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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Job 32 Cambridge Bible for Schools and Colleges</title><link rel="canonical" href="https://biblehub.com/commentaries/cambridge/job/321.htm" /><link href='//fonts.googleapis.com/css?family=Cardo&subset=greek-ext' rel='stylesheet' type='text/css'><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head> <script async src="https://www.googletagmanager.com/gtag/js?id=G-LR4HSKRP2H"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-LR4HSKRP2H'); </script><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/job/32.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/job/32-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Cambridge</a> > <a href="../job/">Job</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../job/31.htm" title="Job 31">◄</a> Job 32 <a href="../job/33.htm" title="Job 33">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Cambridge Bible for Schools and Colleges</div><div class="chap">Ch. 32–37. The speeches of Elihu<span class="p"><br /><br /></span>Ch. 32. Introduction of Elihu, a new speaker; with his reasons for taking part in the controversy<span class="p"><br /><br /></span>The Chapter contains three parts:<span class="p"><br /><br /></span>First, <span class="ital"><a href="/job/32-1.htm" title="So these three men ceased to answer Job, because he was righteous in his own eyes.">Job 32:1</a></span>. The reason why Job’s three friends refrained from speaking further—they failed to make any impression on Job: he was right in his own eyes.<span class="p"><br /><br /></span>Second, <span class="ital"><a href="/context/job/32-2.htm" title="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 32:2-5</a></span>. The Author in his own words introduces Elihu, stating the reasons which constrained this speaker to take part in the dispute. The anger of Elihu was kindled, <span class="ital">first</span>, against Job, because he justified himself as against God, held himself in the right at the expense of God’s righteousness; and <span class="ital">second</span>, against the three friends because they failed to bring forward such arguments as effectively to condemn Job, that is, shew him to be in the wrong in his complaints of God. In other words, the sole point which Elihu has in view is justification of God, and towards this point all his reasoning is directed. Job is guilty of wrong against God, and the three friends are to blame because they have not been able to bring this wrong home to Job.<span class="p"><br /><br /></span>These five verses are in prose, though curiously enough they are pointed with the Poetical Accentuation.<span class="p"><br /><br /></span>Third, <span class="ital"><a href="/context/job/32-6.htm" title="And Elihu the son of Barachel the Buzite answered and said, I am young, and you are very old; why I was afraid, and dared not show you my opinion....">Job 32:6-22</a></span>. Elihu is then introduced speaking in his own person, and stating the reasons which hitherto have kept him from speaking, and those which induce him now to take part in the controversy. He would have spoken sooner had he not been a youth in the midst of aged and presumably wise men. But he reflects, and indeed present events shew it, that wisdom is not the prerogative of mere age; it is a gift of God, and therefore he will advance his opinion. It is intolerable to him (<span class="ital"><a href="/job/32-19.htm" title="Behold, my belly is as wine which has no vent; it is ready to burst like new bottles.">Job 32:19</a></span>) that a man like Job, who utters such perverse and godless sentiments (ch. <a href="/job/34-7.htm" title="What man is like Job, who drinks up scorning like water?">Job 34:7</a>), should not be put to silence; and he is conscious of ability (<span class="ital"><a href="/job/32-8.htm" title="But there is a spirit in man: and the inspiration of the Almighty gives them understanding.">Job 32:8</a>; <a href="/job/32-18.htm" title="For I am full of matter, the spirit within me constrains me.">Job 32:18</a></span>) to answer him and all his class (ch. <a href="/job/35-4.htm" title="I will answer you, and your companions with you.">Job 35:4</a>).<span class="p"><br /><br /></span> <div class="versenum"><a href="/job/32-1.htm">Job 32:1</a></div><div class="verse">So these three men ceased to answer Job, because he <i>was</i> righteous in his own eyes.