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JOB · Trinity Bible Version

Job 9

The full text of Job 9 in the Trinity Bible Version — clear modern English, translated from the original Hebrew. Free to read.


All of Job KJV

1 Then Job answered and said:

2 Truly I know that this is so:
but how can a mortal be righteous before God?

3 If one wished to contend with him,
he could not answer him one time in a thousand.

4 He is wise in heart and mighty in strength —
who has hardened himself against him and come through unscathed?

5 He who moves mountains, and they do not know it,
who overturns them in his anger;

6 who shakes the earth from its place,
and its pillars tremble;

7 who commands the sun and it does not rise,
and seals up the stars;

8 who alone stretches out the heavens
and treads on the heights of the sea;

9 who made the Bear and Orion,
the Pleiades and the chambers of the south;

10 who does great things beyond searching out,
and wonders beyond number.

11 Look — he passes by me, and I do not see him;
he moves on, and I do not perceive him.

12 If he snatches away, who can turn him back?
Who will say to him, 'What are you doing?'

13 God does not turn back his anger;
beneath him the helpers of Rahab bow down.

14 How then can I answer him,
choosing my words against him?

15 Though I were righteous, I could not answer him;
I would have to plead for mercy with my judge.

16 If I summoned him and he answered me,
I do not believe he would listen to my voice.

17 For he crushes me with a tempest
and multiplies my wounds without cause.

18 He does not let me catch my breath,
but fills me with bitterness.

19 If it is a matter of strength — he is mighty indeed!
If it is a matter of justice — who can summon him?

20 Though I am righteous, my own mouth would condemn me;
though I am blameless, it would prove me crooked.

21 I am blameless — I do not know myself;
I despise my life.

22 It is all the same — therefore I say:
he destroys the blameless and the wicked alike.

23 When a scourge brings sudden death,
he mocks the despair of the innocent.

24 The earth is given into the hand of the wicked;
he covers the faces of its judges.
If it is not he, then who is it?

25 My days are swifter than a runner;
they flee away, they see no good.

26 They sweep by like boats of reed,
like an eagle that swoops on its prey.

27 If I say, 'I will forget my complaint,
I will put off my sad face and be cheerful,'

28 I dread all my sufferings,
for I know you will not hold me innocent.

29 I will be found guilty —
why then should I labor in vain?

30 If I wash myself with snow
and cleanse my hands with lye,

31 yet you would plunge me into a pit,
and my own clothes would abhor me.

