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Selected Verse: Job 23:6 - Strong Concordance

Verse	Translation	Text
Job 23:6	Strong Concordance	Will he plead [07378] against [05978] me with his great [07230] power [03581]? No; but he would put [07760] strength in me.
	King James	Will he plead against me with his great power? No; but he would put strength in me.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
An objection suggests itself, while he utters the wish (Job 23:5). Do I hereby wish that He should plead against me with His omnipotence? Far from it! (Job 9:19, Job 9:34; Job 13:21; Job 30:18). strength--so as to prevail with Him: as in Jacob's case (Hos 12:3-4). UMBREIT and MAURER better translate as in Job 4:20 (I only wish that He) "would attend to me," that is, give me a patient hearing as an ordinary judge, not using His omnipotence, but only His divine knowledge of my innocence.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

An objection suggests itself, while he utters the wish (Job 23:5). Do I hereby wish that He should plead against me with His omnipotence? Far from it! (Job 9:19, Job 9:34; Job 13:21; Job 30:18).

strength--so as to prevail with Him: as in Jacob's case (Hos 12:3-4). UMBREIT and MAURER better translate as in Job 4:20 (I only wish that He) "would attend to me," that is, give me a patient hearing as an ordinary judge, not using His omnipotence, but only His divine knowledge of my innocence.