</div><span class="bld">1</span>. <span class="ital">he was righteous</span>] i. e. would admit no guilt, or, was in the right in his plea against God. Job’s friends abandoned further argument with him because they could not move him from his assertion that God afflicted him wrongly and unjustly; comp. ch. <a href="/context/job/27-2.htm" title="As God lives, who has taken away my judgment; and the Almighty, who has vexed my soul;...">Job 27:2-6</a>.<span class="p"><br /><br /></span><A name="2"></a> <div class="versenum"><a href="/job/32-2.htm">Job 32:2</a></div><div class="verse">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.</div><span class="bld">2–5</span>. Introduction of Elihu, a new speaker, who appears to have been a listener during the progress of the former debate. The descent of Elihu is given with fuller details than in the case of the other speakers. The name Elihu, meaning probably <span class="ital">my God is he</span>, occurs elsewhere, <a href="/1_samuel/1-1.htm" title="Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:">1 Samuel 1:1</a>; <a href="/1_chronicles/12-20.htm" title="As he went to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zilthai, captains of the thousands that were of Manasseh.">1 Chronicles 12:20</a>. He is named the Buzite. Buz was brother of Uz, <a href="/genesis/22-21.htm" title="Huz his firstborn, and Buz his brother, and Kemuel the father of Aram,">Genesis 22:21</a>, and son of Nahor. In <a href="/jeremiah/25-23.htm" title="Dedan, and Tema, and Buz, and all that are in the utmost corners,">Jeremiah 25:23</a> Buz is mentioned along with Tema (cf. <a href="/job/6-19.htm" title="The troops of Tema looked, the companies of Sheba waited for them.">Job 6:19</a>), and reckoned among the Arab tribes. The name Ram, therefore, which does not occur elsewhere, is scarcely to be taken as a contraction for Aram or Syria (though comp. <a href="/2_chronicles/22-5.htm" title="He walked also after their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramothgilead: and the Syrians smote Joram.">2 Chronicles 22:5</a>, where Ramites = Aramites).<span class="p"><br /><br /></span><span class="ital">justified himself rather than God</span>] The meaning appears to be, justified himself as against God, in his plea with God and at the expense of God’s justice. The sense is given in ch. <a href="/job/40-8.htm" title="Will you also cancel my judgment? will you condemn me, that you may be righteous?">Job 40:8</a>, where the Lord says to Job, “Wilt thou condemn me that thou mayest be righteous”? There are two points to be attended to in these passages when the question of <span class="ital">right</span> is raised, the one a formal point and the other a material one. God had afflicted Job and thus, in Job’s view and the view of his time, passed a verdict of wickedness on him. Against this verdict Job reclaims, God does him wrong in this. This is the formal question of right between Job and God. But this naturally goes back into the material question of Job’s past life. Elihu, defending the righteousness of God, keeps before him chiefly the formal question. He touches little upon Job’s life and history, differing in this entirely from the three friends. He makes a general, abstract question out of Job’s complaints against God, which he argues on general lines with almost no reference to Job’s particular case. Job’s complaints do little more than suggest to him the question, Can God be justly complained of?<span class="p"><br /><br /></span><A name="3"></a> <div class="versenum"><a href="/job/32-3.htm">Job 32:3</a></div><div class="verse">Also against his three friends was his wrath kindled, because they had found no answer, and <i>yet</i> had condemned Job.</div><span class="bld">3</span>. <span class="ital">had found no answer, and yet had condemned</span>] Rather, <span class="bld">had not found an answer and condemned</span>, i. e. found no answer wherewith to condemn Job. Elihu’s anger was kindled against the three friends because they had not found such an answer as effectively to put Job in the wrong in his charges against God; comp. <span class="ital"><a href="/job/32-5.htm" title="When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled.">Job 32:5</a>; <a href="/job/32-12.htm" title="Yes, I attended to you, and, behold, there was none of you that convinced Job, or that answered his words:">Job 32:12</a></span>. Elihu is more deeply pained and offended by Job’s charges against God than even the three friends were (ch. <a href="/job/34-7.htm" title="What man is like Job, who drinks up scorning like water?">Job 34:7</a> <span class="ital">seq</span>., <a href="/job/34-35.htm" title="Job has spoken without knowledge, and his words were without wisdom.">Job 34:35</a> <span class="ital">seq</span>.); he is far from blaming them for condemning Job; neither does he hold the balance between Job and them and blame them for condemning him without good reasons; he blames them for not finding such good reasons as effectively to condemn him, as he deserves. Coverdale: <span class="ital">because they had found no reasonable answer to overcome him</span>.