Job 22:5 — Word Study
WLCהֲלֹ֣א רָעָֽתְךָ֣ רַבָּ֑ה וְאֵֽין־ קֵ֝֗ץ לַעֲוֹנֹתֶֽיךָ׃
BSAIs notlôʼ your wickednessraʻ [great, abundant, moral evil, sin] greatrab [many, numerous] Are not your iniquitiesʻâvôn [infinite, endless, sins, transgressions] endlessʼayin [without limit, infinite]
| Greek | English | Parsing |
|---|---|---|
| הֲלֹ֣א | ¿ not | Particle, particle |
| רָעָֽתְךָ֣ | [is] evil your | Noun common feminine singular construct, suffix |
| רַבָּ֑ה | great | Adj |
| וְאֵֽין־ | and not? | Conjunction, noun common masculine singular construct |
| קֵ֝֗ץ | an end | Noun common, masculine singular absolute |
| לַעֲוֹנֹתֶֽיךָ׃ | [belongs] to iniquities your | Preposition, noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Is not your wickedness great? Are not your iniquities endless? |
| KJV | Is not thy wickedness great? and thine iniquities infinite? |
| ASV | Is not thy wickedness great? Neither is there any end to thine iniquities. |
| YLT | Is not thy wickedness abundant? And there is no end to thine iniquities. |
| WEB | Isn’t your wickedness great? Neither is there any end to your iniquities. |
| BBE | Is not your evil-doing great? and there is no end to your sins. |
Where they part company is in the rendering of עָוֹן — see How Translations Differ.
Two main rhetorical questions form the structure of this verse, emphasizing Job's challenge.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקֵץ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
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 22:5
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 Response to His Friendsgenerated
Job 22:5 is part of Job's rebuttal to the accusations made by his friends, who suggest that his suffering is due to his own sin. Job challenges them by asking if his wickedness is truly as great as they claim, emphasizing the severity and abundance of his iniquities. This passage highlights the theme of unjust suffering and the complexities of divine judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 4:7–11 | Consider now, I plead: Who, being innocent, has ever perished? Or where have the upright been destroyed? |
| 2 | Job 11:14 | if you put away the iniquity in your hand, and allow no injustice to dwell in your tents, |
| 3 | Job 15:5–6 | For your iniquity instructs your mouth, and you choose the language of the crafty. |
| 4 | Job 21:27 | Behold, I know your thoughts full well, the schemes by which you would wrong me. |
| 5 | Job 32:3 | and he burned with anger against Job’s three friends because they had failed to refute Job, and yet had condemned him. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — עָוֹן, 'avon'generated
The word עָוֹן (avon) refers to iniquity or moral evil, often linked to guilt and the consequences of sin. It encompasses a range of negative behaviors and attitudes that violate divine law.
In this verse, עָוֹן emphasizes the depth of wrongdoing attributed to Job, suggesting that his iniquities are not just numerous but also significant in their moral weight.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which uses the term iniquities.
Sentence Structuregenerated
The verse consists of two main clauses, each posing a rhetorical question: the first about wickedness and the second about iniquities. The structure emphasizes Job's challenge to his friends' accusations.
The finite verb forms are implied within the questions, creating a direct and confrontational tone that reflects Job's frustration.
Septuagint Backgroundgenerated
In the Septuagint, עָוֹן is rendered as ἀναρίθμητοι (anarithmētoi), meaning 'innumerable' or 'without number.' This choice emphasizes the vastness of iniquities attributed to Job, aligning with the Hebrew sense of endlessness.
This translation choice suggests a broader interpretation of Job's moral failings, highlighting their overwhelming nature.
In plain words — the whole versegenerated
Job 22:5 asks if the wickedness of the person being addressed is truly great and if their iniquities are endless. Job is challenging his friends' accusations, suggesting that their claims about his moral failings may be exaggerated.
Frequently Asked Questionsgenerated
Job refers to moral wrongdoing or sinfulness, questioning whether his actions truly merit the accusations made against him.
By highlighting the concept of endless iniquities, Job underscores the severity of the moral failures attributed to him, challenging the validity of his friends' claims.
This verse is part of Job's defense against his friends' accusations, where he seeks to clarify his position and question their understanding of divine justice.
Rhetorical questions serve to challenge the listener's assumptions and provoke thought, emphasizing Job's frustration with the accusations against him.
Reflection Questionsgenerated
- In what ways do I see the concept of iniquity reflected in my own life?
- How can I better understand the nature of moral failings and their consequences?
- What lessons can I draw from Job's response to his friends about facing criticism?
- How do I reconcile feelings of guilt or shame with the concept of divine grace?
The early church on this verse — how the Fathers read it
Gregory the Dialogist references this verse to discuss the nature of moral failings and the consequences of sin.
