Job 9:33
Job 9:33 in Multiple Translations
Nor is there a mediator between us, to lay his hand upon us both.
Neither is there any daysman betwixt us, that might lay his hand upon us both.
There is no umpire betwixt us, That might lay his hand upon us both.
There is no one to give a decision between us, who might have control over us.
If only there was an arbitrator who could bring us both together!
Neyther is there any vmpire that might lay his hand vpon vs both.
If there were between us an umpire, He doth place his hand on us both.
There is no umpire between us, that might lay his hand on us both.
Neither is there any judge between us, that might lay his hand upon us both.
There is none that may be able to reprove both, and to put his hand between both.
There is no one to ◄mediate/hear us and decide who is right►, no one who has authority over both of us [IDM].
Berean Amplified Bible — Job 9:33
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Job 9:33 Interlinear (Deep Study)
BIB
HEB
לֹ֣א
יֵשׁ
בֵּינֵ֣י/נוּ
מוֹכִ֑יחַ
יָשֵׁ֖ת
יָד֣/וֹ
עַל
שְׁנֵֽי/נוּ
לֹ֣א
lûwʼ
H3863
if
Part
יֵשׁ
yêsh
H3426
there
Part
בֵּינֵ֣י/נוּ
bêyn
H996
between
Prep | Suff
מוֹכִ֑יחַ
yâkach
H3198
to rebuke
V-Hiphil
יָשֵׁ֖ת
shîyth
H7896
to set
V-Qal-Juss-3ms
יָד֣/וֹ
yâd
H3027
hand
N-cs | Suff
עַל
ʻal
H5921
upon
Prep
שְׁנֵֽי/נוּ
shᵉnayim
H8147
two
Adj | Suff
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
Use ← → arrow keys to navigate between words.
Hebrew Word Reference — Job 9:33
לֹ֣א
lûwʼ
H3863
"if"
Part
This Hebrew word means if or wish, used in phrases like if only or would that, expressing a desire or unlikely condition, as seen in Jeremiah and Daniel.
Definition: 1) if, oh that!, if only! 1a) if (unlikely condition) 1b) if only!, oh that!, would that!
Usage: Occurs in 22 OT verses. KJV: if (haply), peradventure, I pray thee, though, I would, would God (that). See also: Genesis 17:18; 1 Samuel 14:30; Psalms 81:14.
יֵשׁ
yêsh
H3426
"there"
Part
This Hebrew word means 'there is' or 'there are', used to show existence or being. It appears in various forms, like 'to be' or 'to have'. In the Bible, it's used in Genesis and Psalms to describe God's presence.
Definition: 1) being, existence, substance, there is or are 1a) substance 1b) existence 1c) there is or are Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
Usage: Occurs in 129 OT verses. KJV: (there) are, (he, it, shall, there, there may, there shall, there should) be, thou do, had, hast, (which) hath, (I, shalt, that) have, (he, it, there) is, substance, it (there) was, (there) were, ye will, thou wilt, wouldest. See also: Genesis 18:24; Nehemiah 5:2; Psalms 7:4.
בֵּינֵ֣י/נוּ
bêyn
H996
"between"
Prep | Suff
Between is the meaning of this preposition, used to show a location or a choice, like either or, as seen in Exodus where it describes the space between two objects.
Definition: : between between, among, in the midst of (with other preps), from between
Usage: Occurs in 248 OT verses. KJV: among, asunder, at, between (-twixt...and), [phrase] from (the widest), [idiom] in, out of, whether (it be...or), within. See also: Genesis 1:4; Joshua 24:7; Psalms 68:14.
מוֹכִ֑יחַ
yâkach
H3198
"to rebuke"
V-Hiphil
This Hebrew word means to rebuke or correct, and is used in the Bible to describe arguing, judging, or convincing someone of their wrongdoings. It is seen in the KJV translation as rebuke or reprove. The word is used in various forms, including to describe God's correction of his people.
