Job 33:9 — Word Study
WLCזַ֥ךְ אֲנִ֗י בְּֽלִ֫י פָ֥שַׁע חַ֥ף אָנֹכִ֑י וְלֹ֖א עָוֹ֣ן לִֽי׃
BSAIʼănîy am purezak [morally, innocent, having a clear conscience] withoutbᵉlîy [free from] transgressionpeshaʻ [rebellion, sin] Iʼânôkîy am cleanchaph△ [spiritually, innocent, with a clean heart] with nolôʼ [characterized by, absence of] iniquityʻâvôn [moral evil, sin]
| Greek | English | Parsing |
|---|---|---|
| זַ֥ךְ | [am] pure | Adj |
| אֲנִ֗י | I | Pronoun |
| בְּֽלִ֫י | not | Noun common, masculine singular construct |
| פָ֥שַׁע | transgression | Noun common, masculine singular absolute |
| חַ֥ף | [am] innocent | Adj |
| אָנֹכִ֑י | I | Pronoun |
| וְלֹ֖א | and not | Conjunction, particle |
| עָוֹ֣ן | iniquity | Noun common, masculine singular absolute |
| לִֽי׃ | [belongs] to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | ‘I am pure, without transgression; I am clean, with no iniquity in me. |
| KJV | I am clean without transgression, I am innocent; neither is there iniquity in me. |
| ASV | I am clean, without transgression; I am innocent, neither is there iniquity in me: |
| YLT | 'Pure [am] I, without transgression, Innocent [am] I, and I have no iniquity. |
| WEB | ‘I am clean, without disobedience. I am innocent, neither is there iniquity in me. |
| BBE | I am clean, without sin; I am washed, and there is no evil in me: |
Where they part company is עָוֹן — see How Translations Differ.
The sentence is structured around Job's self-assertion of purity, with a clear emphasis on his moral state.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 33:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Defensegenerated
Job 33:9 presents Job's assertion of his purity and innocence in the face of his suffering. He expresses his belief that he has not sinned against God, emphasizing his moral standing. This declaration is part of a larger dialogue where Job seeks to understand his plight and defend himself against the accusations of his friends, who believe his suffering is a result of sin. His claim of purity is significant in the context of his overall argument about the nature of suffering and divine justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:17 | For He would crush me with a tempest and multiply my wounds without cause. |
| 2 | Job 10:7 | though You know that I am not guilty, and there is no deliverance from Your hand? |
| 3 | Job 11:4 | You have said, ‘My doctrine is sound, and I am pure in Your sight.’ |
| 4 | Job 16:17 | yet my hands are free of violence and my prayer is pure. |
| 5 | Job 23:11–12 | My feet have followed in His tracks; I have kept His way without turning aside. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — זַךְ, zakhgenerated
The word זַךְ (zakh) is an adjective meaning pure or clean, indicating moral purity and clarity. It is derived from a root associated with cleanliness, covering both literal and metaphorical uses. In this verse, Job uses it to assert his innocence and moral integrity.
This word appears frequently in the Old Testament, often in contexts that emphasize the importance of being morally upright. Job's use of זַךְ underscores his belief that he is free from wrongdoing, which is a central theme in his discourse.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is governed by the finite verb זַךְ, [am] pure, with additional clauses and phrases that describe Job's state. The structure emphasizes Job's self-assertion of moral purity.
The sentence includes two main predicates, זַךְ and חַף, both asserting Job's innocence. The word order places emphasis on Job's self-identification as pure and innocent, highlighting his defense against accusations.
Septuagint Backgroundgenerated
The Septuagint translates זַךְ as καθαρός (katharos), which means clean or pure, aligning with Job's assertion of moral integrity. This choice reflects a similar emphasis on purity in both Hebrew and Greek contexts.
The translation of עָוֹן as ἁμαρτών (hamartōn) indicates a focus on sin, which encompasses the broader implications of moral failure, resonating with the themes of guilt and accountability present in Job's discourse.
In plain words — the whole versegenerated
Job 33:9 states that Job claims he is pure and innocent, asserting that he has no transgression or iniquity in him. This declaration is part of Job's defense against accusations of wrongdoing, emphasizing his moral integrity.
Frequently Asked Questionsgenerated
Job is asserting that he is morally clean and free from sin, emphasizing his innocence in the face of suffering.
Job is responding to accusations from his friends who believe his suffering is a result of sin, and he wants to clarify his moral standing.
Claiming to be free from iniquity highlights Job's belief in his integrity and challenges the notion that suffering is always a punishment for wrongdoing.
