In Job 11:20, Zophar says the wicked's hope fails — directly answering the rhetorical question in 27:8 about the godless' hope.

In Job 13:16, Job contrasts himself with the godless who cannot approach God — reinforcing the hopelessness of the godless in 27:8.

In Job 15:34, Eliphaz says the godless will be barren and consumed — echoing the hopeless end of the godless in 27:8.

In Job 20:5, Zophar states the godless' joy is momentary — aligning with the hopelessness of the godless in 27:8.

In Job 31:3, Job asks if ruin is not for the wicked — a parallel rhetorical question about the fate of the godless in 27:8.

In Job 8:13, the same phrase 'hope of the godless' perishes, directly reinforcing the futility of their hope.

Job 5:3 describes the fool taking root but suddenly cursed — a similar pattern of apparent gain followed by divine judgment.

In Job 14:19, God destroys the hope of all people, broadening the theme from godless to universal human hope.

James 5:1-3 calls the rich to weep because their hoarded wealth will testify against them — like the godless whose gain turns to judgment.

Luke 12:21 warns against laying up treasure for self without being rich toward God — the same contrast between worldly gain and spiritual loss.

Luke 12:20 tells the rich fool that his soul is required that night — a direct narrative illustration of the godless gaining but God taking his life.

Luke 9:25 parallels Mark 8:36, asking about gaining the world but losing oneself — same theme as the godless who gain but lose their life.

Mark 8:37 asks what a man can give in return for his soul — reinforcing the futility of worldly gain when life is taken, as in Job 27:8.

Mark 8:36 asks what profit there is in gaining the whole world but forfeiting one's soul — directly echoing Job's question about the godless gaining yet losing life.

In Matthew 16:26, Jesus asks what profit in gaining the world but losing one's soul — a parallel to the futility of the godless' hope in Job 27:8.

In Isaiah 33:15, the righteous are described as those who can dwell with God — contrasting with the hopeless godless in Job 27:8.

In Isaiah 33:14, the godless are terrified of God's consuming fire — echoing the hopelessness of the godless in Job 27:8.

Ezekiel 20:31 has God refusing to be consulted by idolaters—parallel to Job's point that the godless have no hope when God cuts them off.

Isaiah 1:15 shows God hiding his eyes from the wicked's prayers—same theme of God rejecting the godless when they seek him.

In Psalm 73:17, the psalmist discerns the end of the wicked—same revelation that the godless have no lasting hope.

John 9:31 states God does not listen to sinners—directly reinforces Job's claim that the godless have no hope when God takes their life.

Romans 5:5 says hope for believers does not shame—contrasts sharply with the godless' hopelessness in Job 27:8.

In Ecclesiastes 9:4, the living have hope—contrasts with the godless whose hope is taken at death, but both address hope.

Hosea 5:15 describes God withdrawing until repentance—similar divine rejection, but with a future hope absent in Job 27:8.

Matthew 23:14 condemns hypocrites who devour widows' houses and face greater judgment — similar to the godless whose hope is lost when God takes their life.

Romans 12:12 calls believers to rejoice in hope—contrasting the godless who have no hope when God takes their life.

1 Timothy 6:9 warns that desire to be rich leads to ruin and destruction — similar to the godless who gain but face God's judgment.

1 Timothy 6:10 says love of money causes wandering from faith and many pangs — echoes the godless losing hope and life.

In Psalm 66:18, cherished iniquity blocks God's hearing—parallels the godless whose sin prevents any hope from God.