Definition: 1) to prove, decide, judge, rebuke, reprove, correct, be right 1a) (Hiphil) 1a1) to decide, judge 1a2) to adjudge, appoint 1a3) to show to be right, prove 1a4) to convince, convict 1a5) to reprove, chide 1a6) to correct, rebuke 1b) (Hophal) to be chastened 1c) (Niphal) to reason, reason together 1d) (Hithp) to argue
Usage: Occurs in 55 OT verses. KJV: appoint, argue, chasten, convince, correct(-ion), daysman, dispute, judge, maintain, plead, reason (together), rebuke, reprove(-r), surely, in any wise. See also: Genesis 20:16; Psalms 38:2; Psalms 6:2.
יָשֵׁ֖ת
shîyth
H7896
"to set"
V-Qal-Juss-3ms
This Hebrew word means to place or set something, and it's used in many different ways, like appointing someone to a job or setting your mind to do something. It appears in books like Genesis and Exodus. It can also mean to lay hands on someone or make something happen.
Definition: : make/establish 1) to put, set 1a) (Qal) 1a1) to put, lay (hand upon) 1a2) to set, station, appoint, fix, set mind to 1a3) to constitute, make (one something), make like, perform 1a4) to take one's stand 1a5) to lay waste 1b) (Hophal) to be imposed, be set upon
Usage: Occurs in 80 OT verses. KJV: apply, appoint, array, bring, consider, lay (up), let alone, [idiom] look, make, mark, put (on), [phrase] regard, set, shew, be stayed, [idiom] take. See also: Genesis 3:15; Psalms 21:7; Psalms 3:7.
יָד֣/וֹ
yâd
H3027
"hand"
N-cs | Suff
In the Bible, 'yad' refers to an open hand, symbolizing power or direction. It can also mean strength or a part of something, like a side or a share. The word is used in many contexts, including anatomy and everyday life.
Definition: : hand/arm[anatomy] 1) hand 1a) hand (of man) 1b) strength, power (fig.) 1c) side (of land), part, portion (metaph.) (fig.) 1d) (various special, technical senses) 1d1) sign, monument 1d2) part, fractional part, share 1d3) time, repetition 1d4) axle-trees, axle 1d5) stays, support (for laver) 1d6) tenons (in tabernacle) 1d7) a phallus, a hand (meaning unsure) 1d8) wrists
Usage: Occurs in 1446 OT verses. KJV: ([phrase] be) able, [idiom] about, [phrase] armholes, at, axletree, because of, beside, border, [idiom] bounty, [phrase] broad, (broken-) handed, [idiom] by, charge, coast, [phrase] consecrate, [phrase] creditor, custody, debt, dominion, [idiom] enough, [phrase] fellowship, force, [idiom] from, hand(-staves, -y work), [idiom] he, himself, [idiom] in, labour, [phrase] large, ledge, (left-) handed, means, [idiom] mine, ministry, near, [idiom] of, [idiom] order, ordinance, [idiom] our, parts, pain, power, [idiom] presumptuously, service, side, sore, state, stay, draw with strength, stroke, [phrase] swear, terror, [idiom] thee, [idiom] by them, [idiom] themselves, [idiom] thine own, [idiom] thou, through, [idiom] throwing, [phrase] thumb, times, [idiom] to, [idiom] under, [idiom] us, [idiom] wait on, (way-) side, where, [phrase] wide, [idiom] with (him, me, you), work, [phrase] yield, [idiom] yourselves. See also: Genesis 3:22; Exodus 7:19; Leviticus 14:22.
עַל
ʻal
H5921
"upon"
Prep
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)
Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.
שְׁנֵֽי/נוּ
shᵉnayim
H8147
"two"
Adj | Suff
The Hebrew word for the number two appears in Genesis and Exodus, describing pairs and dualities. It can also mean double or twice. In the Bible, it is often used to describe things that come in twos, like two witnesses or two tablets.
Definition: 1) two 1a) two (the cardinal number) 1a1) two, both, double, twice 1b) second (the ordinal number) 1c) in combination with other numbers 1d) both (a dual number)
Usage: Occurs in 646 OT verses. KJV: both, couple, double, second, twain, [phrase] twelfth, [phrase] twelve, [phrase] twenty (sixscore) thousand, twice, two. See also: Genesis 1:16; Exodus 30:4; Numbers 13:23.
