Job 34:5
For Job hath said, I am righteous: and God hath taken away my judgment.
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
צָדַ֑קְתִּי
I am righteous
H6663
צָדַ֑קְתִּי
I am righteous
Strong's:
H6663
Word #:
4 of 7
to be (causatively, make) right (in a moral or forensic sense)
וְ֝אֵ֗ל
and God
H410
וְ֝אֵ֗ל
and God
Strong's:
H410
Word #:
5 of 7
strength; as adjective, mighty; especially the almighty (but used also of any deity)
Historical Context
Elihu addresses the core question driving the entire dialogue: can righteous people suffer without it proving guilt or divine injustice? Ancient Near Eastern theology generally assumed direct retribution—blessing for obedience, cursing for sin. Job's case exposed this framework's inadequacy. Elihu attempts to move beyond retributive thinking toward educative and developmental purposes for suffering, preparing for God's revelation that divine purposes transcend human categories.
Questions for Reflection
- How do we avoid Job's friends' error (assuming suffering proves guilt) and Job's error (demanding answers as a right)?
- What does the book of Job teach about suffering that serves purposes beyond punishment?
- How does Christ's innocent suffering provide the ultimate answer to whether the righteous can suffer unjustly?
Analysis & Commentary
For Job hath said, I am righteous (כִּי־אָמַר אִיּוֹב צָדַקְתִּי, ki-amar Iyyov tsadaqti)—Elihu quotes (or paraphrases) Job's self-defense. The verb tsadaq means to be just, righteous, or in the right. Job indeed claimed innocence (9:15, 21; 10:7; 27:6), though context shows he meant 'innocent of sins deserving this suffering' not 'sinless perfection.' Elihu may oversimplify Job's position or genuinely misunderstand the distinction. And God hath taken away my judgment (וְאֵל הֵסִיר מִשְׁפָּטִי, v'El hesir mishpati)—Job complained that God denied him justice (mishpat), refusing to answer his case (19:6-7; 27:2).
Elihu identifies the theological crisis: Job's dual claim to personal righteousness and divine injustice creates logical tension. If God is just, Job must be guilty; if Job is innocent, God is unjust. Elihu (and later God) will challenge this false dichotomy. The resolution requires understanding that suffering serves purposes beyond retribution—testing, refinement, education (33:14-30). New Testament theology completes this: tribulation produces perseverance and character (Romans 5:3-4), and all discipline proves sonship (Hebrews 12:6).