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Read the Bible
Easy-to-Read Version
Job 9:20
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- CharlesEncyclopedias:
- InternationalParallel Translations
Even if I were in the right, my own mouth would condemn me;if I were blameless, my mouth would declare me guilty.
Though I am righteous, my own mouth shall condemn me. Though I am blameless, it shall prove me perverse.
If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.
Though I am in the right, my own mouth would condemn me; though I am blameless, he would prove me perverse.
Even if I were right, my own mouth would say I was wrong; if I were innocent, my mouth would say I was guilty.
Although I am innocent, my mouth would condemn me; although I am blameless, it would declare me perverse.
"Though I am innocent and in the right, my own mouth would pronounce me guilty; Though I am blameless, He would denounce me as guilty.
"Though I am righteous, my mouth will condemn me; Though I am guiltless, He will declare me guilty.
Though I am righteous, my own mouth shall condemn me. Though I am blameless, it shall prove me perverse.
If I woulde iustifie my selfe, mine owne mouth shall condemne mee: if I would be perfite, he shall iudge me wicked.
Though I am righteous, my mouth will condemn me;Though I am blameless, He will declare me perverse.
Even if I were righteous, my mouth would condemn me; if I were blameless, it would declare me guilty.
Even if I were innocent, God would prove me wrong.
Even if I'm right, my own mouth will condemn me; if I'm innocent, it would pronounce me guilty.
If I justified myself, mine own mouth would condemn me; were I perfect, he would prove me perverse.
If I justify myself, my own mouth shall condemn me; though I say I am pure, he shall also prove me perverse.
I am innocent and faithful, but my words sound guilty, and everything I say seems to condemn me.
Even though I am righteous, my mouth will condemn me; even though I am blameless, yet it would pronounce me guilty.
If I justify myself, my mouth will condemn me; though I am perfect, He shall declare me perverse;
yf I will iustifie my self, myne owne mouth shall codemne me: yf I will put forth my self for a perfecte man, he shal proue me a wicked doer:
Though I be righteous, mine own mouth shall condemn me: Though I be perfect, it shall prove me perverse.
Though I was in the right, he would say that I was in the wrong; I have done no evil; but he says that I am a sinner.
Though I be righteous, mine own mouth shall condemn me; though I be innocent, He shall prove me perverse.
If I iustifie my selfe, mine owne mouth shall condemne me: If I say, I am perfect, it shall also prooue me peruerse.
If I will iustifie my selfe, myne owne mouth shall condempne me: if I will [put foorth my selfe for] a perfect man, he shall proue me a wicked doer.
For though I should seem righteous, my mouth will be profane: and though I should seem blameless, I shall be proved perverse.
Though I be righteous, mine own mouth shall condemn me: though I be perfect, it shall prove me perverse.
If Y wole make me iust, my mouth schal dampne me; if Y schal schewe me innocent, he schal preue me a schrewe.
Though I be righteous, my own mouth shall condemn me: Though I be perfect, it shall prove me perverse.
If I justify myself, my own mouth will condemn me: [if I say], I [am] perfect, that also will prove me perverse.
Though I were righteous, my own mouth would condemn me; Though I were blameless, it would prove me perverse.
Though I am innocent, my own mouth would pronounce me guilty. Though I am blameless, it would prove me wicked.
Even if I were right, my mouth would say that I am guilty. Even if I were without blame, He would say I am guilty.
Though I am innocent, my own mouth would condemn me; though I am blameless, he would prove me perverse.
If I should justify myself, mine own mouth, would condemn me, - I blameless? then had it shewn me perverse.
If I would justify myself, my own mouth shall condemn me: if I would shew myself innocent, he shall prove me wicked.
Though I am innocent, my own mouth would condemn me; though I am blameless, he would prove me perverse.
If I be righteous, Mine mouth doth declare me wicked, Perfect I am! -- it declareth me perverse.
"Though I am righteous, my mouth will condemn me; Though I am guiltless, He will declare me guilty.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
justify: Job 9:2, Job 4:17, Job 32:1, Job 32:2, Psalms 130:3, Psalms 143:2, Luke 10:29, Luke 16:15
mine: Job 15:5, Job 15:6, Job 34:35, Job 35:16, Proverbs 10:19, Isaiah 6:5, Matthew 12:36, Matthew 12:37, James 3:2
I am perfect: Job 1:1, Philippians 3:12-15
it shall: Job 33:8-13, Proverbs 17:20, 1 Timothy 6:5
Reciprocal: Job 2:3 - Hast thou Job 9:3 - he will contend Job 9:28 - I know Job 9:31 - shalt Job 10:15 - righteous Job 13:18 - I know Job 14:3 - bringest Luke 18:14 - justified Acts 13:39 - from which 1 Corinthians 4:4 - yet Titus 3:5 - by works
Cross-References
So the Lord God forced the man out of the Garden of Eden to work the ground he was made from.
Eve gave birth again to Cain's brother Abel. Abel became a shepherd, and Cain became a farmer.
Lamech named his son Noah. Lamech said, "We work very hard as farmers because God cursed the ground. But Noah will bring us rest."
Noah's sons came out of the boat with him. Their names were Shem, Ham, and Japheth. (Ham was the father of Canaan.)
These three men were Noah's sons. And all the people on earth came from these three sons.
