Context
33“Shall He recompense on your terms, because you have rejected
it? For you must choose, and not I;
Therefore declare what you know.
34“Men of understanding will say to me,
And a wise man who hears me,
35‘Job speaks without knowledge,
And his words are without wisdom.
36‘Job ought to be tried to the limit,
Because he answers like wicked men.
37‘For he adds rebellion to his sin;
He claps his hands among us,
And multiplies his words against God.’”
NASB ©1995
Parallel Verses
American Standard VersionShall his recompense be as thou wilt, that thou refusest it? For thou must choose, and not I: Therefore speak what thou knowest.
Douay-Rheims BibleDoth God require it of thee, because it hath displeased thee? for thou begannest to speak, and not I. : but if thou know any thing better, speak.
Darby Bible TranslationShall he recompense according to thy mind? for thou hast refused his judgment; for thou so choosest, and not I; speak then what thou knowest.
English Revised VersionShall his recompence be as thou wilt, that thou refusest it? for thou must choose, and not I: therefore speak what thou knowest.
Webster's Bible TranslationShould it be according to thy mind? he will recompense it, whether thou shalt refuse, or whether thou shalt choose; and not I: therefore speak what thou knowest.
World English BibleShall his recompense be as you desire, that you refuse it? For you must choose, and not I. Therefore speak what you know.
Young's Literal Translation By thee doth He recompense, That thou hast refused -- That thou dost choose, and not I? And what thou hast known, speak.
Library
July 15 Evening
The ear trieth words, as the mouth tasteth meat.--JOB 34:3. Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.--Judge not according to the appearance, but judge righteous judgment.--I speak as to wise men; judge ye what I say.--Let the word of Christ dwell in you richly in all wisdom. He that hath an ear, let him hear what the Spirit saith.--He that is spiritual judgeth all things. Take heed what ye hear.--I know …
Anonymous—Daily Light on the Daily PathFebruary 3 Evening
The darkness hideth not from thee.--PSA. 139:12. His eyes are upon the ways of man, and he seeth all his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.--Can any hide himself in secret places that I shall not see him? . . . Do not I fill heaven and earth? saith the Lord. Thou shalt not be afraid for the terror by night; . . . nor for the pestilence that walketh in darkness . . . Because thou hast made the Lord, which is my refuge, even the Most …
Anonymous—Daily Light on the Daily Path
Pride Catechized
DEAR FRIENDS, it is never wise to dispute with God. Let a man strive with his fellow, but not with his Maker. If we must discuss any point, let it be with imperfect beings like ourselves, but not with the infallible and infinitely wise God; for, in most of our discussions, these questions wilt come back to us, "Should it be according to thy mind? Art thou master? Is everyone to be subordinate to thee?" I am going to speak, this evening, to those who have a quarrel with God concerning the way of salvation. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 46: 1900
Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting
Whether God Provides for all Things Directly
Whether God Provides for All Things Directly We proceed to the third article thus: 1. It seems that God does not provide for all things directly. We must ascribe to God whatever dignity requires, and the dignity of a king requires that he provide for his subjects through the medium of ministers. Much more, then, does God provide for all things through some medium. 2. Again, providence ordains things to their end. Now the end of anything is its perfection and good, and every cause directs its effect …
Aquinas—Nature and Grace
Whether Predestination is Certain
Whether Predestination is Certain We proceed to the sixth article thus: 1. It seems that predestination is not certain. For on Rev. 3:11, "hold that fast which thou hast, that no man take thy crown," Augustine says: "no other will take it if one does not lose it." The crown to which one is predestined may therefore be lost as well as won. Hence predestination is not certain. 2. Again, if something is possible, none of its consequences are impossible. Now it is possible for a predestined man, like …
Aquinas—Nature and Grace
Whether God Has Immediate Providence Over Everything?
Objection 1: It seems that God has not immediate providence over all things. For whatever is contained in the notion of dignity, must be attributed to God. But it belongs to the dignity of a king, that he should have ministers; through whose mediation he provides for his subjects. Therefore much less has God Himself immediate providence over all things. Objection 2: Further, it belongs to providence to order all things to an end. Now the end of everything is its perfection and its good. But it appertains …
Saint Thomas Aquinas—Summa Theologica
Whether Christ's Judiciary Power Extends to the Angels?
Objection 1: It would seem that Christ's judiciary power does not extend to the angels, because the good and wicked angels alike were judged in the beginning of the world, when some fell through sin while others were confirmed in bliss. But those already judged have no need of being judged again. Therefore Christ's judiciary power does not extend to the angels. Objection 2: Further, the same person cannot be both judge and judged. But the angels will come to judge with Christ, according to Mat. 25:31: …
Saint Thomas Aquinas—Summa Theologica
Whether it is More Grievous to Sin through Certain Malice than through Passion?
Objection 1: It would seem that it is not more grievous to sin through certain malice than through passion. Because ignorance excuses from sin either altogether or in part. Now ignorance is greater in one who sins through certain malice, than in one who sins through passion; since he that sins through certain malice suffers from the worst form of ignorance, which according to the Philosopher (Ethic. vii, 8) is ignorance of principle, for he has a false estimation of the end, which is the principle …
Saint Thomas Aquinas—Summa Theologica
Whether Anyone Sins through Certain Malice?
Objection 1: It would seem that no one sins purposely, or through certain malice. Because ignorance is opposed to purpose or certain malice. Now "every evil man is ignorant," according to the Philosopher (Ethic. iii, 1); and it is written (Prov. 14:22): "They err that work evil." Therefore no one sins through certain malice. Objection 2: Further, Dionysius says (Div. Nom. iv) that "no one works intending evil." Now to sin through malice seems to denote the intention of doing evil [*Alluding to the …
Saint Thomas Aquinas—Summa Theologica
The Wisdom of God
The next attribute is God's wisdom, which is one of the brightest beams of the Godhead. He is wise in heart.' Job 9:9. The heart is the seat of wisdom. Cor in Hebraeo sumitur pro judicio. Pineda. Among the Hebrews, the heart is put for wisdom.' Let men of understanding tell me:' Job 34:44: in the Hebrew, Let men of heart tell me.' God is wise in heart, that is, he is most wise. God only is wise; he solely and wholly possesses all wisdom; therefore he is called, the only wise God.' I Tim 1:17. All …
Thomas Watson—A Body of Divinity
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