Job 34:5
Parallel Verses
New Living Translation
For Job also said, 'I am innocent, but God has taken away my rights.

King James Bible
For Job hath said, I am righteous: and God hath taken away my judgment.

Darby Bible Translation
For Job hath said, I am righteous, and �God hath taken away my judgment:

World English Bible
For Job has said, 'I am righteous, God has taken away my right:

Young's Literal Translation
For Job hath said, 'I have been righteous, And God hath turned aside my right,

Job 34:5 Parallel
Commentary
Wesley's Notes on the Bible

34:5 Said - I am so far righteous, that I have not deserved, such hard usage from God. Had taken - So Job had said, chap.27:2, he denies me that which is just and equal, to give me a fair hearing.

Job 34:5 Parallel Commentaries

Library
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

Cross References
Job 6:29
Stop assuming my guilt, for I have done no wrong.

Job 13:18
I have prepared my case; I will be proved innocent.

Job 27:2
"I vow by the living God, who has taken away my rights, by the Almighty who has embittered my soul--

Job 33:9
You said, 'I am pure; I am without sin; I am innocent; I have no guilt.

Job 34:4
So let us discern for ourselves what is right; let us learn together what is good.

Isaiah 40:27
O Jacob, how can you say the LORD does not see your troubles? O Israel, how can you say God ignores your rights?

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