Elihu also proceeded - Hebrew added - ויסף vayâsaph. Vulgate "addens;" Septuagint, Ηροσθεὶς Eerostheis - "adding, or proceeding." The Hebrew commentators remark that this word is used because this speech is "added" to the number which it might be supposed he would make. There had been "three" series of speeches, by Job and his friends, and in each one of them Job had spoken three times. Each one of the three friends had also spoken thrice, except Zophar, who failed to reply when it came to his turn. Elihu had also now made three speeches, and here he would naturally have closed, but it is remarked that he "added" this to the usual number.

Elihu also proceeded - Mr. Heath gives a good summary of this chapter. Elihu goes on to lay before Job the impropriety of his behavior towards God, and desires him to consider how vain it will prove. That God Almighty will never yield the point; that he will administer impartial justice to all men, Job 36:2-6. That the general course of his providence is to favor the righteous: and that though he may sometimes correct them in love, yet if they submit patiently to his fatherly corrections, they shall enjoy all manner of prosperity; but if they be stubborn, and will not submit, they will only draw down greater proofs of his displeasure, Job 36:7-16. He tells him that, had he followed the former course, he had probably, before now, been restored to his former condition; whereas, by persisting in the latter course, he was in a fair way of becoming a signal example of Divine justice, Job 36:17, Job 36:18. He therefore warns him to use the present opportunity, lest God should cut him off while he was in a state of rebellion against him; for with God neither wealth, power, nor any other argument that he could use, would be of any avail, Job 36:18-26. That God was infinitely powerful; there was no resisting him: and infinitely wise, as sufficiently appeared by his works; there was, therefore, no escaping out of his hands. That his purity was so great that the sun, in his presence, was more dim than the smallest ray of light when compared to that grand luminary; that his holiness was manifest by his aversion to iniquity; and his goodness, in supplying the wants of his creatures.

Elihu also proceeded, and said. Or "added" (f) what follows to his former discourses; pausing a while to see whether Job would make any reply to what he had already said; but perceiving he had no inclination to do it, and having more upon his mind to deliver, went on with his discourse.
(f) "et addidit", Pagninus, Montanus, Cocceius, Mercerus, Michaelis.

Elihu only maintained that the affliction was sent for his trial; and lengthened because Job was not yet thoroughly humbled under it. He sought to ascribe righteousness to his Maker; to clear this truth, that God is righteous in all his ways. Such knowledge must be learned from the word and Spirit of God, for naturally we are estranged from it. The fitness of Elihu's discourse to the dispute between Job and his friends is plain. It pointed out to Job the true reason of those trials with which he had been visited. It taught that God had acted in mercy towards him, and the spiritual benefit he was to derive from them. It corrected the mistake of his friends, and showed that Job's calamities were for good.

(Job 36:1-33)
Elihu maintains that afflictions are to the godly disciplinary, in order to lead them to attain a higher moral worth, and that the reason for their continuance is not, as the friends asserted, on account of the sufferer's extraordinary guilt, but because the discipline has not yet attained its object, namely, to lend him to humble himself penitently before God (Isaiah 9:13; Jeremiah 5:3). This is Elihu's fourth speech. He thus exceeds the ternary number of the others. Hence his formula of politeness (Job 36:2). Literally, "Wait yet but a little for me." Bear with me a little farther. I have yet (much, Job 32:18-20). There are Chaldeisms in this verse, agreeably to the view that the scene of the book is near the Euphrates and the Chaldees.

1 Then Elihu continued and said:
2 Suffer me a little, and I will inform thee,
For there is something still to be said for Eloah.
3 I will fetch my knowledge from afar,
And to my Creator will I ascribe right.
4 For truly my words are not lies,
One perfect in knowledge stands before thee.
Elihu's preceding three speeches were introduced by ויּען; this fourth, in honour of the number three, is introduced only as a continuation of the others. Job is to wait yet a little while, for he still has (= עוד לּי), or: there still are, words in favour of Eloah; i.e., what may be said in vindication of God against Job's complaints and accusations is not yet exhausted. This appears to be the only instance of the Aramaic כּתּר being taken up as Hebr.; whereas הוּה, nunciare (Arab. wḥâ, I, IV), is a poetic Aramaism occurring even in Psalm 19:3 (comp. on the construction Job 32:6); and זעיר (a diminutive form, after the manner of the Arab. zu‛air) belongs in Isaiah 28:10, Isaiah 28:13 to the popular language (of Jerusalem), but is here used poetically. The verb נשׂא, Job 36:3, is not to be understood according to נשׂא משׁל, but according to 1-Kings 10:11; and למרחוק signifies, as also Job 39:29; Isaiah 37:26, e longinquo, viz., out of the wide realm of history and nature. The expression נתן צדק follows the analogy of (עז) נתן כבוד. דּעה, Job 36:4, interchanges with the דּע which belongs exclusively to Elihu, since Elihu styles himself תּמים דּעות, as Job 37:16 God תּמים דּעים (comp. 1-Samuel 2:3, אל דּעות). תמים in this combination with דעות cannot be intended of purity of character; but as Elihu there attributes absolute perfection of knowledge in every direction to God, so here, in reference to the theodicy which he opposes to Job, he claims faultlessness and clearness of perception.