Study Notes — Job 9:33
Show Verse Quote Highlights
- Context
- Cross References
- Job 9:33 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Job 9:33
- Jamieson-Fausset-Brown on Job 9:33
- Matthew Poole's Commentary on Job 9:33
- Trapp's Commentary on Job 9:33
- Ellicott's Commentary on Job 9:33
- Adam Clarke's Commentary on Job 9:33
- Cambridge Bible on Job 9:33
- Barnes' Notes on Job 9:33
- Whedon's Commentary on Job 9:33
- Sermons on Job 9:33
Context — Job: How Can I Contend with God?
31then You would plunge me into the pit, and even my own clothes would despise me.
32For He is not a man like me, that I can answer Him, that we can take each other to court.
33Nor is there a mediator between us, to lay his hand upon us both.
34Let Him remove His rod from me, so that His terror will no longer frighten me. 35Then I would speak without fear of Him. But as it is, I am on my own.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 2:25 | If a man sins against another man, God can intercede for him; but if a man sins against the LORD, who can intercede for him?” But they would not listen to their father, since the LORD intended to put them to death. |
| 2 | 1 John 2:1–2 | My little children, I am writing these things to you so that you will not sin. But if anyone does sin, we have an advocate before the Father—Jesus Christ, the Righteous One. He Himself is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world. |
| 3 | Job 9:19 | If it is a matter of strength, He is indeed mighty! If it is a matter of justice, who can summon Him ? |
| 4 | Psalms 106:23 | So He said He would destroy them— had not Moses His chosen one stood before Him in the breach to divert His wrath from destroying them. |
| 5 | 1 Kings 3:16–28 | At that time two prostitutes came to the king and stood before him. One woman said, “Please, my lord, this woman and I live in the same house, and I gave birth while she was in the house. On the third day after I gave birth, this woman also had a baby. We were alone, with no one in the house but the two of us. During the night this woman’s son died because she rolled over on him. So she got up in the middle of the night and took my son from my side while I was asleep. She laid him in her bosom and put her dead son at my bosom. The next morning, when I got up to nurse my son, I discovered he was dead. But when I examined him, I realized that he was not the son I had borne.” “No,” said the other woman, “the living one is my son and the dead one is your son.” But the first woman insisted, “No, the dead one is yours and the living one is mine.” So they argued before the king. Then the king replied, “This woman says, ‘My son is alive and yours is dead,’ but that woman says, ‘No, your son is dead and mine is alive.’” The king continued, “Bring me a sword.” So they brought him a sword, and the king declared, “Cut the living child in two and give half to one and half to the other.” Then the woman whose son was alive spoke to the king because she yearned with compassion for her son. “Please, my lord,” she said, “give her the living baby. Do not kill him!” But the other woman said, “He will be neither mine nor yours. Cut him in two!” Then the king gave his ruling: “Give the living baby to the first woman. By no means should you kill him; she is his mother.” When all Israel heard of the judgment the king had given, they stood in awe of him, for they saw that the wisdom of God was in him to administer justice. |
Job 9:33 Summary
[In this verse, Job is saying that he wishes there was someone who could help him understand God's perspective and communicate with Him in a way that he can't on his own. This is a feeling that many people can relate to, and it's a reminder that we all need help understanding God's ways, as seen in Isaiah 55:9 where God's thoughts are higher than ours. Fortunately, as Christians, we know that Jesus is our mediator, and He helps us understand and communicate with God, as described in Hebrews 4:15-16. This verse reminds us that we don't have to face our challenges alone, and that God has provided a way for us to approach Him through Jesus.]
Frequently Asked Questions
What does Job mean by 'a mediator between us' in this verse?
Job is expressing his desire for someone to intervene between him and God, to help him understand and navigate his difficult circumstances, as seen in other scriptures like Job 16:21 and 1 Timothy 2:5 where Jesus is described as our mediator.
Why does Job feel like he can't approach God directly?
