would that [Job] may be tried to the end because he answers like wicked men. For he adds rebellion to his sin … and multiplies his words against God” [34:36-37].

This point of view falls short of the assertion of a reward or redemption to be meted out after an individual’s death. Neither Elihu nor any other party to the Jobian analysis manifests a belief in an ‘after life’ [העולם הבא] in which transgressors are punished and people of faith are rewarded.⁶

Elihu’s theological approach avoids the stand taken by Job’s three comrades. He tells us that “against [Job] his anger burned, because [Job] justified himself rather than God. Also against his three friends did [Elihu’s] anger burn, because they found no answer, and yet had condemned [Job]” [32:2].

Elihu challenges Job to dispute the theological point to be made by him. In his own words: “If thou canst, answer me; set thy words in order before me; stand up” [33:4]. He then explains that God himself does not deign to talk to people. He “speaks once, yea twice, yet man perceives it not. In a dream, in vision of the night, when deep sleep falls upon men … then he opens the ears of men…” [33:14-16].⁷ Arrogantly he tells Job: “If thou hast anything to say answer me … If not harken to me: hold thy peace, and I shall teach thee wisdom” [33:32-33].

Elihu’s outlook is questionable. In other passages of the MT, God addresses individuals directly. His appearance to Moses, in which He gives explicit instruction to the prophet, is but one of them [Ex. 3:3-end]. God’s eloquent initiation address to Jeremiah [Jer. 1:3-end] is another. Further, Elihu demands a reply from Job, although his speeches were written well after the conclusion of the debates and the compilation of the original version of Job. Does this make sense?

A detailed analysis of Elihu’s speeches does not raise any further point.⁸ Notably, the Qumran Scroll includes parts of Elihu’s speech. Chapters 32 to 37 are also set out in the LXX, although certain verses thereof are missing. On this basis it is to be concluded that, although Elihu’s speeches are late additions, they were composed at an early stage. As pointed out above, paleontologists have concluded that the Qumran Scroll was written in Herodian script. This means that Elihu’s speeches were part of Job as circulated in the first century BCE. Further, scraps of the Hebrew text were discovered amongst the Dead Sea Scroll.⁹

Elihu’s viewpoint is in tandem with modern Christian and Jewish theology, which maintain that the ways of God are just and that everything is part of a divine plan. Earlier on Jeremiah advises that God’s principle is “to give everyone according to his ways, and according to the fruit of his doings” [Jer. 32:19]. In the circumstances, one might enquire whether the bet of God and Satan (described in the prologue) was likewise retributive or preordained.