Is it not for thy wickedness that is great, and thine iniquities that are infinite? Observe how from a deadened heart he came to idle words, and from idle words in the heinousness of lying he blazed out into insults.Early Church Fathers on Job 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 22:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIs not thy wickedness great?.... It must be owned it is, it cannot be denied.
Read John Gill on Job 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIs not thy wickedness great? and thine iniquities infinite? Heretofore Eliphaz had only insinuated, now he plainly asserts Job's guilt, merely on the ground of his sufferings.
Read Robert Jamieson on Job 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy great sins are the true and only causes of thy misery. The words may very well be rendered thus, Is not thy evil (i.e. thy punishment or affliction, which is frequently expressed by this very word) great, because (the particle and being oft used causally, as it Isaiah 22:12 24:56 64:5) thine iniquities are infinite? Are not thy calamities procured by and proportionable to thy sins? Thy own conscience tells thee they are so. And therefore thou hast no reason to accuse God, nor any person but thyself.
Read Matthew Poole on Job 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 22:5 [Is] not thy wickedness great? and thine iniquities infinite?Ver. 5. Is not thy wickedness great?] Why, no; God of his grace had kept Job innocent of the great transgression, Psalms 19:13, and that wicked one had not touched him, 1 John 5:18, sc. with a deadly touch, Tactu qualitativo (Cajetan); had not thrust his sting into him, or transformed him into sin’ s image. Had Eliphaz ever found Job to be such a one as here he maketh him? Or doth he not, by these interrogatories, cunningly come over him (in kindness, as we say), to make him confess it? Had all been true that is alleged, Job’ s wickedness must needs have been great, and his iniquity infinite. But to be accused is not…
Read John Trapp on Job 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Is not thy wickedness great?—This was mere conjecture and surmise, arising simply from a false assumption: namely, that a just God can only punish the wicked, and that therefore those must be wicked whom He punishes.
Read Charles John Ellicott on Job 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Is not thy wickedness great?] Thy sins are not only many, but they are great; and of thy continuance in them there is no end, אין קץ ein kets.
Read AdamClarke on Job 22 →CambridgeThe Cambridge Bible for Schools and Colleges2–5. God’s treatment of men cannot be due to any respect which He has to Himself, for He is too lofty to be affected by anything human. He deals with men according to their ways, and Job’s afflictions can be due only to his sin.
Read Cambridge on Job 22 →Albert Barnes1798–1870Barnes' Notes on the BibleIs not thy wickedness great? - That is, “Is it not utter presumption and folly for a man, whose wickedness is undoubtedly so great, to presume to enter into a litigation with God?” Eliphaz here
Read Albert Barnes on Job 22 →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
Is not your wickedness great? Are not your iniquities endless?
Isn’t your wickedness great? Neither is there any end to your iniquities.
Is not your wickedness great? Are not your iniquities endless?
Is not your wickedness great and is there no end to your iniquity?
Tyndale line
Is not thy wickedness great? and thine iniquities infinite?
Is not thy wickedness great? Neither is there any end to thine iniquities.
Is not thy wickedness great? neither is there any end to thine iniquities.
Is not thy wickedness great? and thy iniquities infinite?
Is not thy wickednes great, and thine iniquities innumerable?
Strictly literal
Is not thy wickedness great? and thine iniquities without end?
Is not thy wickedness abundant? And there is no end to thine iniquities.
Is your wickedness not abundant? And there is no end to your iniquities.
Is not thy evil great? and no end to thy iniquities?
Is not your wickedness great? Is there no end to your iniquities?
From the Latin
And not for thy manifold wickedness, and thy infinite iniquities?
Simplified
No: it's because you're so wicked! Your sins are never-ending!
Is not your evil-doing great? and there is no end to your sins.
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 largely agree in this verse, with five out of six words matched. The differences in word order do not affect the core message, which remains consistent across both texts.
הֲלֹ֣א רָעָֽתְךָ֣ רַבָּ֑ה וְאֵֽין־ קֵ֝֗ץ לַעֲוֹנֹתֶֽיךָ׃
5 of the 6 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 22:5
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.
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)
Part | Part — Particle · particleHTi/Tn
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAafsa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
קֵץ (qets) means 'end,' typically referring to a point in time or space. It is often used in the phrase מִקֵּץ, meaning 'at the end of a definite time.' The word is derived from a root that implies extremity or limit.
קֵץ 68 n.m. end
end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
end, in space
base
H7093 קֵץ end . end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
. end, in space
7093 qets kates
contracted from 7112; an extremity; adverbially (with
prepositional prefix) after:--+ after, (utmost) border, end,
(in-)finite, X process.
see HEBREW for 07112
קֵץ (qets) — end.
1) end
1a) end, at the end of (of time)
1b) end (of space)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
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
Prep | N-cp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp2ms