Later, Noah woke up. (He was sleeping because of the wine.) When he learned what his youngest son Ham had done to him,
Noah also said, "May the Lord , the God of Shem, be praised! May Canaan be Shem's slave.
Is there any man here who has planted a vineyard but has not yet gathered any of the grapes? That man should go back home. If that man dies in the battle, someone else will enjoy the fruit from his field.
"You will be engaged to a woman, but another man will have sexual relations with her. You will build a house, but you will not live in it. You will plant a vineyard, but you will not gather anything from it.
The words of good people are like a spring of fresh water, but the words of the wicked only hide their violent plans.
Gill's Notes on the Bible
If I justify myself,.... Seek for justification by his own righteousness, trust in himself that he was righteous, say that he was so, and pronounce himself a righteous man, what would it signify?
mine own mouth shall condemn me; the words of it being sinful, vain, idle, and frothy; and if a man is to be justified, and condemned by his words, he may be sure of the latter: indeed, "if any man offend not in word, the same is a perfect man", James 3:2; but let a man be as careful as he can, and keep ever such a guard upon his lips, such is the imperfection of human nature, that, though a Moses, he will speak unadvisedly with his lips, at one time or another, and in many things will offend; which would be his condemnation, if there was no other way to secure from it; nay, for a sinful man to justify himself, or to say that he is a righteous man by his own righteousness, and insist upon this before God, if he is tried upon it he must be condemned; yea, saying he is so is a falsehood, abominable to God, and enough to condemn him; and besides, a man that knows himself, as Job did, must be conscious of much sin within him, however externally righteous he may be before men; so that, should he say he was righteous, his conscience would speak, or cause his mouth to speak and contradict and condemn him:
[if I say], I [am] perfect; not in an evangelical sense, as he was; but in a legal sense, so as to be free from sin, which no man that is perfect in a Gospel sense is; as Noah, Jacob, David, and others, who were so, yet not without sin; if therefore a man should assert this, he would not say that which was right, but what was perverse, as might be proved:
it shall also prove me perverse; to be a wicked man; either he, God, shall prove, or it, his mouth, as in the preceding clause; for to say this is to tell a lie, which to do is perverseness, see 1 John 1:8.
Barnes' Notes on the Bible
If I justify myself, mine own mouth shall condemn me - That is, referring still to the form of a judicial trial, if I should undertake to manage my own cause, I should lay myself open to condemnation even in my argument on the subject, and should show that I was far from the perfection which I had undertaken to maintain. By passionate expressions; by the language of complaint and murmuring; by a want of suitable reverence; by showing my ignorance of the principles of the divine government; by arguments unsound and based on false positions; or by contradictions and self-refutations, I should show that my position was untenable, and that God was right in charging me with guilt. In some or in all of these ways Job felt, probably, that in an argument before God he would be self-condemned, and that even an attempt to justify himself, or to prove that he was innocent, would prove that he was guilty. And is it not always so? Did a man ever yet undertake to repel the charges of guilt brought against him by his Maker, and to prove that he was innocent, in which he did not himself show the truth of what he was denying? Did not his false views of God and of his law; his passion, complaining, and irreverence; his unwillingness to admit the force of the palpable considerations urged to prove that he was guilty, demonstrate that he was at heart a sinner, and that he was insubmissive and rebellious? The very attempt to enter into such an argument against God, shows that the heart is not right; and the manner in which such an argument is commonly conducted demonstrates that he who does it is sinful.
If I say, I am perfect - Should I attempt to maintain such an argument, the very attempt would prove that my heart is perverse and evil. It would do this because God had adjudged the contrary, and because such an effort would show an insubmissive and a proud heart. This passage shows that Job did not regard himself as a man absolutely free from sin. He was indeed said Job 1:1 to be “perfect and upright;” but this verse proves that that testimony in regard to him was not inconsistent with his consciousness of guilt. See the notes at that verse. And is not the claim to absolute perfection in this world always a proof that the heart is perverse? Does not the very setting up of such a claim in fact indicate a pride of heart, a self-satisfaction, and an ignorance of the true state of the soul, which is full demonstration that the heart is far from being perfect? God adjudges man to be exceedingly sinful; and if I do not mistake the meaning of the Scriptures, this is his testimony of every human heart - totally until renewed - partially ever onward until death. If this be the account in the Scriptures, then the claim to absolute perfection is prima facie, if not full proof, that the heart is in some way perverse. It has come to a different conclusion from that of God. It sets up an argument against him - and there can be no more certain proof of a lack of perfection than such an attempt. There is in this verse an energy in the original which is very feebly conveyed by our translation. It is the language of strong and decided indignation at the very idea of asserting that he was perfect. תם אני tâm 'ănı̂y - “perfect I!” or, “I perfect! The thought is absurd! It can only prove that I am perverse to attempt to set up any such claim!” Stuhlman renders this,
“However good I may be, I must condemn myself;
However free from guilt, I must call myself evil:”
And explains it as meaning, “God can through the punishments which he inflicts constrain me to confess, against the clear consciousness of my innocence, that I am guilty.”
Clarke's Notes on the Bible
Verse Job 9:20. If I justify myself — God must have some reason for his conduct towards me; I therefore do not pretend to justify myself; the attempt to do it would be an insult to his majesty and justice. Though I am conscious of none of the crimes of which you accuse me; and know not why he contends with me; yet he must have some reason, and that reason he does not choose to explain.
