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Selected Verse: Job 34:31 - Strong Concordance

Verse	Translation	Text
Job 34:31	Strong Concordance	Surely it is meet to be said [0559] unto God [0410], I have borne [05375] chastisement, I will not offend [02254] any more:
	King James	Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more:

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Job accordingly says so (Job 40:3-5; Mic 7:9; Lev 26:41). It was to lead him to this that Elihu was sent. Though no hypocrite, Job, like all, had sin; therefore through affliction he was to be brought to humble himself under God. All sorrow is a proof of the common heritage of sin, in which the godly shares; and therefore he ought to regard it as a merciful correction. UMBREIT and MAURER lose this by translating, as the Hebrew will bear, "Has any a right to say to God, I have borne chastisement and yet have not sinned?" (so Job 34:6). borne--namely, the penalty of sin, as in Lev 5:1, Lev 5:17. offend--literally, "to deal destructively or corruptly" (Neh 1:7).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Job accordingly says so (Job 40:3-5; Mic 7:9; Lev 26:41). It was to lead him to this that Elihu was sent. Though no hypocrite, Job, like all, had sin; therefore through affliction he was to be brought to humble himself under God. All sorrow is a proof of the common heritage of sin, in which the godly shares; and therefore he ought to regard it as a merciful correction. UMBREIT and MAURER lose this by translating, as the Hebrew will bear, "Has any a right to say to God, I have borne chastisement and yet have not sinned?" (so Job 34:6).

borne--namely, the penalty of sin, as in Lev 5:1, Lev 5:17.

offend--literally, "to deal destructively or corruptly" (Neh 1:7).

Notes on the Bible, by Albert Barnes, [1834]
Surely it is meet to be said unto God - It is evident that this verse commences a new strain of remark, and that it is designed particularly to bring Job to proper reflections in view of what had occurred. There has been, however, much diversity of opinion about the meaning of this and the following verses. Schultens enumerates no less than "fifteen" different interpretations which have been given of this verse. The "general" meaning seems to be, that a man who is afflicted ought to submit to God, and not to murmur or complain. He ought to suppose that there is some good reason for what God does, and to be resigned to his will, even where he cannot "see" the reason of his dispensations. The drift of all the remarks of Elihu is, that God is a great and inscrutable Severeign; that he has a right to reign, and that man should submit unqualifiedly to him. In this passage he does not reproach Job harshly. He does not say that he had been guilty of great crimes. He does not affirm that the sentiments of the three friends of Job were correct, or maintain that Job was a hypocrite. He states a "general" truth, which he considers applicable to all, and says that it becomes all who are afflicted to submit to God, and to resolve to offend no more; to go to God with the language of humble confession, and when everything is dark and gloomy in the divine dealings to implore "his" teachings, and to entreat him to shed light on the path. Hence, he says, "It is meet or proper to use this language before God. It becomes man. He should presume that God is right, and that he has some good reasons for his dealings, though they are inscrutable. Even when a sufferer is not to be reckoned among the most vile and wicked; when he is conscious that his general aim has been to do right: and when his external character has been fair, it is to be "presumed to be possible" that he may have sinned. He may not have wholly known himself. He may have indulged in things that were wrong without having been scarcely conscious of it. He may have loved the world too much; may have fixed his affections with idolatrous attachment on his property or friends; may have had a temper such as ought not to be indulged; or he may have relied on what he possessed, and thus failed to recognize his dependence on God. In such cases, it becomes man to have so much confidence in God as to go and acknowledge "his right" to inflict chastisement, and to entreat him to teach the sufferer "why" he is thus afflicted." I have borne chastisement - The word "chastisement" is not in the Hebrew. The Hebrew is simply - נשׂאתי nâśâ'tiy, "I have borne," or "I bear." Umbreit renders it, "I repent." Some word like "chastisement" or "punishment" must be understood after "I have borne." The idea evidently is, that a man who is afflicted by God, even when he cannot see the reason "why" he is afflicted, and when he is not conscious that he has been guilty of any particular sin that led to it, should be willing to regard it as "a proof" that he is guilty, and should examine and correct his life. But there is a great variety of opinion in regard to the meaning of this passage - no less than fifteen different interpretations being enumerated by Schultens. I will not offend any more - אחבל לא lo' 'châbal - "I will not act wickedly; I will no more do corruptly." The sense is, that his afflictions should lead him to a resolution to reform his life, and to sin no more. This just and beautiful sentiment is as applicable to us now as it was to the afflicted in the time of Elihu. It is a common thing to be afflicted. Trial often comes upon us when we can see no particular sin which has led to it, and no special reason why we should be afflicted rather than others. We should, however, regard it as a proof that there is something in our hearts or lives which may be amended, and should endeavor to ascertain what it. is, and resolve to offend no more. Anyone, if he will examine himself carefully, can find sufficient reasons why "he" should be visited with the rod of chastisement, and though we may not be able to see why others are preserved from such calamities, yet we can see that there are reasons in abundance why we should be recalled from our wanderings.