Job feels that God is too powerful and intimidating for him to approach directly, as stated in Job 9:32, and he recognizes his need for a mediator to facilitate communication and understanding, similar to the role of Moses in Exodus 20:19 and Deuteronomy 5:23-27.
Is Job's desire for a mediator a reflection of a lack of faith?
Not necessarily, as Job's desire for a mediator is a recognition of his own limitations and God's sovereignty, as seen in Job 42:2-3 where Job acknowledges God's power and wisdom, and in Romans 3:23 where all people are described as falling short of God's glory.
How does this verse relate to the concept of Jesus as our mediator?
This verse highlights the need for a mediator between God and humanity, a role that Jesus fulfills as described in 1 Timothy 2:5, where Jesus is the one mediator between God and humanity, and in Hebrews 7:25 where Jesus is our high priest and mediator who intercedes for us.
Reflection Questions
- What are some areas in my life where I feel like I need a mediator between me and God, and how can I seek to understand and navigate those situations?
- How can I, like Job, acknowledge my own limitations and God's sovereignty in my life, and what does that look like in practical terms?
- In what ways can I seek to deepen my understanding of Jesus' role as my mediator, and how can I apply that understanding to my daily life?
- What are some things that I can learn from Job's expressions of frustration and desperation in this verse, and how can I apply those lessons to my own life?
Gill's Exposition on Job 9:33
Neither is there any daysman betwixt us,.... Or "one that reproves" (q); who upon hearing a cause reproves him that is found guilty, or is blameworthy, or has done injury to another; but there is no
Jamieson-Fausset-Brown on Job 9:33
Neither is there any daysman betwixt us, that might lay his hand upon us both.
Matthew Poole's Commentary on Job 9:33
Daysman; or, a reprover; or, a judge or umpire, whose office was to reprove the guilty person. That might lay his hand upon us both, i.e. use his power and authority to appoint the time and place of our meeting, to order and govern us in pleading, and to oblige us to stand to his decision. The hand is oft put for power, and laying on the hand upon another was ofttimes an act and sign of superiority and dominion.
Trapp's Commentary on Job 9:33
Job 9:33 Neither is there any daysman betwixt us, [that] might lay his hand upon us both.Ver. 33. Neither is there any daysman betwixt us] Heb. Any arguer or reprover, as Genesis 31:24. We call him an umpire or referee who hath power to reprove and to lay the blame where he findeth it, and finally to compromise the business. The late judge Dyer amongst us, if there came any controversies of poor men to be tried before him, would usually say, that either the parties are wilful or their neighbours without charity, because their suits were not quietly ended at home. Now, saith Job, as there is no judge, so there is no daysman between me and God. If one man sin against another, saith good old Eli, the judge shall judge him: but if a man sin against the Lord, who can mediate? 1 Samuel 2:25. That may lay his hand] To moderate and keep us both in compass, and to compose the difference.
Ellicott's Commentary on Job 9:33
(32, 33) For he is not a man, as I am . . .—Is not that confession, if we believe that such a daysman as Job longed for has been given, itself a witness that it came from God, and was given by God? The light that has shined upon us was shining then in the heart of Job, and shines for ever in the pages of his book. Job felt, as he had been taught to feel, that in himself there not only was no hope, but no possibility of justification with God, unless there should be an umpire and impartial mediator, who could make the cause of both his own, and reconcile and unite the two in himself. It is useless to inquire what other particular form the aspiration of Job may have taken, or how far he understood and meant what he said; but here are his words, and this is what they must mean, and it is for us to adore the wisdom by which they were taught accurately to correspond with what we know has been given to us by God. We know that a daysman has laid his hand upon us both; and while we see that this is what Job wanted, we cannot but see more plainly that this is what we want. It is to be observed that this word daysman, or judge, is immediately connected with the Scripture phrase, “the day of the Lord,” and St. Paul’s words, “the day shall declare it” (1 Corinthians 3:13).
