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Job 27:7 [study!]

American Standard Version (ASV 1901) [2]
— Let mine enemy be as the wicked, And let him that riseth up against me be as the unrighteous.
King James Version (KJV 1769)
— Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous.
New American Standard Bible (NASB ©1995)
— “May my enemy be as the wicked And my opponent as the unjust.
Webster's Revision of the KJB (WEB 1833)
— Let my enemy be as the wicked, and he that riseth up against me as the unrighteous.
Darby's Translation (DBY 1890)
— Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous.
Rotherham's Emphasized Bible (EBR 1902)
— Let mine enemy be a veritably lawless one! And, he that lifteth himself up against me, one veritably perverse!
Young's Literal Translation (YLT 1898)
— As the wicked is my enemy, And my withstander as the perverse.
Douay-Rheims Challoner Revision (DR 1750)
— Let my enemy be as the ungodly, and my adversary as the wicked one.
Original King James Bible (AV 1611) [2]
— Let mine enemie be as the wicked, and he that riseth vp against me, as the vnrighteous.
Brenton Greek Septuagint (LXX, Restored Names)
— Nay rather, but let mine enemies be as the overthrow of the ungodly, and they that rise up against me, as the destruction of transgressors.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Let mine enemy 341
{0341} Prime
אֹיֵב
'oyeb
{o-yabe'}
Active participle of H0340; hating; an adversary.
z8802
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
be x1961
(1961) Complement
הָיָה
hayah
{haw-yaw'}
A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary).
as the wicked, 7563
{7563} Prime
רָשָׁע
rasha`
{raw-shaw'}
From H7561; morally wrong; concretely an (actively) bad person.
and he that riseth up y6965
[6965] Standard
קוּם
quwm
{koom}
A primitive root; to rise (in various applications, literally, figuratively, intensively and causatively).
z8693
<8693> Grammar
Stem - Hithpael (See H8819)
Mood - Participle (See H8813)
Count - 139
against x6965
(6965) Complement
קוּם
quwm
{koom}
A primitive root; to rise (in various applications, literally, figuratively, intensively and causatively).
me as the unrighteous. 5767
{5767} Prime
עַוָּל
`avval
{av-vawl'}
Intensive from H5765; evil (morally).
Jamieson-Fausset-Brown Commentary

Job 27:7

_ _ Let ... be — Let mine enemy be accounted as wicked, that is, He who opposes my asseveration of innocence must be regarded as actuated by criminal hostility. Not a curse on his enemies.

Matthew Henry's Commentary

Job 27:7-10

_ _ Job having solemnly protested the satisfaction he had in his integrity, for the further clearing of himself, here expresses the dread he had of being found a hypocrite.

_ _ I. He tells us how he startled at the thought of it, for he looked upon the condition of a hypocrite and a wicked man to be certainly the most miserable condition that any man could be in (Job 27:7): Let my enemy be as the wicked, a proverbial expression, like that (Daniel 4:19), The dream be to those that hate thee. Job was so far from indulging himself in any wicked way, and flattering himself in it, that, if he might have leave to wish the greatest evil he could think of to the worst enemy he had in the world, he would wish him the portion of a wicked man, knowing that worse he could not wish him. Not that we may lawfully wish any man to be wicked, or that any man who is not wicked should be treated as wicked; but we should all choose to be in the condition of a beggar, an out-law, a galley-slave, any thing, rather that in the condition of the wicked, though in ever so much pomp and outward prosperity.

_ _ II. He gives us the reasons of it.

_ _ 1. Because the hypocrite's hopes will not be crowned (Job 27:8): For what is the hope of the hypocrite? Bildad had condemned it (Job 8:13, Job 8:14), and Zophar (Job 11:20), and Job here concurs with them, and reads the death of the hypocrite's hope with as much assurance as they had done; and this fitly comes in as a reason why he would not remove his integrity, but still hold it fast. Note, The consideration of the miserable condition of wicked people, and especially hypocrites, should engage us to be upright (for we are undone, for ever undone, if we be not) and also to get the comfortable evidence of our uprightness; for how can we be easy if the great concern lie at uncertainties? Job's friends would persuade him that all his hope was but the hope of the hypocrite, Job 4:6. “Nay,” says he, “I would not, for all the world, be so foolish as to build upon such a rotten foundation; for what is the hope of the hypocrite?” See here, (1.) The hypocrite deceived. He has gained, and he has hope; this is his bright side. It is allowed that he has gained by his hypocrisy, has gained the praise and applause of men and the wealth of this world. Jehu gained a kingdom by his hypocrisy and the Pharisees many a widow's house. Upon this gain he builds his hope, such as it is. He hopes he is in good circumstances for another world, because he finds he is so for this, and he blesses himself in his own way. (2.) The hypocrite undeceived. He will at last see himself wretchedly cheated; for, [1.] God shall take away his soul, sorely against his will. Luke 12:20, Thy soul shall be required of thee. God, as the Judge, takes it away to be tried and determined to its everlasting state. He shall then fall into the hands of the living God, to be dealt with immediately. [2.] What will his hope be then? It will be vanity and a lie; it will stand him in no stead. The wealth of this world, which he hoped in, he must leave behind him, Psalms 49:17. The happiness of the other world, which he hoped for, he will certainly miss of. He hoped to go to heaven, but he will be shamefully disappointed; he will plead his external profession, privileges, and performances, but all his pleas will be overruled as frivolous: Depart from me, I know you not. So that, upon the whole, it is certain that a formal hypocrite, with all his gains and all his hopes, will be miserable in a dying hour.