Notes on the Bible, by Albert Barnes, [1834]
Will he plead against me with his great power? - "Will he make use of his mere power to overwhelm me and confound me? Will he take advantage of omnipotence to triumph over me, instead of argument and justice? No: he will not do it. The discussion would be fair. He would hear what I have to say, and would decide according to truth. Though he is Almighty, yet he would not take advantage of that to prostrate and confound me." When Job Job 13:3 wished to carry the cause directly before God, he asked of Him two conditions only. One was, that he would take off his hand from him, or remove his afflictions for a time, that he might be able to manage his own cause; and the other was, that He would not take advantage of his power to overwhelm him in the debate, and prevent his making a fair statement of his case; see the notes at Job 13:20-21. He here expresses his firm conviction that his wish in this respect would be granted. He would listen, says he, to what; I have to say in my defense as if I were an equal. No; but he would put strength in me - The word "strength" is not improperly supplied by our translators. It means that he would enable him to make a fair presentation of his cause. So far from taking advantage of his mere "power" to crush him, and thus obtain an ascendency in the argument, he would rather "strengthen" him, that he might be able to make his case as strong as possible. He would rather aid him, though presenting his own cause in the controversy, than seek to weaken his arguments, or so to awe him by his dread majesty as to prevent his making the case as strong as it might be. This indicates remarkable confidence in God.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
6 Will He contend with me with great power? No, indeed; He will only regard me! 7 Then the upright would be disputing with Him, And I should for ever escape my judge. 8 Yet I go eastward, He is not there, And westward, but I perceive Him not; 9 Northwards where He worketh, but I behold Him not; He turneth aside southwards, and I see Him not. The question which Job, in Job 23:6, puts forth: will He contend with me in the greatness or fulness of His strength, i.e., (as Job 30:18) with a calling forth of all His strength? he himself answers in Job 23:6, hoping that the contrary may be the case: no, indeed, He will not do that. (Note: With this interpretation, לא should certainly have Rebia mugrasch; its accentuation with Mercha proceeds from another interpretation, probably non ituque ponet in me (manum suam), according to which the Targ. translates. Others, following this accentuation, take לא in the sense of הלא (vid., in Dachselt), or are at pains to obtain some other meaning from it.) לא is here followed not by the כּי, which is otherwise customary after a negation in the signification imo, but by the restrictive exceptive אך, which never signifies sed, sometimes verum tamen (Psa 49:16; comp. supra, Job 13:15), but here, as frequently, tantummodo, and, according to the hyperbaton which has been mentioned so often, is placed at the beginning of the sentence, and belongs not to the member of the sentence immediately following it, but to the whole sentence (as in Arabic also the restrictive force of the Arab. innamâ never falls upon what immediately follows it): He will do nothing but regard me (ישׂים, scil. לב, elsewhere with על of the object of regard or reflection, Job 34:23; Job 37:15; Jdg 19:30, and without an ellipsis, ch. Job 1:8; also with אל, Job 2:3, or ל, Sa1 9:20; here designedly with בּ, which unites in itself the significations of the Arab. b and fı̂, of seizing, and of plunging into anything). Many expositors (Hirz., Ew., and others) understand Job 23:6 as expressing a wish: "Shall He contend with me with overwhelming power? No, I do not desire that; only that He may be a judge attentive to the cause, not a ruler manifesting His almighty power." But Job 23:6, taken thus, would be purely rhetorical, since this question (shall He, etc.) certainly cannot be seriously propounded by Job; accordingly, Job 23:6 is not intended as expressing a wish, but a hope. Job certainly wishes the same thing in Job 9:34; Job 13:21; but in the course of the discussion he has gradually acquired new confidence in God, which here once more breaks through. He knows that God, if He would but be found, would also condescend to hear his defence of himself, that He would allow him to speak, and not overwhelm him with His majesty. Job 23:7 The question arises here, whether the שׁם which follows is to be understood locally (Arab. ṯamma) or temporally (Arab. ṯumma); it is evident from Job 35:12; Psa 14:5; Psa 66:6; Hos 2:17; Zep 1:14, that it may be used temporally; in many passages, e.g., Ps. 36:13, the two significations run into one another, so that they cannot be distinguished. We here decide in favour of the temporal signification, against Rosenm., Schlottm., and Hahn; for if שׁם be understood locally, a "then" must be supplied, and it may therefore be concluded that this שׁם is the expression for it. We assume at the same time that נוכח is correctly pointed as part. with Kametz; accordingly it is to be explained: then, if He would thus pay attention to me, an upright man would be contending with Him, i.e., then it would be satisfactorily proved that an upright man may contend with Him. In Job 23:7, פּלּט, like מלּט, Job 20:20 (comp. פּתּח, to have open, to stand open), is intensive of Kal: I should for ever escape my judge, i.e., come off most completely free from unmerited punishment. Thus it ought to be if God could be found, but He cannot be found. The הן, which according to the sense may be translated by "yet" (comp. Job 21:16), introduces this antithetical relation: Yet I go towards the east (הן with Mahpach, קדם with Munach), and He is not there; and towards the west (אחור, comp. אחרנים, occidentales, Job 18:20), and perceive Him not (expressed as in Job 9:11; בּין ל elsewhere: to attend to anything, Job 14:21; Deu 32:29; Psa 73:17; here, as there, to perceive anything, so that לו is equivalent to אתו). In Job 23:9 the left (שׂמאול, Arab. shemâl, or even without the substantival termination, on which comp. Jesurun, pp. 222-227, sham, shâm) is undoubtedly an appellation of the north, and the right (ימין, Arab. jem̌̂n) an appellation of the south; both words are locatives which outwardly are undefined. And if the usual signification of עשׂה and עטף are retained, it is to be explained thus: northwards or in the north, if He should be active - I behold not; if He veil himself southwards or in the south - I see not. This explanation is also satisfactory so far as Job 23:9 is concerned, so that it is unnecessary to understand בּעשׂתו other than in Job 28:26, and with Blumenfeld to translate according to the phrase עשׂה דרכּו, Jdg 17:8 : if He makes His way northwards; or even with Umbr. to call in the assistance of the Arab. gšâ (to cover), which neither here nor Job 9:9; Job 15:27, is admissible, since even then שׂמאול בעשׂתו cannot signify: if He hath concealed himself on the left hand (in the north). Ewald's combination of עשׂה with עטה, in the assumed signification "to incline to" of the latter, is to be passed over as useless. On the other hand, much can be said in favour of Ewald's translation of Job 23:9: "if He turn to the right hand - I see Him not;" for (1) the Arab. gṭf, by virtue of the radical notion, (Note: The Arab. verb ‛ṭf signifies trans. to turn, or lay, anything round, so that it is laid or drawn over something else and covers it; hence Arab. ‛ṭâf, a garment that is cast round one, Arab. ta‛aṭṭafa with Arab. b of a garment: to cast it or wrap it about one. Intrans. to turn aside, depart from, of deviating from a given direction, deflectere, declinare; also, to turn in a totally opposite direction, to turn one's self round and to go back. - Fl.) which is also traceable in the Heb. עטף, signifies both trans. and intrans. to turn up, bend aside; (2) Saadia translates: "and if He turns southwards (‛atafa gunûban);" (3) Schultens correctly observes: עטף significatione operiendi commodum non efficit sensum, nam quid mirum is quem occultantem se non conspiciamus. We therefore give the preference to this Arabic rendering of יעטף. If יעטף, in the sense of obvelat se, does not call to mind the חדרי תּמן, penetralia austri, Job 9:9 (comp. Arab. chidr, velamen, adytum), neither will בעשׂתו point to the north as the limit of the divine dominion. Such conceptions of the extreme north and south are nowhere found among the Arabs as among the Arian races (vid., Isa 14:13); (Note: In contrast to the extreme north, the abode of the gods, the habitation of life, the extreme south is among the Arians the abode of the prince of death and of demons, Jama (vid., p. 421) with his attendants, and therefore the habitation of death.) and, moreover, the conception of the north as the abode of God cannot be shown to be biblical, either from Job 37:22; Eze 1:4, or still less from Psa 48:3. With regard to the syntax, יעטף is a hypothetical fut., as Job 20:24; Job 22:27. The use of the fut. apoc. אחז, like אט, Job 23:11, without a voluntative or aoristic signification, is poetic. Towards all quarters of the heavens he turns, i.e., with his eyes and the longing of his whole nature, if he may by any means find God. But He evades him, does not reveal Himself in any place whatever. The כּי which now follows does not give the reason of Job's earnest search after God, but the reason of His not being found by him. He does not allow Himself to be seen anywhere; He conceals Himself from him, lest He should be compelled to acknowledge the right of the sufferer, and to withdraw His chastening hand from him.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