This verse encapsulates Job's struggle to understand his suffering while maintaining his innocence, a central theme throughout the Book of Job.
Reflection Questionsgenerated
- What does it mean to be morally pure in today's context?
- How can I maintain a clear conscience when facing challenges?
- In what ways do I defend my integrity against criticism?
- How does understanding Job's innocence help me in my own struggles?
The early church on this verse — how the Fathers read it
Gregory the Dialogist references this verse in his commentary, arguing Job's claim of purity and innocence in his suffering.
I am clean, and without spot of sin, and there is no iniquity in me, because He hath found complaints in me, therefore He hath counted me as His enemy, He hath placed my feet in the stocks, He hath guarded all my ways.Early Church Fathers on Job 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 33:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI am clean without transgression,.... This with what follows is supposed to be gathered from Job 10:6; for this is nowhere said by Job in express words; though I rather think, since Elihu so
Read John Gill on Job 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI am clean without transgression, I am innocent; neither is there iniquity in me. Clean - spotless.
Read Robert Jamieson on Job 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNot simply and absolutely none, for he oft confesseth himself to be a sinner, as ,2, &c.; ; but no such transgression or iniquity as might give God just occasion to punish him so severely, as is implied in the next verse, where he blameth God for finding occasions against him, implying that he had given him none by his sins. And thus far Elihu’ s charge was just and true, and herein it differs from the charge of Job’ s three friends, who oft accuse him, and that in words much like these, for asserting his own righteousness and innocency; although they did it because they thought him a secret sinner and a hypocrite, whereas Elihu doth it upon other grounds, even because Job’ s justification…
Read Matthew Poole on Job 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 33:9 I am clean without transgression, I [am] innocent; neither [is there] iniquity in me.Ver. 9. I am clean without transgression] Clear as the picked glass, without defection. I am innocent] Heb. Neat and compt, not a hair out of order; as it was objected to Pompey the Great, Nitidus ego, äô a Syriaca voce çôô pectere. Neither is there iniquity in me] Nothing crooked or dishonest. But had Elihu ever heard Job saying thus? Or did not he rather misinterpret his words? Some proud monk hath been heard to say, Non habeo, Domino, quod mihi ignoscas, I have not done anything, Lord, that needeth thy pardon. The reporter of Bellarmine’ s life and death telleth us, that when the priest came to…
Read John Trapp on Job 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) I am clean without transgression.—Job has nowhere used this language; but many of his statements were capable of being so perverted and misrepresented (Job 9:20-21; Job 16:17; Job 23:10-12; Job 27:5-6). This shows that Elihu even was incapable of entering fully into Job’s position. He did not understand that a man could alone be righteous in proportion as he trusted God, but that, trusting God, he was righteous with His righteousness. This was the truth that Job dimly perceived and was faintly, though surely, striving after; and to his friends it was unintelligible, and not wholly apprehended by Elihu.
Read Charles John Ellicott on Job 33 →CambridgeThe Cambridge Bible for Schools and Colleges9. For the expressions cited in this verse comp. ch. Job 9:21, Job 10:7, Job 16:17, Job 23:10, Job 27:5.
Read Cambridge on Job 33 →Albert Barnes1798–1870Barnes' Notes on the BibleI am clean - I am pure and holy. Without transgression - Job had not used these very expressions, nor had he intended to maintain that he was absolutely free from sin; see Job 9:20.
Read Albert Barnes on Job 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9, 10. He gives not the exact language, but the substance of Job’s expressions, in Job 9:21; Job 10:7; Job 11:4; Job 13:24; Job 16:17; Job 19:11; Job 23:10; Job 27:5.
Read Daniel Denison Whedon on Job 33 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
‘I am pure, without transgression; I am clean, with no iniquity in me.
‘I am clean, without disobedience. I am innocent, neither is there iniquity in me.
‘I am pure, without transgression; I am clean, with no iniquity in me.
‘I am pure, without transgression; I am clean and have no iniquity.
Tyndale line
I am clean without transgression, I am innocent; neither is there iniquity in me.
I am clean, without transgression; I am innocent, neither is there iniquity in me:
I am clean, without transgression; I am innocent, neither is there iniquity in me:
I am clean without transgression, I am innocent; neither is there iniquity in me.
I am cleane, without sinne: I am innocent, and there is none iniquitie in me.
Strictly literal
I am clean without transgression; I am pure, and there is no iniquity in me;
'Pure [am] I, without transgression, Innocent [am] I, and I have no iniquity.
I [am] pure, without transgression, || I [am] innocent, and I have no iniquity.
