Job 34:31

Authorized King James Version

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Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more:

Original Language Analysis

כִּֽי H3588
כִּֽי
Strong's: H3588
Word #: 1 of 7
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
אֶל H413
אֶל
Strong's: H413
Word #: 2 of 7
near, with or among; often in general, to
אֵ֭ל unto God H410
אֵ֭ל unto God
Strong's: H410
Word #: 3 of 7
strength; as adjective, mighty; especially the almighty (but used also of any deity)
הֶאָמַ֥ר Surely it is meet to be said H559
הֶאָמַ֥ר Surely it is meet to be said
Strong's: H559
Word #: 4 of 7
to say (used with great latitude)
נָשָׂ֗אתִי I have borne H5375
נָשָׂ֗אתִי I have borne
Strong's: H5375
Word #: 5 of 7
to lift, in a great variety of applications, literal and figurative, absolute and relative
לֹ֣א H3808
לֹ֣א
Strong's: H3808
Word #: 6 of 7
not (the simple or abs. negation); by implication, no; often used with other particles
אֶחְבֹּֽל׃ chastisement I will not offend H2254
אֶחְבֹּֽל׃ chastisement I will not offend
Strong's: H2254
Word #: 7 of 7
to wind tightly (as a rope), i.e., to bind; specifically, by a pledge; figuratively, to pervert, destroy; also to writhe in pain (especially of partur

Analysis & Commentary

Surely it is meet to be said unto God, I have borne chastisement (כִּי־אֶל־אֵל הֶאָמַר נָשָׂאתִי לֹא אֶחְבֹּל, ki-el-El he'amar nasati lo echbol)—The verb nasa (נָשָׂא, "to bear, carry") refers to accepting punishment. The verb chaval (חָבַל, "to act corruptly, offend") means to do wrong. Elihu models proper response to divine discipline: acknowledge it and commit to reform. The phrase I will not offend any more expresses repentance—ceasing sin. This aligns with Proverbs 3:11-12: "despise not the chastening of the LORD... for whom the LORD loveth he correcteth."

Elihu presents the theologically correct response to suffering-as-discipline: accept it, learn from it, turn from sin. Hebrews 12:5-11 develops this fully—God's discipline proves sonship and produces righteousness. Yet Job's case complicates this: his suffering isn't punitive (1:8, 42:7). Not all suffering is disciplinary for personal sin. This anticipates Christ's teaching (John 9:3, the blind man) and Paul's theology (2 Corinthians 12:7-10, the thorn). Suffering serves multiple divine purposes beyond just correcting sin.

Historical Context

Ancient Near Eastern texts (Babylonian Theodicy, Ludlul Bel Nemeqi) explored suffering's meaning. Common assumption: suffering indicates divine displeasure requiring appeasement. Elihu's counsel reflects standard wisdom—accept correction, reform behavior. Yet Job challenges this framework, anticipating NT revelation that suffering serves purposes beyond personal discipline: conformity to Christ (Romans 8:28-29), witness (2 Corinthians 1:3-7), sanctification (James 1:2-4).

Questions for Reflection