6 Will He contend with me with great power?

No, indeed; He will only regard me!

7 Then the upright would be disputing with Him,

And I should for ever escape my judge.

8 Yet I go eastward, He is not there,

And westward, but I perceive Him not;

9 Northwards where He worketh, but I behold Him not;

He turneth aside southwards, and I see Him not.

The question which Job, in Job 23:6, puts forth: will He contend with me in the greatness or fulness of His strength, i.e., (as Job 30:18) with a calling forth of all His strength? he himself answers in Job 23:6, hoping that the contrary may be the case: no, indeed, He will not do that.

(Note: With this interpretation, לא should certainly have Rebia mugrasch; its accentuation with Mercha proceeds from another interpretation, probably non ituque ponet in me (manum suam), according to which the Targ. translates. Others, following this accentuation, take לא in the sense of הלא (vid., in Dachselt), or are at pains to obtain some other meaning from it.)

לא is here followed not by the כּי, which is otherwise customary after a negation in the signification imo, but by the restrictive exceptive אך, which never signifies sed, sometimes verum tamen (Psa 49:16; comp. supra, Job 13:15), but here, as frequently, tantummodo, and, according to the hyperbaton which has been mentioned so often, is placed at the beginning of the sentence, and belongs not to the member of the sentence immediately following it, but to the whole sentence (as in Arabic also the restrictive force of the Arab. innamâ never falls upon what immediately follows it): He will do nothing but regard me (ישׂים, scil. לב, elsewhere with על of the object of regard or reflection, Job 34:23; Job 37:15; Jdg 19:30, and without an ellipsis, ch. Job 1:8; also with אל, Job 2:3, or ל, Sa1 9:20; here designedly with בּ, which unites in itself the significations of the Arab. b and fı̂, of seizing, and of plunging into anything). Many expositors (Hirz., Ew., and others) understand Job 23:6 as expressing a wish: "Shall He contend with me with overwhelming power? No, I do not desire that; only that He may be a judge attentive to the cause, not a ruler manifesting His almighty power." But Job 23:6, taken thus, would be purely rhetorical, since this question (shall He, etc.) certainly cannot be seriously propounded by Job; accordingly, Job 23:6 is not intended as expressing a wish, but a hope. Job certainly wishes the same thing in Job 9:34; Job 13:21; but in the course of the discussion he has gradually acquired new confidence in God, which here once more breaks through. He knows that God, if He would but be found, would also condescend to hear his defence of himself, that He would allow him to speak, and not overwhelm him with His majesty.