“I am pure without transgression, I am quite clean; and there is no iniquity in me:
'I am clean and without transgression; I am innocent, and there is no sin in me.
From the Latin
I am clean, and without sin: I am unspotted, and there is no iniquity in me.
Simplified
You say, ‘I'm clean, I've done nothing wrong; I'm pure, I have not sinned.
I am clean, without sin; I am washed, and there is no evil in me:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the essential wording of Job 33:9, with six of the nine words matched. The Septuagint's word order and articles differ, but the core message remains consistent.
זַ֥ךְ אֲנִ֗י בְּֽלִ֫י פָ֥שַׁע חַ֥ף אָנֹכִ֑י וְלֹ֖א עָוֹ֣ן לִֽי׃
6 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 33:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
זַךְ (zak) means pure or clean, indicating something that is unmixed and free from foreign substances. It can also refer to a figurative sense of righteousness. The word is built from the root associated with clarity and cleanliness, covering both literal and metaphorical uses.
זַךְ adj. pure, clean
lit., pure, i.e. unmixed, free from foreign substances
fig., pure, clean, righteous
base
H2134 זַךְ pure, clean . lit., pure, i.e. unmixed, free from foreign substances
. fig., pure, clean, righteous
2134 zak zak
from 2141; clear:--clean, pure.
see HEBREW for 02141
זַךְ (zakh) — pure.
1) clean, pure
1a) pure
1b) pure, clean, righteous (fig.)
2) the pure one (subst)
Adj — AdjHAamsa
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
בְּלִי (bli) refers to a state of wearing out or destruction, and serves as an adverb of negation meaning 'without' or 'not.' It is derived from the root meaning failure and can indicate absence or lack in various contexts.
בְּלִי subst. wearing out, hence
fig. destruction
defect, failure, hence adv. of negation
base
H1097 בְּלִי subst. wearing out, hence . fig. destruction
. defect, failure, hence adv. of negation
1097 bliy bel-ee'
from 1086; properly, failure, i.e. nothing or destruction;
usually (with preposition) without, not yet, because not, as
long as, etc.:--corruption, ig(norantly), for lack of, where
no...is, so that no, none, not, un(awares), without.
see HEBREW for 01086
בְּלִי (be.li) — without.
subst
1) wearing out
adv of negation
2) without, no, not
Part — Noun common · masculine singular constructHNcmsc
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
N-ms — Noun common · masculine singular absoluteHNcmsa
trans-gresh'-un: From "transgress," to pass over or beyond; to overpass, as any rule prescribed as the limit of duty; to break or violate, as a law, civil or moral; the act of transgressing; the violation of a law or known principle of rectitude; breach of command; offense; crime; sin. In the Old Testament pesha`, occurs 80 times, rendered in all versions by "transgression." Its meaning is "rebellion"; see REBELLION. The word "rebellion" differs from this word in that it may be in the heart, though no opportunity should be granted for its manifestation: "An evil man seeketh only rebellion" (Pr 17:11). Here the wise man contemplates an evil heart, looking for an excuse or opportunity to rebel.
The New Testament uses parabasis, "trespass": "The law .... was added because of transgressions" (
חַף (chaph) is an adjective meaning clean, innocent, or pure. It is derived from a root that conveys the idea of being covered from soil, suggesting moral cleanliness. The term appears only in Job 33:9 according to the entries.
חַף adj. clean—only Jb 33:9
ref
H2643 חַף
2643 chaph khaf
from 2653 (in the moral sense of covered from soil);
pure:--innocent.
see HEBREW for 02653
חַף (chaph) — clean.
innocent, pure, clean
Adj — AdjHAamsa
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cs — Noun common · masculine singular absoluteHNcmsa
in-ik'-wi-ti (`awon; anomia): In the Old Testament of the 11 words translated "iniquity," by far the most common and important is `awon (about 215 times). Etymologically, it is customary to explain it as meaning literally "crookedness," "perverseness," i.e. evil regarded as that which is not straight or upright, moral distortion (from `iwwah, "to bend," "make crooked," "pervert"). Driver, however (following Lagarde), maintains that two roots, distinct in Arabic, have been confused in Hebrew, one equals "to bend," "pervert" (as above), and the other equals "to err," "go astray"; that `awon is derived from the latter, and consequently expresses the idea of error, deviation from the right path, rather than that of perversion (Driver, Notes on Sam, 135 note) Whichever etymology is adopted, in actual usage it has three meanings which almost imperceptibly pass into each other:
(1) iniquity,
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs