Job 34 31

Job 34:31 kjv

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

Job 34:31 nkjv

"For has anyone said to God, 'I have borne chastening; I will offend no more;

Job 34:31 niv

"Suppose someone says to God, 'I am guilty but will offend no more.

Job 34:31 esv

"For has anyone said to God, 'I have borne punishment; I will not offend any more;

Job 34:31 nlt

"Why don't people say to God, 'I have sinned,
but I will sin no more'?

Job 34 verses

Job 34 31 Meaning

Job 34:31 encapsulates Elihu's prescriptive statement about the ideal response of a person experiencing suffering. It suggests that such an individual should humble themselves before God, acknowledging that their trials are a consequence or discipline related to their moral state ("I have borne punishment for iniquity"). Furthermore, it implies a solemn commitment to a complete and permanent cessation of future wrongdoing ("I will not offend again"). This verse presents Elihu's view on what a righteous and restorative reaction to divine discipline should entail, contrasting it with Job's persistent complaints of innocence and perceived injustice.

Job 34 31 Context

Job 34:31 is part of Elihu's impassioned speeches, beginning in chapter 32, which serve as a theological interlude before God speaks directly in chapters 38-41. Elihu, a young man, claims to possess superior wisdom, correcting both Job and his three friends. His central argument revolves around God's unquestionable justice and sovereignty. Unlike Job's friends, who strictly adhered to a rigid retribution theology (that suffering only equals specific sin), Elihu introduces a nuanced perspective: God's discipline (suffering) is often redemptive and intended to humble a person, drawing them to repentance and spiritual growth.

In Job 34, Elihu vehemently defends God against Job's accusations of injustice. He asserts that God is utterly righteous, powerful, and impartial, stating "far be it from God to do wickedness, and from the Almighty to do wrong" (34:10). Elihu critiques Job's presumption in challenging God's ways (34:5-9, 35-37). Verse 31 directly follows Elihu's critique of Job's complaining spirit, proposing what Job should have said or what any sufferer should say to God when enduring hardship—an ideal, humble admission of sin's consequences and a firm resolve for future righteousness. Elihu implicitly faults Job for failing to adopt this penitent posture, viewing it as essential for understanding and responding correctly to divine interaction.

Job 34 31 Word analysis

• כִּי (ki): "For" or "Indeed." It introduces a justification, explanation, or rhetorical question. Here, Elihu uses it to transition into the model confession he believes Job should utter, explaining why his previous critiques are valid.
• אֶל-אֵל (el-El): "To God." "El" (אֵל) is a foundational Semitic term for deity, often used in the Hebrew Bible to denote God's mighty and sovereign nature. The phrase indicates direct and intentional communication with the Divine.
• אָמַר (amar): "Has said" or "one says." In this verse, it forms a rhetorical question: "Has one (ever) said...?" Elihu poses this as an ideal standard or an implied expectation for how Job should have responded to his suffering.
• נָשָׂאתִי (nasati): "I have borne" or "I have carried/endured." This verb, derived from the root נָשָׂא (nasa), signifies the act of enduring or accepting a burden, implying responsibility or the weight of consequences.
• עָוֹן (avon): "Iniquity," "guilt," or "punishment for iniquity." From the root עָוָה (avah), meaning "to bend" or "twist," indicating a deviation from rectitude. In this context, combined with "nasati" (I have borne), it primarily refers to the consequences or punishment for one's twisted path or sin, rather than merely the sin itself. This interpretation aligns with Elihu's theology of suffering as divine discipline.
• לֹא (lo): "Not." A clear and strong negation, indicating a complete cessation.
• אֶחְבֹּל (echbol): "I will act corruptly" or "I will do wrong." This is from the root חָבַל (chabal), which has a range of meanings, including "to pledge," "to spoil," "to ruin," or "to deal corruptly." In a moral context, it denotes engaging in harmful, corrupt, or wrongful behavior. Here, it refers to sinning or offending.
• עוֹד (od): "Again" or "anymore." This adverb signifies a continuation or repetition, but with the preceding "not" (לֹא), it powerfully emphasizes a decisive and lasting termination of the specified action.

Words-group analysis

• כִּי אֶל-אֵל אָמַר (For has one said to God): This rhetorical question sets up Elihu's critique. It is less about whether anyone has literally said these words, and more about whether Job (or any sufferer) has truly adopted this humble and repentant posture before God, instead of demanding justice. It highlights Elihu's belief that true engagement with God during suffering involves self-examination.
• נָשָׂאתִי עָוֹן (I have borne punishment / iniquity): This phrase speaks to the acceptance of personal accountability for the suffering endured. It suggests a willingness to see one's trials not solely as random misfortune or unjust affliction, but potentially as a consequence (or corrective) related to one's own past or current moral condition. This contrasts sharply with Job's persistent declarations of innocence.
• לֹא אֶחְבֹּל עוֹד (I will not offend again): This is the pledge of future obedience and a firm resolution to cease sinful or corrupt actions. It's a vital component of true repentance, signifying not just regret for the consequences, but a fundamental change of heart and behavior, committing to a life of integrity before God.

Job 34 31 Bonus section

Elihu's perspective in Job 34:31 introduces a significant theological nuance that moves beyond the simplistic "sin-suffering-punishment" framework of Job's friends. While still rooted in a retribution model, Elihu highlights suffering as didactic and restorative, urging the individual toward moral transformation. This understanding anticipates New Testament themes of God disciplining those He loves (Heb 12:5-11; Rev 3:19). The verse implies that silence or complaint during affliction might prevent spiritual growth or delay God's desired intervention, whereas humility and a promise to reform could open the door to mercy. Elihu, unique among Job's interlocutors, frames this confession as proactive engagement with a just and righteous God, even in times of intense pain, thereby serving as a critical bridge between Job's flawed human understanding and the divine revelation that is soon to come.

Job 34 31 Commentary

Job 34:31 distills Elihu's corrective theology. He implies that instead of Job's insistent lamenting about divine injustice, the proper response to suffering (seen as divine discipline) is a twofold declaration of repentance. First, an individual should humbly accept the experience, recognizing it as a just consequence or teaching tool for their iniquity—not necessarily specific, heinous sins, but the inherent moral flaws of humanity ("I have borne punishment for iniquity"). Second, this acknowledgment must be paired with a sincere and lasting commitment to turn away from all future wrongdoing ("I will not offend again"). This perspective suggests that suffering, when met with a contrite and resolute heart, can be transformative, leading to restoration and closer alignment with God's will. Elihu emphasizes that God's ways are beyond reproach, and human suffering, rather than evidence of divine unfairness, is often an invitation to introspection, humility, and genuine moral change, preparing the individual for God’s blessing and wisdom.