Job 23:7

The question arises here, whether the שׁם which follows is to be understood locally (Arab. ṯamma) or temporally (Arab. ṯumma); it is evident from Job 35:12; Psa 14:5; Psa 66:6; Hos 2:17; Zep 1:14, that it may be used temporally; in many passages, e.g., Ps. 36:13, the two significations run into one another, so that they cannot be distinguished. We here decide in favour of the temporal signification, against Rosenm., Schlottm., and Hahn; for if שׁם be understood locally, a "then" must be supplied, and it may therefore be concluded that this שׁם is the expression for it. We assume at the same time that נוכח is correctly pointed as part. with Kametz; accordingly it is to be explained: then, if He would thus pay attention to me, an upright man would be contending with Him, i.e., then it would be satisfactorily proved that an upright man may contend with Him. In Job 23:7, פּלּט, like מלּט, Job 20:20 (comp. פּתּח, to have open, to stand open), is intensive of Kal: I should for ever escape my judge, i.e., come off most completely free from unmerited punishment. Thus it ought to be if God could be found, but He cannot be found. The הן, which according to the sense may be translated by "yet" (comp. Job 21:16), introduces this antithetical relation: Yet I go towards the east (הן with Mahpach, קדם with Munach), and He is not there; and towards the west (אחור, comp. אחרנים, occidentales, Job 18:20), and perceive Him not (expressed as in Job 9:11; בּין ל elsewhere: to attend to anything, Job 14:21; Deu 32:29; Psa 73:17; here, as there, to perceive anything, so that לו is equivalent to אתו). In Job 23:9 the left (שׂמאול, Arab. shemâl, or even without the substantival termination, on which comp. Jesurun, pp. 222-227, sham, shâm) is undoubtedly an appellation of the north, and the right (ימין, Arab. jem̌̂n) an appellation of the south; both words are locatives which outwardly are undefined. And if the usual signification of עשׂה and עטף are retained, it is to be explained thus: northwards or in the north, if He should be active - I behold not; if He veil himself southwards or in the south - I see not. This explanation is also satisfactory so far as Job 23:9 is concerned, so that it is unnecessary to understand בּעשׂתו other than in Job 28:26, and with Blumenfeld to translate according to the phrase עשׂה דרכּו, Jdg 17:8 : if He makes His way northwards; or even with Umbr. to call in the assistance of the Arab. gšâ (to cover), which neither here nor Job 9:9; Job 15:27, is admissible, since even then שׂמאול בעשׂתו cannot signify: if He hath concealed himself on the left hand (in the north). Ewald's combination of עשׂה with עטה, in the assumed signification "to incline to" of the latter, is to be passed over as useless. On the other hand, much can be said in favour of Ewald's translation of Job 23:9: "if He turn to the right hand - I see Him not;" for (1) the Arab. gṭf, by virtue of the radical notion,

(Note: The Arab. verb ‛ṭf signifies trans. to turn, or lay, anything round, so that it is laid or drawn over something else and covers it; hence Arab. ‛ṭâf, a garment that is cast round one, Arab. ta‛aṭṭafa with Arab. b of a garment: to cast it or wrap it about one. Intrans. to turn aside, depart from, of deviating from a given direction, deflectere, declinare; also, to turn in a totally opposite direction, to turn one's self round and to go back. - Fl.)

which is also traceable in the Heb. עטף, signifies both trans. and intrans. to turn up, bend aside; (2) Saadia translates: "and if He turns southwards (‛atafa gunûban);" (3) Schultens correctly observes: עטף significatione operiendi commodum non efficit sensum, nam quid mirum is quem occultantem se non conspiciamus. We therefore give the preference to this Arabic rendering of יעטף. If יעטף, in the sense of obvelat se, does not call to mind the חדרי תּמן, penetralia austri, Job 9:9 (comp. Arab. chidr, velamen, adytum), neither will בעשׂתו point to the north as the limit of the divine dominion. Such conceptions of the extreme north and south are nowhere found among the Arabs as among the Arian races (vid., Isa 14:13);

(Note: In contrast to the extreme north, the abode of the gods, the habitation of life, the extreme south is among the Arians the abode of the prince of death and of demons, Jama (vid., p. 421) with his attendants, and therefore the habitation of death.)

and, moreover, the conception of the north as the abode of God cannot be shown to be biblical, either from Job 37:22; Eze 1:4, or still less from Psa 48:3. With regard to the syntax, יעטף is a hypothetical fut., as Job 20:24; Job 22:27. The use of the fut. apoc. אחז, like אט, Job 23:11, without a voluntative or aoristic signification, is poetic. Towards all quarters of the heavens he turns, i.e., with his eyes and the longing of his whole nature, if he may by any means find God. But He evades him, does not reveal Himself in any place whatever.

The כּי which now follows does not give the reason of Job's earnest search after God, but the reason of His not being found by him. He does not allow Himself to be seen anywhere; He conceals Himself from him, lest He should be compelled to acknowledge the right of the sufferer, and to withdraw His chastening hand from him.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
No - He would not use his power against me, but for me; by enabling me to plead my cause, and giving sentence according to that clemency, which he uses towards his children.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Will he plead against me - He would not exhibit his majesty and his sovereign authority to strike me dumb, or so overawe me that I could not speak in my own vindication. No; but he would put strength in me - On the contrary, he would treat me with tenderness, he would rectify my mistakes, he would show me what was in my favor, and would temper the rigid demands of justice by the mild interpretations of equity; and where law could not clear me, mercy would conduct all to the most favorable issue.

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²⁰ They are destroyed [03807] from morning [01242] to evening [06153]: they perish [06] for ever [05331] without any regarding [07760] it.

³ He took his brother [0251] by the heel [06117] in the womb [0990], and by his strength [0202] he had power [08280] with God [0430]:
⁴ Yea, he had power [07786] over the angel [04397], and prevailed [03201]: he wept [01058], and made supplication [02603] unto him: he found [04672] him in Bethel [01008], and there he spake [01696] with us;

¹⁸ By the great [07230] force [03581] of my disease is my garment [03830] changed [02664]: it bindeth me about [0247] as the collar [06310] of my coat [03801].

²¹ Withdraw [07368] thine hand [03709] far [07368] from me: and let not thy dread [0367] make me afraid [01204].

³⁴ Let him take [05493] his rod [07626] away [05493] from me, and let not his fear [0367] terrify [01204] me:

¹⁹ If I speak of strength [03581], lo, he is strong [0533]: and if of judgment [04941], who shall set [03259] me a time to plead?

⁵ I would know [03045] the words [04405] which he would answer [06030] me, and understand [0995] what he would say [0559] unto me.

²⁰ Only do [06213] not two [08147] things unto me: then will I not hide [05641] myself from thee [06440].
²¹ Withdraw [07368] thine hand [03709] far [07368] from me: and let not thy dread [0367] make me afraid [01204].

³ Surely [0199] I would speak [01696] to the Almighty [07706], and I desire [02654] to reason [03198] with God [0410].

¹¹ My foot [07272] hath held [0270] his steps [0838], his way [01870] have I kept [08104], and not declined [05186].

²⁷ Thou shalt make thy prayer [06279] unto him, and he shall hear [08085] thee, and thou shalt pay [07999] thy vows [05088].

²⁴ He shall flee [01272] from the iron [01270] weapon [05402], and the bow [07198] of steel [05154] shall strike him through [02498].

³ God [0430] is known [03045] in her palaces [0759] for a refuge [04869].

⁴ And I looked [07200], and, behold, a whirlwind [07307] [05591] came [0935] out of the north [06828], a great [01419] cloud [06051], and a fire [0784] infolding [03947] itself, and a brightness [05051] was about [05439] it, and out of the midst [08432] thereof as the colour [05869] of amber [02830], out of the midst [08432] of the fire [0784].

²² Fair weather [02091] cometh [0857] out of the north [06828]: with God [0433] is terrible [03372] majesty [01935].

¹³ For thou hast said [0559] in thine heart [03824], I will ascend [05927] into heaven [08064], I will exalt [07311] my throne [03678] above [04605] the stars [03556] of God [0410]: I will sit [03427] also upon the mount [02022] of the congregation [04150], in the sides [03411] of the north [06828]:

⁹ Which maketh [06213] Arcturus [05906], Orion [03685], and Pleiades [03598], and the chambers [02315] of the south [08486].

⁹ On the left hand [08040], where he doth work [06213], but I cannot behold [02372] him: he hideth [05848] himself on the right hand [03225], that I cannot see [07200] him:

²⁷ Because he covereth [03680] his face [06440] with his fatness [02459], and maketh [06213] collops of fat [06371] on his flanks [03689].

⁹ Which maketh [06213] Arcturus [05906], Orion [03685], and Pleiades [03598], and the chambers [02315] of the south [08486].

⁸ And the man [0376] departed [03212] out of the city [05892] from Bethlehemjudah [01035] [03063] to sojourn [01481] where he could find [04672] a place: and he came [0935] to mount [02022] Ephraim [0669] to the house [01004] of Micah [04318], as he journeyed [06213] [01870].

²⁶ When he made [06213] a decree [02706] for the rain [04306], and a way [01870] for the lightning [02385] of the thunder [06963]:

⁹ On the left hand [08040], where he doth work [06213], but I cannot behold [02372] him: he hideth [05848] himself on the right hand [03225], that I cannot see [07200] him:

¹⁷ Until I went [0935] into the sanctuary [04720] of God [0410]; then understood [0995] I their end [0319].

²⁹ O that [03863] they were wise [02449], that they understood [07919] this, that they would consider [0995] their latter end [0319]!