32 For he is not a man like me that I might answer him,
that we might come together in court.

33 There is no arbiter between us
who might lay his hand on us both.

34 Let him take his rod away from me,
and let not his terror frighten me.

35 Then I would speak and not fear him —
but it is not so with me.

Translation notes (35)
  1. Job 9:2a The Hebrew phrase 'yitsdaq enosh im-El' means 'how can a person be in the right with God,' using legal language.
  2. Job 9:3a The Hebrew word 'riv' means to contend or to bring a legal case, functioning as a courtroom metaphor.
  3. Job 9:4a The verb hiqshah (הִקְשָׁה), 'to harden' or 'stiffen', pictures stubborn defiance, the same root used of Pharaoh hardening his neck against God. Hebrew chakham levav, literally 'wise of heart', locates wisdom in the seat of will and understanding, so the question asks who has ever stiffened himself against such a being and remained whole.
  4. Job 9:5a The verb he'etiq, 'to remove' or 'displace', depicts God shifting mountains, the ancient world's emblems of permanence. The clause velo yada'u, literally 'and they do not know', personifies the mountains as taken unawares, the overthrow so sudden that these seemingly immovable masses are gone before they perceive it.
  5. Job 9:6a The Hebrew word 'ammudeiha' means 'its pillars'; ancient cosmology envisioned the earth as being supported on pillars.
  6. Job 9:7a The Hebrew word 'ḥotam' means 'seals'; this suggests that God can shut away the stars as if sealing a document.
  7. Job 9:8a The Hebrew phrase 'bamotei yam' means 'the heights/backs of the sea,' referring to God trampling the chaotic waters.
  8. Job 9:9a The Hebrew words 'Ash, Kesil, Kimah' refer to constellations whose identifications are traditional but uncertain; 'Ash' may be Ursa Major, 'Kesil' may be Orion, and 'Kimah' may be the Pleiades.
  9. Job 9:9b The Hebrew phrase 'ḥadrei teman' means 'the chambers/rooms of the south,' possibly referring to southern constellations that are invisible from Israel.
  10. Job 9:10a Echoing Job 5:9, this verse replaces a simple "and there is no" with the preposition ad-'ein, 'beyond', paired with cheqer, 'searching out', and mispar, 'number'. The Hebrew nifla'ot, 'wonders', and gedolot, 'great things', are conventional terms for divine acts; the Septuagint similarly has "unsearchable" and "innumerable".
  11. Job 9:11a The verb 'avar, 'to pass by', is the language of theophany: the LORD passes by Moses at Sinai (Exodus 33:22) and Elijah at Horeb (1 Kings 19:11). Job inverts the motif — God passes by, yet grants no vision. The parallel verb chalaf, 'to move on', also describes the spirit that glided past Eliphaz in Job 4:15.
  12. Job 9:12a The Hebrew word 'yaḥtop' means 'snatches' or 'seizes,' like a raptor taking its prey.
  13. Job 9:13a The Hebrew phrase 'ozrei Rahav' means 'helpers/allies of Rahab'; Rahab is identified as the chaos monster that God defeated at creation.
  14. Job 9:14a The Hebrew uses legal language: ʿanah, 'answer,' denotes a formal reply in court, and bachar devarai, 'choose my words,' suggests preparing a plea. The preposition ʿimmô, 'with him,' in such contexts marks opposition, justifying the adversarial sense conveyed by 'against him'.
  15. Job 9:15a The Hebrew phrase 'limshopti etḥannan' means 'I must beg grace from the one judging me,' indicating that the judge is also the opponent.
  16. Job 9:16a Hebrew im with a perfect (im qarati) is concessive, 'even if.' The roots anah, 'answer', and azan, 'give ear', contrast a reply with attentive hearing; thus aman, 'believe', marks distrust that true attention would be paid to his qol, 'voice' (i.e., his plea).
  17. Job 9:17a The Hebrew word 'ḥinnam' means 'without cause' or 'for nothing'; it is the same word used by the Satan in Job 1:9 and by God in Job 2:3.
  18. Job 9:18a The Hebrew idiom hashiv ruchi, literally 'to let my breath return' (from ruach, 'breath' or 'spirit'), pictures a pause long enough to inhale; Job is denied even that momentary respite. The verb 'fills' governs mamrorim, 'bitter things', a plural of intensity suggesting bitterness heaped upon bitterness.
  19. Job 9:19a The Hebrew phrase 'mi yo'ideni' means 'who will set me a time/appointment,' which is a legal term for setting a court date.
  20. Job 9:20a The Hebrew phrase 'tam ani' means 'I am blameless'; the word 'tam' echoes its use in Job 1:1.
  21. Job 9:21a The Hebrew phrase 'tam ani lo eda nafshi' is profoundly ambiguous; it can mean either 'I am blameless, I don't know/care about myself' or 'I am blameless — I no longer know myself'.
  22. Job 9:22a Hebrew aḥat hi, 'it is one' (אחת היא), is an idiom for 'it is all the same.' The verb is third-person without a named subject; the context implies God. Tam, 'blameless' (תם), and rasha, 'wicked' (רשע), are moral terms treated as polar opposites elsewhere in the book.
  23. Job 9:23a The Hebrew word 'yillag' means 'he mocks/laughs at,' which is a shocking attribution of cruelty to God.
  24. Job 9:24a The Hebrew phrase 'penei-shofteiha yekhasseh' means 'he covers the faces of judges,' implying that he blindfolds them so that justice cannot be done.
  25. Job 9:25a Hebrew rats (רָץ), 'runner', denotes a professional courier, the swiftest form of overland travel known in the ancient Near East; such royal messengers appear in Esther 3:13 and 2 Samuel 18. Job compares his days to the fastest thing on land, then in the next verse to the fastest things on water and in the air.
  26. Job 9:26a The Hebrew phrase 'oniyyot eveh' refers to boats made of papyrus or reed, which were swift Nile skiffs.
  27. Job 9:26b The Hebrew word 'nesher' refers to an eagle or vulture, a bird of prey known for diving at speed.
  28. Job 9:28a 'atsavay, 'pains/sorrows', underlies 'all my sufferings'. 'Hold me innocent' translates tenaqqeni from naqah, 'acquit, leave unpunished', a forensic term.
  29. Job 9:29a The Hebrew word 'ersha' means "I am guilty" or "I am wicked," implying that the verdict is already predetermined.
  30. Job 9:30a The Hebrew word 'bor' refers to lye or potash, which is a strong cleaning agent.
  31. Job 9:31a The Hebrew word 'bashshaḥat' means "in the pit" or "in the ditch," referring to a place of filth and corruption.
  32. Job 9:32a The phrase reflects Hebrew legal idiom: navo yachdav bammishpat, literally 'we might come together into judgment', evoking the ancient Near Eastern practice of two parties in a dispute standing as equals before a tribunal. Job's complaint is that such litigation requires parity of status, which no human can have with God, preparing for the plea for an arbiter in the next verse.
  33. Job 9:33a The Hebrew word 'mokiaḥ' means "arbiter," "mediator," or "umpire," referring to one who decides between two parties.
  34. Job 9:34a The Hebrew word 'shivto' means "his rod" or "his staff," an instrument used for discipline or oppression.
  35. Job 9:35a The Hebrew phrase 'ki lo ken anokhi immadi' literally means "for not so am I with myself." Its meaning is debated, perhaps "that is not my situation" or "I am not equal to myself (in God's presence)."

About this translation

The Trinity Bible Version (TBV) is a new translation of the Bible prepared by Trinity Bible — rendered from the original Hebrew and faithful to the earliest and most reliable manuscripts. Finished in 2026, it is the most modern English Bible translation you can read today, and it is available only through Trinity Bible. All 66 books, including Job, are free to read on this site.