<span class="p"><br /><br /></span><A name="4"></a> <div class="versenum"><a href="/job/32-4.htm">Job 32:4</a></div><div class="verse">Now Elihu had waited till Job had spoken, because they <i>were</i> elder than he.</div><span class="bld">4</span>. <span class="ital">waited till Job had spoken</span>] Rather, <span class="bld">waited to speak unto Job</span>, lit. <span class="ital">waited for Job with words</span>. Elihu had waited (till the friends spoke) prepared to address Job, as he now does.<span class="p"><br /><br /></span><A name="5"></a> <div class="versenum"><a href="/job/32-5.htm">Job 32:5</a></div><div class="verse">When Elihu saw that <i>there was</i> no answer in the mouth of <i>these</i> three men, then his wrath was kindled.</div><A name="6"></a> <div class="versenum"><a href="/job/32-6.htm">Job 32:6</a></div><div class="verse">And Elihu the son of Barachel the Buzite answered and said, I <i>am</i> young, and ye <i>are</i> very old; wherefore I was afraid, and durst not shew you mine opinion.</div><span class="bld">6–10</span>. Elihu, being a youth, shrank from interfering in a dispute in which aged men were engaged; but he perceived that wisdom did not always accompany grey hairs; it is a gift of God, and, conscious of possessing it, he desires now to be heard.<span class="p"><br /><br /></span><A name="7"></a> <div class="versenum"><a href="/job/32-7.htm">Job 32:7</a></div><div class="verse">I said, Days should speak, and multitude of years should teach wisdom.</div><A name="8"></a> <div class="versenum"><a href="/job/32-8.htm">Job 32:8</a></div><div class="verse">But <i>there is</i> a spirit in man: and the inspiration of the Almighty giveth them understanding.</div><span class="bld">8</span>. <span class="ital">the inspiration of the Almighty</span>] lit. <span class="ital">the breath</span> of the Almighty, as ch. <a href="/job/33-4.htm" title="The spirit of God has made me, and the breath of the Almighty has given me life.">Job 33:4</a>. Both “spirit” and “breath” refer to God’s spirit of life breathed into man when he is brought into existence (<a href="/genesis/2-7.htm" title="And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.">Genesis 2:7</a>), there is no allusion to any extraordinary illumination given to Elihu at the moment when he speaks. This spirit of God is a spirit of intelligence as well as of life (ch. <a href="/job/33-4.htm" title="The spirit of God has made me, and the breath of the Almighty has given me life.">Job 33:4</a>), and under the impulse of the crowding thoughts which rush into his mind at this instant Elihu feels that this spirit has been given to himself in great fulness.<span class="p"><br /><br /></span><A name="9"></a> <div class="versenum"><a href="/job/32-9.htm">Job 32:9</a></div><div class="verse">Great men are not <i>always</i> wise: neither do the aged understand judgment.</div><span class="bld">9</span>. <span class="ital">Great men</span>] Or, <span class="bld">old</span> men—great in age, as the parallel in the second clause explains; cf. <a href="/genesis/25-23.htm" title="And the LORD said to her, Two nations are in your womb, and two manner of people shall be separated from your bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.">Genesis 25:23</a> (lit. the greater shall serve the less).<span class="p"><br /><br /></span><A name="10"></a> <div class="versenum"><a href="/job/32-10.htm">Job 32:10</a></div><div class="verse">Therefore I said, Hearken to me; I also will shew mine opinion.</div><A name="11"></a> <div class="versenum"><a href="/job/32-11.htm">Job 32:11</a></div><div class="verse">Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say.</div><span class="bld">11</span>. <span class="ital">I gave ear to your reasons</span>] Or, <span class="bld">I listened for your reasons, until ye should search out what to say</span>. The meaning seems to be that Elihu looked for further and different arguments from the three friends.<span class="p"><br /><br /></span><span class="bld">11–14</span>. Elihu, directly addressing the three friends, states more clearly his reasons for taking upon him to speak: he had hoped to hear them confute Job, and was disappointed in their arguments; Job may be shewn to be in the wrong, though with different arguments from those they had employed. In Elihu’s opinion the cause of the three friends was much better than their advocacy of it.<span class="p"><br /><br /></span><A name="12"></a> <div class="versenum"><a href="/job/32-12.htm">Job 32:12</a></div><div class="verse">Yea, I attended unto you, and, behold, <i>there was</i> none of you that convinced Job, <i>or</i> that answered his words:</div><A name="13"></a> <div class="versenum"><a href="/job/32-13.htm">Job 32:13</a></div><div class="verse">Lest ye should say, We have found out wisdom: God thrusteth him down, not man.</div><span class="bld">13–14</span>. These verses mean,<span class="p"><br /><br /></span>13.&emsp;&emsp;Say not, We have found wisdom,<span class="p"><br /><br /></span>God may thrust him down, not man;<span class="p"><br /><br /></span>14.&emsp;&emsp;For he hath not directed his words against me, &c.<span class="p"><br /><br /></span>Elihu refuses to let the three friends excuse themselves for their failure to answer Job by the plea that they had found an unexpected wisdom in him, against which human logic was of no avail, and which only God could overcome. Job’s wisdom was not so invincible. It remained to be seen how it would come out of the encounter with another wisdom, different from that of the Friends:—Job had not yet replied to Elihu’s arguments, <span class="ital">he has not directed his words against me</span> (<span class="ital"><a href="/job/32-14.htm" title="Now he has not directed his words against me: neither will I answer him with your speeches.">Job 32:14</a></span>, cf. ch. <a href="/job/33-5.htm" title="If you can answer me, set your words in order before me, stand up.">Job 33:5</a>), and these arguments would be found of another kind from those of the three friends.<span class="p"><br /><br /></span><A name="14"></a> <div class="versenum"><a href="/job/32-14.htm">Job 32:14</a></div><div class="verse">Now he hath not directed <i>his</i> words against me: neither will I answer him with your speeches.</div><A name="15"></a> <div class="versenum"><a href="/job/32-15.htm">Job 32:15</a></div><div class="verse">They were amazed, they answered no more: they left off speaking.</div><span class="bld">15</span>. <span class="ital">they left off speaking</span>] lit. <span class="ital">words have removed</span>, or, <span class="ital">are gone from them</span> (<a href="/genesis/12-8.htm" title="And he removed from there to a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he built an altar to the LORD, and called on the name of the LORD.">Genesis 12:8</a>)—they are reduced to silence.<span class="p"><br /><br /></span><span class="bld">15–22</span>. Turning from the three friends Elihu seems to speak in soliloquy and present to his own mind the singular situation: the three friends are discomfited before Job and reduced to silence; this should not be; therefore he will express his convictions. His breast is filled with thoughts and emotions that will not be repressed: he must speak, that he may find relief. And he will speak fearlessly and in sincerity, not regarding the person of any man.<span class="p"><br /><br /></span><A name="16"></a> <div class="versenum"><a href="/job/32-16.htm">Job 32:16</a></div><div class="verse">When I had waited, (for they spake not, but stood still, <i>and</i> answered no more;)</div><span class="bld">16–17</span>. <span class="ital"><a href="/job/32-16.htm" title="When I had waited, (for they spoke not, but stood still, and answered no more;)">Job 32:16</a></span> is most naturally to be taken as a question,<span class="p"><br /><br /></span>16.&emsp;&emsp;And shall I wait because they speak not,<span class="p"><br /><br /></span>Because they stand still and answer no more?<span class="p"><br /><br /></span>17.&emsp;&emsp;I will answer also my part, &c.<span class="p"><br /><br /></span>The discomfiture and silence of the three friends shall not have the effect of imposing silence on him.<span class="p"><br /><br /></span><A name="17"></a> <div class="versenum"><a href="/job/32-17.htm">Job 32:17</a></div><div class="verse"><i>I said</i>, I will answer also my part, I also will shew mine opinion.