Job 34:9

Authorized King James Version

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For he hath said, It profiteth a man nothing that he should delight himself with God.

Original Language Analysis

כִּֽי H3588
כִּֽי
Strong's: H3588
Word #: 1 of 8
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
אָ֭מַר For he hath said H559
אָ֭מַר For he hath said
Strong's: H559
Word #: 2 of 8
to say (used with great latitude)
לֹ֣א H3808
לֹ֣א
Strong's: H3808
Word #: 3 of 8
not (the simple or abs. negation); by implication, no; often used with other particles
יִסְכָּן It profiteth H5532
יִסְכָּן It profiteth
Strong's: H5532
Word #: 4 of 8
to be familiar with; by implication, to minister to, be serviceable to, to cherish, be customary
גָּ֑בֶר a man H1397
גָּ֑בֶר a man
Strong's: H1397
Word #: 5 of 8
properly, a valiant man or warrior; generally, a person simply
בִּ֝רְצֹת֗וֹ nothing that he should delight H7521
בִּ֝רְצֹת֗וֹ nothing that he should delight
Strong's: H7521
Word #: 6 of 8
to be pleased with; specifically, to satisfy a debt
עִם H5973
עִם
Strong's: H5973
Word #: 7 of 8
adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then
אֱלֹהִֽים׃ himself with God H430
אֱלֹהִֽים׃ himself with God
Strong's: H430
Word #: 8 of 8
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

Analysis & Commentary

For he hath said, It profiteth a man nothing that he should delight himself with God. Elihu attributes to Job a statement Job never made. The Hebrew chepets (חֵפֶץ, "profiteth") means to find pleasure or advantage. Yitratsen (יִתְרַצֶּה, "delight himself") comes from ratsah (רָצָה), meaning to be pleased with or find acceptance. The accusation is that Job denies any benefit from delighting in God—essentially claiming piety is futile.

This misrepresentation reveals Elihu's fundamental misunderstanding. Job never said serving God is unprofitable; rather, he protested that God seems to treat the righteous and wicked alike (9:22-24), making moral distinctions apparently meaningless. Job's complaint wasn't that delighting in God brings no profit, but that suffering makes it difficult to perceive divine justice. The difference is crucial—Job questions God's visible methods while maintaining his relationship with God. Elihu's false summary demonstrates how easily suffering saints' honest struggles can be twisted into heresy. Ironically, Satan's original accusation (1:9) was the inverse: that Job served God only for profit. The book vindicates Job against both accusations—he serves God neither solely for advantage nor believing service is worthless, but because God is worthy regardless of circumstances. This anticipates Habakkuk 3:17-18's commitment to rejoice in God even when blessings fail.

Historical Context

Ancient Near Eastern wisdom tradition connected righteousness with prosperity, making Job's suffering theologically problematic. Elihu, like the friends, cannot reconcile suffering with innocence, so he reframes Job's protests as theological error. The book challenges this entire framework by revealing that suffering can serve purposes beyond punishment—testing, testimony, and ultimately deeper knowledge of God.

Questions for Reflection