Notes on the Bible, by Albert Barnes, [1834]

Surely it is meet to be said unto God - It is evident that this verse commences a new strain of remark, and that it is designed particularly to bring Job to proper reflections in view of what had occurred. There has been, however, much diversity of opinion about the meaning of this and the following verses. Schultens enumerates no less than "fifteen" different interpretations which have been given of this verse. The "general" meaning seems to be, that a man who is afflicted ought to submit to God, and not to murmur or complain. He ought to suppose that there is some good reason for what God does, and to be resigned to his will, even where he cannot "see" the reason of his dispensations. The drift of all the remarks of Elihu is, that God is a great and inscrutable Severeign; that he has a right to reign, and that man should submit unqualifiedly to him. In this passage he does not reproach Job harshly.

He does not say that he had been guilty of great crimes. He does not affirm that the sentiments of the three friends of Job were correct, or maintain that Job was a hypocrite. He states a "general" truth, which he considers applicable to all, and says that it becomes all who are afflicted to submit to God, and to resolve to offend no more; to go to God with the language of humble confession, and when everything is dark and gloomy in the divine dealings to implore "his" teachings, and to entreat him to shed light on the path. Hence, he says, "It is meet or proper to use this language before God. It becomes man. He should presume that God is right, and that he has some good reasons for his dealings, though they are inscrutable. Even when a sufferer is not to be reckoned among the most vile and wicked; when he is conscious that his general aim has been to do right: and when his external character has been fair, it is to be "presumed to be possible" that he may have sinned. He may not have wholly known himself. He may have indulged in things that were wrong without having been scarcely conscious of it. He may have loved the world too much; may have fixed his affections with idolatrous attachment on his property or friends; may have had a temper such as ought not to be indulged; or he may have relied on what he possessed, and thus failed to recognize his dependence on God. In such cases, it becomes man to have so much confidence in God as to go and acknowledge "his right" to inflict chastisement, and to entreat him to teach the sufferer "why" he is thus afflicted."

I have borne chastisement - The word "chastisement" is not in the Hebrew. The Hebrew is simply - נשׂאתי nâśâ'tiy, "I have borne," or "I bear." Umbreit renders it, "I repent." Some word like "chastisement" or "punishment" must be understood after "I have borne." The idea evidently is, that a man who is afflicted by God, even when he cannot see the reason "why" he is afflicted, and when he is not conscious that he has been guilty of any particular sin that led to it, should be willing to regard it as "a proof" that he is guilty, and should examine and correct his life. But there is a great variety of opinion in regard to the meaning of this passage - no less than fifteen different interpretations being enumerated by Schultens.

I will not offend any more - אחבל לא lo' 'châbal - "I will not act wickedly; I will no more do corruptly." The sense is, that his afflictions should lead him to a resolution to reform his life, and to sin no more. This just and beautiful sentiment is as applicable to us now as it was to the afflicted in the time of Elihu. It is a common thing to be afflicted. Trial often comes upon us when we can see no particular sin which has led to it, and no special reason why we should be afflicted rather than others. We should, however, regard it as a proof that there is something in our hearts or lives which may be amended, and should endeavor to ascertain what it. is, and resolve to offend no more. Anyone, if he will examine himself carefully, can find sufficient reasons why "he" should be visited with the rod of chastisement, and though we may not be able to see why others are preserved from such calamities, yet we can see that there are reasons in abundance why we should be recalled from our wanderings.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Surely it is meet to be said unto God - This is Elihu's exhortation to Job: Humble thyself before God, and say, "I have suffered - I will not offend."

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⁷ We have dealt very [02254] corruptly [02254] against thee, and have not kept [08104] the commandments [04687], nor the statutes [02706], nor the judgments [04941], which thou commandedst [06680] thy servant [05650] Moses [04872].

¹⁷ And if a soul [05315] sin [02398], and commit [06213] any [0259] of these things which are forbidden to be done [06213] by the commandments [04687] of the LORD [03068]; though he wist [03045] it not, yet is he guilty [0816], and shall bear [05375] his iniquity [05771].

¹ And if a soul [05315] sin [02398], and hear [08085] the voice [06963] of swearing [0423], and is a witness [05707], whether [0176] he hath seen [07200] or known [03045] of it; if he do not utter [05046] it, then he shall bear [05375] his iniquity [05771].

⁶ Should I lie [03576] against my right [04941]? my wound [02671] is incurable [0605] without transgression [06588].

⁴¹ And that I also have walked [03212] contrary [07147] unto them, and have brought [0935] them into the land [0776] of their enemies [0341]; if then [0176] their uncircumcised [06189] hearts [03824] be humbled [03665], and they then accept [07521] of the punishment of their iniquity [05771]:

⁹ I will bear [05375] the indignation [02197] of the LORD [03068], because I have sinned [02398] against him, until he plead [07378] my cause [07379], and execute [06213] judgment [04941] for me: he will bring me forth [03318] to the light [0216], and I shall behold [07200] his righteousness [06666].

³ Then Job [0347] answered [06030] the LORD [03068], and said [0559],
⁴ Behold, I am vile [07043]; what shall I answer [07725] thee? I will lay [07760] mine hand [03027] upon [03926] my mouth [06310].
⁵ Once [0259] have I spoken [01696]; but I will not answer [06030]: yea, twice [08147]; but I will proceed no further [03254].