_ _ 2. Because the hypocrite's prayer will not be heard (Job 27:9): Will God hear his cry when trouble comes upon him? No, he will not; it cannot be expected he should. If true repentance come upon him, God will hear his cry and accept him (Isaiah 1:18); but, if he continue impenitent and unchanged, let him not think to find favour with God. Observe, (1.) Trouble will come upon him, certainly it will. Troubles in the world often surprise those that are most secure of an uninterrupted prosperity. However, death will come, and trouble with it, when he must leave the world and all his delights in it. The judgment of the great day will come; fearfulness will surprise the hypocrites, Isaiah 33:14. (2.) Then he will cry to God, will pray, and pray earnestly. Those who in prosperity slighted God, either prayed not at all or were cold and careless in prayer, when trouble comes will make their application to him and cry as men in earnest. But, (3.) Will God hear him then? In the troubles of this life, God has told us that he will not hear the prayers of those who regard iniquity in their hearts (Psalms 66:19) and set up their idols there (Ezekiel 14:4), nor of those who turn away their ear from hearing the law, Proverbs 28:9. Get you to the gods whom you have served, Judges 10:14. In the judgment to come, it is certain, God will not hear the cry of those who lived and died in their hypocrisy. Their doleful lamentations will all be unpitied. I will laugh at your calamity. Their importunate petitions will all be thrown out and their pleas rejected. Inflexible justice cannot be biassed, nor the irreversible sentence revoked. See Matthew 7:22, Matthew 7:23; Luke 13:26, and the case of the foolish virgins, Matthew 25:11.

_ _ 3. Because the hypocrite's religion is neither comfortable nor constant (Job 27:10): Will he delight himself in the Almighty? No, not at any time (for his delight is in the profits of the world and the pleasures of the flesh, more than in God), especially not in the time of trouble. Will he always call upon God? No, in prosperity he will not call upon God, but slight him; in adversity he will not call upon God but curse him; he is weary of his religion when he gets nothing by it, or is in danger of losing. Note, (1.) Those are hypocrites who, though they profess religion, neither take pleasure in it nor persevere in it, who reckon their religion a task and a drudgery, a weariness, and snuff at it, who make use of it only to serve a turn, and lay it aside when the turn is served, who will call upon God while it is in fashion, or while the pang of devotion lasts, but leave it off when they fall into other company, or when the hot fit is over. (2.) The reason why hypocrites do not persevere in religion is because they have no pleasure in it. Those that do not delight in the Almighty will not always call upon him. The more comfort we find in our religion the more closely we shall cleave to it. Those who have no delight in God are easily inveigled by the pleasures of sense, and so drawn away from their religion; and they are easily run down by the crosses of this life, and so driven away from their religion, and will not always call upon God.

John Wesley's Explanatory Notes

Job 27:7

Let — I am so far from practicing wickedness, that I abhor the thoughts of it, and if I would wish to be revenged of my enemy, I could wish him no greater mischief than to be a wicked man.

Geneva Bible Translation Notes

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Cross-Reference Topical ResearchStrong's Concordance

1 Samuel 25:26 Now therefore, my lord, [as] the LORD liveth, and [as] thy soul liveth, seeing the LORD hath withholden thee from coming to [shed] blood, and from avenging thyself with thine own hand, now let thine enemies, and they that seek evil to my lord, be as Nabal.
2 Samuel 18:32 And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do [thee] hurt, be as [that] young man [is].
Daniel 4:19 Then Daniel, whose name [was] Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream [be] to them that hate thee, and the interpretation thereof to thine enemies.
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1S 25:26. 2S 18:32. Dn 4:19.

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