Job 34:32
in Job 34Teach me what I cannot see; if I have done wrong, I will not do it again.’
BSB
The same verse in ASV and KJV ▾
ASV
That which I see not teach thou me: If I have done iniquity, I will do it no more?
KJV
That which I see not teach thou me: if I have done iniquity, I will do no more.
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This verse in Job 34
Commentary
11 notes on this verseA commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
That which I see not, teach thou me - That is, in regard to my errors and sins. No prayer could be more appropriate than this. It is language becoming every one who is afflicted, and who does not see clearly the reason why it is done. The sense is, that with a full belief that he is liable to error and sin, that he has a wicked and deceitful heart, and that God never afflicts without reason, he should go to him and ask him to show him “why” he has afflicted him.
This site's exposition
Suppose someone says to God
on Job 34:31-33
“Suppose someone says to God” frames a model confession for Job's case. Elihu turns to Job with an edge, “Should God repay you on your own terms”. Clarke reads the unit as Elihu's clearest statement of what he thinks Job owes God, offered as counsel where the friends had accused.
This site's exposition
Teach me what I cannot see
Albert Barnes calls this prayer fitting for anyone who suffers without seeing why. Matthew Henry adds that a good man wants to know the worst of himself. Under affliction he asks why God contends with him.
The record, by era
The Medieval Church2 voices
A commentator
Gregory the DialogistMorals on the Book of Job, Book XXVI · Written before 604.
proposed
Because I have spoken to God, I will not hinder thee also. If I have sinned, teach thou me; if I have spoken iniquity, I will add no more. As it is frequently the case, that even wicked men say what is right, Eliu called to mind that he had made a little before many noble statements, and therefore confidently enquired of him if perchance he had erred. For he would not have thus asked, if he had believed that he had erred.
He shows in what direction his answer should go saying, "If I have erred," as you imputed to your other friends, when you said that they were "cultivators of false dogmas," (13:4) "you teach me," the truth that I can be free from error. One …
The Puritans and the Awakening3 voices
To humble himself before God for his sins, and to accept the punishment of them: " I have borne chastisement. What I suffer comes justly upon me, and therefore I will bear it, and not only justify God in it, but acknowledge his goodness." Many are chastised that do not bear chastisement, do not bear it well, and so, in effect, do not bear it at all.
Lord, give me to see it, awaken by conscience to do its office faithfully." A good man is willing to know the worst of himself, and particularly, under affliction, desires to be told wherefore God contends with him and what God designs in correcting him.
quarantine:debris (2026-07-29) — odd-straight-quotes
That which I see not teach thou me,....
3 more voices on this verse
The Nineteenth Century3 voices
EVEN WHEN ADDRESSING our fellow-men there should be a fitness about our speech; therefore Solomon represents the preacher as seeking out acceptable words, or words meet for the occasion. When we approach those who are high in authority this necessity becomes conspicuous, and therefore men who are petitioners in the courts of princes are very careful to order their language aright. Much more, then, when we speak before the Lord ought we to consider, as the text does, the meetness of our words. Some language must never be uttered in the divine presence, and even that which is allowed must be well weighed, and set forth with solemn humbleness. Hence Elihu does well to suggest in the text language that is "meet to be said unto God." May our lips ever be kept as by a watchful sentinel, lest they suffer anything to pass through them dishonorable to the Most High. In the divine presence and we are always there it is incumbent upon us to set a double watch over every word that comes from our mouth. Remember that thought is speech before God. Thought is not speech to man, for men cannot read one another's thoughts until they are set forth by words or other outward signs, but God who reads the heart regards that as being speech which was never spoken, and he hears us say in our souls many things which were never uttered by our tongues. Beloved, there are thoughts which are not meet to be thought before the Lord; and it is well for us, especially those of us who are afflicted, to be very watchful over those thoughts, lest the Lord hear us say in our hearts things which will grieve his Spirit, and provoke him to jealousy. O saints of God, since you never think except in the immediate presence of your heavenly Father, make a conscience of your every thought, lest you sin in the secret chambers of your being, and charge God foolishly.
EVEN WHEN ADDRESSING our fellow-men there should be a fitness about our speech; therefore Solomon represents the preacher as seeking out acceptable words, or words meet for the occasion. When we approach those who are high in authority this necessity becomes conspicuous, and therefore men who are petitioners in the courts of princes are very careful to order their language aright. Much more, then, when we speak before the Lord ought we to consider, as the text does, the meetness of our words.
That which I see not - “What I do not know, teach thou me; wherein I have done iniquity, I will do so no more.”
The words behind it
9 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| בִּלְעֲדֵ֣י | biladei | apart from | H1107 → | |
| אֶ֭חֱזֶה | ʾechezeh | [that which] I see | H2372 → | 55 times |
| אַתָּ֣ה | ʾatah | O you | H859 → | 1094 times |
| הֹרֵ֑נִי | horeni | instruct me | H3384 → | 80 times |
| אִֽם־ | ʾim- | if | H518 → | 1069 times |
| עָ֥וֶל | ʾavel | unrighteousness | H5766 → | 54 times |
| פָּ֝עַ֗לְתִּי | paalti | I have done | H6466 → | 57 times |
| לֹ֣א | lo' | not | H3808 → | 5168 times |
| אֹסִֽיף׃ | ʾosif | I will repeat | H3254 → | 212 times |
בִּלְעֲדֵ֣יapart from
biladeiH1107 →
אֶ֭חֱזֶה[that which] I see
ʾechezehH2372 →55 times
אַתָּ֣הO you
ʾatahH859 →1094 times
הֹרֵ֑נִיinstruct me
horeniH3384 →80 times
אִֽם־if
ʾim-H518 →1069 times
עָ֥וֶלunrighteousness
ʾavelH5766 →54 times
פָּ֝עַ֗לְתִּיI have done
paaltiH6466 →57 times
לֹ֣אnot
lo'H3808 →5168 times
אֹסִֽיף׃I will repeat
ʾosifH3254 →212 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Psalms 32:8I will instruct you and teach you the way you should go; I will give you counsel and watch over you.
it leads to
- Proverbs 3:5–6
Trust in the LORD with all your heart, and lean not on your own understanding;
- Psalms 33:18
Surely the eyes of the LORD are on those who fear Him, on those whose hope is in His loving devotion
- Psalms 25:8–10
Good and upright is the LORD; therefore He shows sinners the way.
- Matthew 11:29
Take My yoke upon you and learn from Me; for I am gentle and humble in heart, and you will find rest for your souls.
- Proverbs 8:10–11
Receive my instruction instead of silver, and knowledge rather than pure gold.
- Proverbs 3:5–6
Through
Psalms 19:12Who can discern his own errors? Cleanse me from my hidden faults.
it leads to
- Psalms 90:8
You have set our iniquities before You, our secret sins in the light of Your presence.
- Psalms 139:23–24
Search me, O God, and know my heart; test me and know my concerns.
- Job 6:24
Teach me, and I will be silent. Help me understand how I have erred.
- Psalms 90:8
About Job
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Albert Barnes, Notes on the Book of Job; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 1274: “For the Sick and Afflicted” (lightly modernized text, CCEL edition); Gregory the Dialogist, Morals on the Book of Job, Book XXVI; John Gill, Exposition of the Old Testament (1748-1763); Matthew Henry, Commentary on the Whole Bible and Thomas Aquinas, Commentary on Job.