²¹ His sons [01121] come to honour [03513], and he knoweth [03045] it not; and they are brought low [06819], but he perceiveth [0995] it not of them.

¹¹ Lo, he goeth [05674] by me, and I see [07200] him not: he passeth on [02498] also, but I perceive [0995] him not.

²⁰ They that come after [0314] him shall be astonied [08074] at his day [03117], as they that went before [06931] were affrighted [0270] [08178].

¹⁶ Lo, their good [02898] is not in their hand [03027]: the counsel [06098] of the wicked [07563] is far [07368] from me.

²⁰ Surely he shall not feel [03045] quietness [07961] in his belly [0990], he shall not save [04422] of that which he desired [02530].

⁷ There the righteous [03477] might dispute [03198] with him; so should I be delivered [06403] for ever [05331] from my judge [08199].

¹⁴ The great [01419] day [03117] of the LORD [03068] is near [07138], it is near [07138], and hasteth [04118] greatly [03966], even the voice [06963] of the day [03117] of the LORD [03068]: the mighty man [01368] shall cry [06873] there bitterly [04751].

¹⁷ For I will take away [05493] the names [08034] of Baalim [01168] out of her mouth [06310], and they shall no more be remembered [02142] by their name [08034].

⁶ He turned [02015] the sea [03220] into dry [03004] land: they went [05674] through the flood [05104] on foot [07272]: there did we rejoice [08055] in him.

⁵ There were they in great [06343] fear [06342]: for God [0430] is in the generation [01755] of the righteous [06662].

¹² There they cry [06817], but none giveth answer [06030], because [06440] of the pride [01347] of evil men [07451].

⁷ There the righteous [03477] might dispute [03198] with him; so should I be delivered [06403] for ever [05331] from my judge [08199].

²¹ Withdraw [07368] thine hand [03709] far [07368] from me: and let not thy dread [0367] make me afraid [01204].

³⁴ Let him take [05493] his rod [07626] away [05493] from me, and let not his fear [0367] terrify [01204] me:

⁶ Will he plead [07378] against [05978] me with his great [07230] power [03581]? No; but he would put [07760] strength in me.

²⁰ And as for thine asses [0860] that were lost [06] three [07969] days [03117] ago [03117], set [07760] not thy mind [03820] on them; for they are found [04672]. And on whom is all the desire [02532] of Israel [03478]? Is it not on thee, and on all thy father's [01] house [01004]?

³ And the LORD [03068] said [0559] unto Satan [07854], Hast thou [07760] considered [03820] my servant [05650] Job [0347], that there is none like him in the earth [0776], a perfect [08535] and an upright [03477] man [0376], one that feareth [03373] God [0430], and escheweth [05493] evil [07451]? and still he holdeth fast [02388] his integrity [08538], although thou movedst [05496] me against him, to destroy [01104] him without cause [02600].

⁸ And the LORD [03068] said [0559] unto Satan [07854], Hast thou considered [07760] [03820] my servant [05650] Job [0347], that there is none like him in the earth [0776], a perfect [08535] and an upright [03477] man [0376], one that feareth [03373] God [0430], and escheweth [05493] evil [07451]?

³⁰ And it was so [01961], that all that saw [07200] it said [0559], There was no such deed [02063] done nor seen [07200] from the day [03117] that the children [01121] of Israel [03478] came up [05927] out of the land [0776] of Egypt [04714] unto this day [03117]: consider [07760] of it, take advice [05779], and speak [01696] your minds.

¹⁵ Dost thou know [03045] when God [0433] disposed [07760] them, and caused the light [0216] of his cloud [06051] to shine [03313]?

²³ For he will not lay [07760] upon man [0376] more than right; that he should enter [01980] into judgment [04941] with God [0410].

¹⁵ Though [02005] he slay [06991] me, yet will I trust [03176] in him: but I will maintain [03198] mine own ways [01870] before [06440] him.

¹⁶ Be not thou afraid [03372] when one [0376] is made rich [06238], when the glory [03519] of his house [01004] is increased [07235];

⁶ Will he plead [07378] against [05978] me with his great [07230] power [03581]? No; but he would put [07760] strength in me.

¹⁸ By the great [07230] force [03581] of my disease is my garment [03830] changed [02664]: it bindeth me about [0247] as the collar [06310] of my coat [03801].

⁶ Will he plead [07378] against [05978] me with his great [07230] power [03581]? No; but he would put [07760] strength in me.