Job 21:31

21:31 No one denounces his conduct to his face;

no one repays him for what ¹  he has done. ² 

Job 34:11

34:11 For he repays a person for his work, ³ 

and according to the conduct of a person,

he causes the consequences to find him. ⁴ 

Job 41:11

41:11 (Who has confronted ⁵  me that I should repay? ⁶ 

Everything under heaven belongs to me!) ⁷ 

Job 21:19

21:19 You may say, ⁸  ‘God stores up a man’s ⁹  punishment for his children!’ ¹⁰ 

Instead let him repay ¹¹  the man himself ¹² 

so that ¹³  he may know it!

Job 34:33

34:33 Is it your opinion ¹⁴  that God ¹⁵  should recompense it,

because you reject this? ¹⁶ 

But you must choose, and not I,

so tell us what you know.

Job 33:26

33:26 He entreats God, and God ¹⁷  delights in him,

he sees God’s face ¹⁸  with rejoicing,

and God ¹⁹  restores to him his righteousness. ²⁰ 

[21:31]  ¹ tn The expression “and he has done” is taken here to mean “what he has done.”

[21:31]  ² tn Heb “Who declares his way to his face? // Who repays him for what he has done?” These rhetorical questions, which expect a negative answer (“No one!”) have been translated as indicative statements to bring out their force clearly.

[34:11]  ³ tn Heb “for the work of man, he [= God] repays him.”

[34:11]  ⁴ tn Heb “he causes it to find him.” The text means that God will cause a man to find (or receive) the consequences of his actions.

[41:11]  ⁵ tn The verb קָדַם (qadam) means “to come to meet; to come before; to confront” to the face.

[41:11]  ⁶ sn The verse seems an intrusion (and so E. Dhorme, H. H. Rowley, and many others change the pronouns to make it refer to the animal). But what the text is saying is that it is more dangerous to confront God than to confront this animal.

[41:11]  ⁷ tn This line also focuses on the sovereign God rather than Leviathan. H. H. Rowley, however, wants to change לִי־חוּא (li-hu’, “it [belongs] to me”) into לֹא הוּא (lo’ hu’, “there is no one”). So it would say that there is no one under the whole heaven who could challenge Leviathan and live, rather than saying it is more dangerous to challenge God to make him repay.

[21:19]  ⁷ tn These words are supplied. The verse records an idea that Job suspected they might have, namely, that if the wicked die well God will make their children pay for the sins (see Job 5:4; 20:10; as well as Exod 20:5).

[21:19]  ⁸ tn The text simply has אוֹנוֹ (’ono, “his iniquity”), but by usage, “the punishment for the iniquity.”

[21:19]  ⁹ tn Heb “his sons.”

[21:19]  ¹⁰ tn The verb שָׁלַם (shalam) in the Piel has the meaning of restoring things to their normal, making whole, and so reward, repay (if for sins), or recompense in general.

[21:19]  ¹¹ tn The text simply has “let him repay [to] him.”

[21:19]  ¹² tn The imperfect verb after the jussive carries the meaning of a purpose clause, and so taken as a final imperfect: “in order that he may know [or realize].”

[34:33]  ⁹ tn Heb “is it from with you,” an idiomatic expression meaning “to suit you” or “according to your judgment.”

[34:33]  ¹⁰ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:33]  ¹¹ tn There is no object on the verb, and the meaning is perhaps lost. The best guess is that Elihu is saying Job has rejected his teaching.

[33:26]  ¹¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:26]  ¹² tn Heb “his face”; the referent (God) has been specified in the translation for clarity.

[33:26]  ¹³ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:26]  ¹⁴ tc Many commentators think this line is superfluous and so delete it. The RSV changed the verb to “he recounts,” making the idea that the man publishes the news of his victory or salvation (taking “righteousness” as a metonymy of cause).