</div><A name="18"></a> <div class="versenum"><a href="/job/32-18.htm">Job 32:18</a></div><div class="verse">For I am full of matter, the spirit within me constraineth me.</div><span class="bld">18–19</span>. Elihu feels a crowd of thoughts and arguments fermenting in his bosom and pressing for utterance with a force not to be resisted. The word “belly” corresponds to the English “breast” or bosom. What stirs the spirit of Elihu is not only his eagerness to express his convictions on the question, but also indignation at the retreat and silence of the three friends.<span class="p"><br /><br /></span><A name="19"></a> <div class="versenum"><a href="/job/32-19.htm">Job 32:19</a></div><div class="verse">Behold, my belly <i>is</i> as wine <i>which</i> hath no vent; it is ready to burst like new bottles.</div><A name="20"></a> <div class="versenum"><a href="/job/32-20.htm">Job 32:20</a></div><div class="verse">I will speak, that I may be refreshed: I will open my lips and answer.</div><span class="bld">20</span>. <span class="ital">be refreshed</span>] Rather, <span class="bld">find relief</span>; lit. <span class="ital">get air</span> or <span class="ital">vent</span>. The figure is still that of fermenting wine, <span class="ital"><a href="/job/32-19.htm" title="Behold, my belly is as wine which has no vent; it is ready to burst like new bottles.">Job 32:19</a></span>.<span class="p"><br /><br /></span><A name="21"></a> <div class="versenum"><a href="/job/32-21.htm">Job 32:21</a></div><div class="verse">Let me not, I pray you, accept any man's person, neither let me give flattering titles unto man.</div><span class="bld">21</span>. <span class="ital">neither let me give</span>] Rather, <span class="bld">neither will I give flattery</span>. The words express the speaker’s resolution to be sincere and fearless, to have regard to the question itself solely, and not to allow himself to be influenced by respect to the persons interested in it. Elihu does not refer here to impartiality between Job and the three friends. There is no allusion to the friends. He speaks generally, saying that he will have respect to truth only; comp. the language, ch. <a href="/job/33-3.htm" title="My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly.">Job 33:3</a>, <a href="/context/job/34-2.htm" title="Hear my words, O you wise men; and give ear to me, you that have knowledge....">Job 34:2-4</a>. Coverdale goes far enough when he renders: “no man wil I spare.” Hitzig oversteps the line when he says that Elihu “intimates his intention of being rude to Job.”<span class="p"><br /><br /></span><A name="22"></a> <div class="versenum"><a href="/job/32-22.htm">Job 32:22</a></div><div class="verse">For I know not to give flattering titles; <i>in so doing</i> my maker would soon take me away.</div><span class="bld">22</span>. Elihu is conscious of sincerity; it is not in his nature to flatter. His fear of God also and sense of His rectitude would deter him from such a thing; comp. Job’s language, ch. <a href="/job/13-7.htm" title="Will you speak wickedly for God? and talk deceitfully for him?">Job 13:7</a> <span class="ital">seq</span>.<span class="p"><br /><br /></span>These last words and many other things which Elihu says enable us to judge rightly of the part which the author intends him to play. There are some things in his manner of introducing himself and in the way in which he speaks of his own arguments, which seem to offend against modesty and almost shock our sense of decorum. We must not, however, apply Western standards of taste to the East. There was nothing further from the intention of the author of these Chapters than to make Elihu play a ridiculous part. This speaker is meant to offer what the writer judged a weighty contribution to the discussion, and to the vindication of the ways of God to man. It is just this fact, however, that Elihu is a serious speaker and yet so characterized by mannerisms that raises the question whether the author of such a character possessed the severe taste and high dramatic genius which so conspicuously belong to the author of the other characters; in other words, the question whether these chapters are not the composition of a different writer (see the Introduction).<span class="p"><br /><br /></span><div id="botbox"><div class="padbot"><div align="center">The Cambridge Bible for Schools and Colleges<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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