Ayub 34:31

Bahasa Indonesia Sehari-hari

Tetapi kalau seseorang berkata kepada Allah: Aku telah menyombongkan diri, tetapi aku tidak akan lagi berbuat jahat;

Parallel Translations

Alkitab Terjemahan Baru
Tetapi kalau seseorang berkata kepada Allah: Aku telah menyombongkan diri, tetapi aku tidak akan lagi berbuat jahat;

Alkitab Terjemahan Lama
Sudahkah ia bersembah kepada Allah demikian: Bahwa aku sudah disiksa, maka tiada aku berdosa pula;

Contextual Overview

³¹ Surely of God onely it can be saide, I haue pardoned, I wyll not destroy. ³² If I haue gone amisse, enfourme thou me: If I haue done wrong, I wyll leaue of. ³³ Wyll he perfourme the thing through thee? for thou hast reproued his iudgement, thou also hast thyne owne minde, and not I: But speake on what thou knowest. ³⁴ Let men of vnderstanding tell me, and let a wyse man hearken vnto me. ³⁵ Iob hath not spoken of knowledge, neither were his wordes according to wysdome. ³⁶ O father, let Iob be well tryed, because he hath aunswered for wicked men: ³⁷ Yea aboue his sinne he doth wickedly, triumpheth among vs, and multiplieth his wordes against God.

Bible Verse Review
  from Treasury of Scripure Knowledge

Job 33:27, Job 40:3-5, Job 42:6, Leviticus 26:41, Ezra 9:13, Ezra 9:14, Nehemiah 9:33-38, Jeremiah 31:18, Jeremiah 31:19, Daniel 9:7-14, Micah 7:9

Reciprocal: Genesis 38:26 - And he knew Genesis 42:21 - they said Exodus 10:16 - I have Leviticus 13:23 - General Leviticus 26:43 - and they Numbers 22:34 - I Have sinned Judges 10:15 - deliver 1 Samuel 6:3 - known Job 9:15 - I would Job 10:2 - show me Job 40:5 - but I will not Job 42:9 - did Lamentations 3:40 - search Daniel 4:27 - break Hosea 14:2 - General John 8:11 - go 1 Corinthians 11:32 - we are Hebrews 12:5 - despise Hebrews 12:7 - endure

Cross-References

Genesis 34:13
But the sonnes of Iacob aunswered to Sichem and Hemor his father, talking amongest themselues deceiptfully, because he had defiled Diua their sister.

Genesis 49:7
Cursed be their wrath, for it was shamelesse, and their fiercenesse, for it was cruell: I wyll deuide them in Iacob, and scatter them in Israel.

Proverbs 6:34
For the ielousie and wrath of the man wyll not be entreated,

Gill's Notes on the Bible

Surely it is meet to be said unto God,.... By any afflicted person under his chastising hand, and particularly by Job, for whom the advice and instructions in this verse and Job 34:32 are designed:

I have borne [chastisement]; the word "chastisement" is not in the text, but is very properly supplied, as it is by Jarchi and others; the affliction of God's people is a fatherly chastisement, and should be considered and borne as such; and it becomes an afflicted good man to say,

"I have borne and still do bear, and I am content yet to bear, the chastisement of the Lord; I am desirous to bear it willingly, cheerfully, and patiently, until he is pleased to remove it from me.''

See Micah 7:9;

I will not offend [any more]; that is, sin any more; sin is an offence to God, being contrary to his nature, and a breach of his law; Job had sinned as every good man does, no man is without sin, in many things we all offend; and on account of sin God chastens his people, and the design of it is to bring them to a sense and acknowledgment of it; and it becomes them under chastening providences to confess it, and humble themselves under the mighty hand of God, and in the strength of divine grace determine to be careful not to offend more. Some render the words "I will not corrupt" g; that is, myself or others, my ways and works, by sinning; and others, "I will not break", or "break through" h; the commands of God; and so the sense of this and the former version is much the same with ours; or I will not endeavour to break through the afflictive providence in which I am shut up, or break off the fetters and cords of affliction, but bear all patiently, until it is the Lord's time and will to set me at liberty. Some, as Ben Gersom, interpret this and the preceding clause, "I pardon, I will not destroy"; or "will not retain a pledge", as others i; and so take them to be the words of God himself; and thus Mr. Broughton renders the whole verse,

"now unto the Omnipotent, which saith, I pardon, I will not destroy, "this should" be said,''

namely, what follows in Job 34:32 k; it is the prerogative of God, and it is his grace to pardon, and such whom he pardons he never destroys, but accepts, discharges, and remits the surety's bond or pledge; and nothing more effectually engages to a careful abstinence from sin for the future, than a sense of pardoning grace; and it highly becomes such persons to say what they are next directed to.

g לא אחבל "non corrumpam", Montanus, Mercerus, Piscator. h "Non disrumpam", Beza. i "Non pignerabo", Cocceius; "non pigneratus eram", Schultens. Vid. Gusset. Ebr. Comment. p. 238. k Tigurine version, Vatablus, Junius and Tremellius.

Barnes' Notes on the Bible

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.

Clarke's Notes on the Bible

Verse Job 34:31. 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."