Job 33:2
Behold, now I have opened my mouth, my tongue hath spoken in my mouth.
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Job 33:2-3. Behold, now I have opened my mouth — Now I have begun to speak, and intend, with thy good leave, to proceed in my discourse with thee. My words shall be of the uprightness of my heart — I will not speak passionately or partially, as one resolved to defend what I have once said, whether true or false, but what I verily believe to be true and important, and from a sincere desire to profit thee. My lips shall utter knowledge clearly — What I speak will be plain, not hard to be understood.

33:1-7 Job had desired a judge to decide his appeal. Elihu was one according to his wish, a man like himself. If we would rightly convince men, it must be by reason, not by terror; by fair argument, not by a heavy hand.My tongue hath spoken in my mouth - Margin, "palate." The meaning is, that since he had ventured to speak, and had actually commenced, he would utter only that which was worthy to be heard. This is properly the commencement of his argument, for all that he had before said was merely an introduction. The word palate - "in my palate" (בחכי bechêkiy) is used here because of the importance of that organ in the act of speaking. Perhaps also, there may be reference to the fact that the Hebrews made much more use of the lower organs of enunciation - the palate, and the throat, than we do, and much less use of the teeth and lips. Hence, their language was strongly guttural. 2. mouth—rather, "palate," whereby the taste discerns. Every man speaks with his mouth, but few, as Elihu, try their words with discrimination first, and only say what is really good (Job 6:30; 12:11).

hath spoken—rather, "proceeds to speak."

Now I have begun to speak, and intend with thy good leave to proceed in my discourse with thee.

In my mouth, Heb. in or with my palate; for both tongue and palate are instruments of speech; and, that a man should speak plainly and distinctly, (which he designed to do,) it is necessary that his tongue should ofttimes touch the palate or roof of the month.

Behold, now I have opened my mouth,.... Begun to speak in order to give vent to the fulness of matter within him, which made him, like bottles of new wine, ready to burst; and since he had opened his lips, that he might speak and be refreshed, he desires Job to listen to him, and offers same things to his consideration to induce him to it:

my tongue hath spoken in my mouth: but does not every man's tongue speak in his mouth when he speaks? is there anything singular and peculiar in this, that can excite attention? it may be rendered, "in my palate" (d); which, as it is an instrument of speech, so of tasting and trying food, see Job 6:30; and Elihu's sense is, that he had thoroughly considered what he should say, he had well weighed what he should speak, and should not deliver anything raw, crude, and undigested; he had palated his words, in order to discern whether there was anything in them perverse or not.

(d) "in palato meo", Pagninus, Montanus, Tigurine version, Beza, Schultens; so Mr. Broughton.

Behold, now I have opened my mouth, my tongue hath spoken in my mouth.
2. The somewhat formal and circumstantial way in which he intimates that he is going to speak indicates his feeling of the importance of what he is going to say, and bespeaks Job’s attention.

Verse 2. - Behold, now I have opened my mouth. (On the solemnity of the phrase, "opened my mouth," see the comment upon Job 3:1.) My tongue hath spoken in my mouth; literally, in my palate (comp. Job 6:30). Each word has been, as it were, tasted; that is, seriously considered and examined beforehand. My remarks will not be crude, extempore remarks; so may they be the better worth attending to. Job 33:2 1 But nevertheless, O Job, hear my speeches,

And hearken to all my words.

2 Behold now, I have opened my mouth,

My tongue speaketh in my palate.

3 Sincere as my heart are my utterances,

And knowledge that is pure my lips declare.

The issue of the impartial discussion which Elihu designs to effect, is subject to this one condition, that Job listens to it, and observes not merely this or that, but the whole of its connected contents; and in this sense ואוּלם, which is used just as in Job 1:11; Job 11:5; Job 12:7; Job 13:4; Job 14:18; Job 17:10, in the signification verumtamen, stands at the head of this new turn in his speech. Elihu addresses Job, as none of the previous speakers have done, by name. With הנּה־נא (as Job 13:18), he directs Job's observation to that which he is about to say: he has already opened his mouth, his tongue is already in motion, - circumstantial statement, which solemnly inaugurate what follows with a consciousness of its importance. Job has felt the absence of אמרי־ישׁר, Job 6:25, in the speeches of the three; but Elihu can at the outset ensure his word being "the sincerity of his heart," i.e., altogether heartily well meant: and - thus it would be to be translated according to the accentuation - the knowledge of my lips, they (my lips) utter purely. But "the knowledge of the lips" is a notion that seems strange with this translation, and בּרוּר is hardly intended thus adverbially. דּעת, contrary to the accentuation, is either taken as the accusative of the obj., and בּרוּר as the acc. of the predicate (masc. as Proverbs 2:10; Proverbs 14:6): knowledge my lips utter pure; or interpreted, if one is not willing to depart from the accentuation, with Seb. Schmid: scientiam labiorum meorum quod attinet (the knowledge proceeding from my lips), puram loquentur sc. labia mea. The notions of purity and choice coincide in ברור (comp. Arab. ibtarra, to separate one's self; asfa, to prove one's self pure, and to select). The perff., Job 33:2, describe what is begun, and so, as relatively past, extending into the present.

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