Adam Clarke's Commentary on Job 9:33
Verse 33. Neither is there any day's-man] בינינו מוכיח beyneynu mochiach, a reprover, arguer, or umpire between us. DAY'S-MAN, in our law, means an arbitrator, or umpire between party and party; as it were bestowing a day, or certain time on a certain day, to decree, judge, or decide a matter.-Minshieu. DAY is used in law for the day of appearance in court, either originally or upon assignation, for hearing a matter for trial. - Idem. But arbitrator is the proper meaning of the term here: one who is, by the consent of both parties, to judge between them, and settle their differences. Instead of לא יש lo yesh, there is not, fifteen of Kennicott's and De Rossi's MSS., with the Septuagint, Syriac, and Arabic, read לו יש lu vesh, I wish there were: or, O that there were! Ειθεηνὁμεσιτηςἡμων, καιελεγχωνκαιδιακουωναναμεσοναμφοτερων; O that we had a mediator, an advocate, and judge between us both! - SEPT. Poor Job! He did not yet know the Mediator between God and man: the only means by which God and man can be brought together and reconciled. Had St. Paul this in his eye when he wrote 1 Timothy 2:5-6?
For there is one God, and one Mediator between God and men, the man Christ Jesus; who gave himself a ransom for all. Without this Mediator, and the ransom price which he has laid down, God and man can never be united: and that this union might be made possible, Jesus took the human into conjunction with his Divine nature; and thus God was manifest in the flesh.
Cambridge Bible on Job 9:33
33. any daysman] i. e. any umpire, or, arbiter. The word possibly comes from the Lat. diem dicere, to fix a day for hearing a cause. For what art thou That mak’st thyself his dayes-man to prolong The vengeance prest? Spenser, Fae. Q. ii. 8. 28. (Wright, Bible Word-Book.) lay his hand] i. e. impose his authority on both, and do justice between the two. There is no prophecy of the incarnation in these verses. But there is a cry of the human heart amidst its troubles that it might meet and see God as a man. Then man’s relations to Him might be understood and adjusted. That the cry is uttered under a misconception of God and of the meaning of His providence does not make the expression of man’s need any the less real or touching, for in our great darkness here misconceptions of God prevail so much over true conceptions of Him.
Barnes' Notes on Job 9:33
Neither is there any daysman - Margin, One that should argue, or, umpire. The word daysman in English means ” “an umpire or arbiter, a mediator.” Webster. Why such a man is called a daysman I do not know.
Whedon's Commentary on Job 9:33
Strophe c — The cause of Job’s inability to make out his innocency is not his guilt, but the character and conditions of his accuser — , to wit, his omnipotence and unamenableness to human dealing and treatment.
Sermons on Job 9:33
| Sermon | Description | |
|---|---|---|
|
Studies in Job-01 Job-1 by William MacDonald | In this sermon, the preacher discusses the book of Job and the suffering that Job endures. He highlights the remarkable precision of the heavenly bodies and how they serve as a rem |
|
Job 9:1 by Chuck Smith | Chuck Smith explores the profound relationship between God and man, emphasizing Job's struggle to understand how a mere human can be just before an all-powerful God. He highlights |
|
|
Job 9:33 by Chuck Smith | Chuck Smith explores the profound struggle of Job, who, stripped of all he held dear, questions how a mere man can be just before God. He emphasizes Job's cry for a mediator, recog |
|
The Lost Sought and Saved by J.C. Philpot | J.C. Philpot preaches about the profound nature of man as a sinner and a pharisee, highlighting the deep-rooted self-righteousness and pride that plagues the human heart. He emphas |
|
Repent, Repent, Repent by Leonard Ravenhill | In this sermon, the preacher emphasizes the importance of preparing for the final judgment. He mentions preaching for three and a half hours on the judgment seat and expresses his |
|
A Man After God's Own Heart by Keith Daniel | In this sermon, the preacher emphasizes the destructive power of jealousy and its condemnation in the eyes of God. He uses the story of David and his enemy to illustrate how jealou |
|
Knowing God by Anne Graham Lotz | The video is a sermon on the topic of knowing God, with four main points. The first point is that knowing God begins with a personal experience with Jesus Christ, as stated in 1 Jo |