Job 34:18 — Word Study
WLCהַאֲמֹ֣ר לְמֶ֣לֶךְ בְּלִיָּ֑עַל רָ֝שָׁ֗ע אֶל־ נְדִיבִֽים׃
BSAwho saysʼâmar [to speak or command] to kingsmelek [royal persons] [You are] worthlessbᵉlîyaʻal [considered as, belial, evil or ungodly] and toʼêl noblesnâdîyb [generous or high-ranking persons] [You are] wickedrâshâʻ [guilty of being, morally wrong]
| Greek | English | Parsing |
|---|---|---|
| הַאֲמֹ֣ר | ¿ to say | Particle, verb qal infinitive construct common |
| לְמֶ֣לֶךְ | to a king | Preposition, noun common masculine singular absolute |
| בְּלִיָּ֑עַל | worthless person | Noun common, masculine singular absolute |
| רָ֝שָׁ֗ע | wicked [one] | Noun common, masculine singular absolute |
| אֶל־ | to | Preposition |
| נְדִיבִֽים׃ | noble [people] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | who says to kings, ‘You are worthless!’ and to nobles, ‘You are wicked,’ |
| KJV | Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly? |
| ASV | Him that saith to a king, Thou art vile, Or to nobles, Ye are wicked; |
| YLT | Who hath said to a king — 'Worthless,' Unto princes — 'Wicked?' |
| WEB | who says to a king, ‘Vile!’ or to nobles, ‘Wicked!’? |
| BBE | He who says to a king, You are an evil-doer; and to rulers, You are sinners; |
Translations agree on the condemnation of kings and nobles as 'worthless' and 'wicked'.
The sentence is structured with a main clause followed by an object clause, emphasizing the direct address to both kings and nobles.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 34:18
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 — God's Authority Over Kingsgenerated
Job 34:18 presents God’s authority to judge those in power, asserting that even kings and nobles are not exempt from accountability. The surrounding verses emphasize God's impartiality and justice, indicating that no one, regardless of status, can escape His scrutiny. This theme resonates with other biblical passages that highlight the moral responsibilities of leaders.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 22:28 | You must not blaspheme God or curse the ruler of your people. |
| 2 | Proverbs 17:26 | It is surely not good to punish the innocent or to flog a noble for his honesty. |
| 3 | Acts 23:3–5 | Then Paul said to him, “God will strike you, you whitewashed wall! You sit here to judge me according to the law, yet you yourself violate the law by commanding that I be struck.” |
| 4 | Romans 13:7 | Pay everyone what you owe him: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due. |
| 5 | 1 Peter 2:17 | Treat everyone with high regard: Love the brotherhood of believers, fear God, honor the king. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — בְּלִיָּ֑עַל, be.li.Ya.'algenerated
The Hebrew word בְּלִיָּ֑עַל (bliya`al) refers to worthlessness or wickedness. It is often used to describe individuals or actions that are morally corrupt or lead to destruction. The term is derived from roots meaning 'without profit', indicating a complete lack of value.
In this verse, it emphasizes the condemnation of those in power who act unjustly. The use of this term highlights the severity of their actions, marking them as not only worthless but also as a moral failure in the eyes of God.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the condemnation of kings and nobles as 'worthless' and 'wicked'.
Sentence Structuregenerated
The verse consists of a main clause introduced by the verb הַאֲמֹ֣ר, to say, which governs two objects: 'worthless' and 'wicked'. This structure emphasizes the authority of the speaker in addressing both kings and nobles.
The Hebrew word order places emphasis on the condemnation, with the subjects (kings and nobles) receiving the pronouncement of worthlessness and wickedness directly.
Septuagint Backgroundgenerated
The Septuagint uses παρανομεῖς to translate בְּלִיָּ֑עַל, indicating a focus on moral transgression. This choice suggests a broader interpretation of worthlessness, framing it within the context of unlawful behavior.
The Greek translation reflects a nuanced understanding of the original Hebrew, emphasizing not just worthlessness but also the moral implications of their actions.
In plain words — the whole versegenerated
Job 34:18 shows that God speaks to kings and nobles, calling them worthless and wicked. This highlights that no one, regardless of their power, is beyond God's judgment.
Frequently Asked Questionsgenerated
It indicates that their actions and character are devoid of value in God's eyes, especially when they act unjustly.
God holds nobles accountable for their actions, emphasizing that moral integrity is required of all, regardless of status.
It underscores that divine authority applies to everyone, and that power does not exempt one from moral responsibility.
It illustrates that true justice is impartial and that God judges all individuals equally, regardless of their rank.
Reflection Questionsgenerated
- How can I ensure that I hold myself accountable in positions of influence or authority?
- In what ways can I recognize and address moral failures in leadership around me?
- What steps can I take to promote justice and integrity in my community?
- How does understanding God's impartiality impact my view of authority figures?
The early church on this verse — how the Fathers read it
Early commentators refer to this verse to discuss God's authority over rulers and the moral responsibilities of leadership.
“Who says to a king, ‘You scoundrel!’ ” These words are referred to God, who is the King of kings and rulers, and exercises his power on everyone, so that no rich or poor is privileged.Early Church Fathers on Job 34 →
Who saith to a king, Apostate: who calleth leaders ungodly. We know often that most of those who rule exact an inordinate degree of dread from their subjects, and that they wish them to venerate them not so much for the Lord's sake,Early Church Fathers on Job 34 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 34:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Is it fit] to say to a king, [thou art] wicked?.... Not even to a bad king; for though he may be reproved for his sins, yet not by any or everyone, but by a fit and proper person: and generally
Read John Gill on Job 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIs it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly? Literally, (Is it fit) to be said to a king?
Read Robert Jamieson on Job 34 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou art wicked; or, Thou art Belial, or a son of Belial. Though a king may really be unjust and wicked, yet their subjects neither may nor dare presume to call them so, . And therefore if some evil thought did arise in thee, yet how wast thou not afraid to utter such unworthy and almost blasphemous expressions against God?
Read Matthew Poole on Job 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 34:18 [Is it fit] to say to a king, [Thou art] wicked? [and] to princes, [Ye are] ungodly?Ver. 18. Is it fit to say to a king, Thou art wicked?] Heb. Belial; that is, Thou yokeless, lawless, masterless monster. Kings are not wont to be so accosted and aviled, nor is it lawful, Exodus 22:28. It is blasphemy in the second table to speak evil of dignities, Judges 1:8, Qui dicit regi Apostata (Vulg.). It was some disadvantage to St Paul that, although provoked and unjustly smitten, he called the high priest whited wall, Acts 23:3; he was glad to excuse it by his ignorance. And Luther cried our Henry VIII mercy, for his uncivil language to him, such as was that, Audi, Domine Rex, edocebo te…
Read John Trapp on Job 34 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Is it fit to say to a king?—The argument is from the less to the greater. “Who could challenge a king or princes? and if not a king, how much less the King of kings?” There is a strong ellipse in the Hebrew, but yet one that is naturally supplied. (Comp. Psalms 137:5.)
Read Charles John Ellicott on Job 34 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Is it fit to say to a king, Thou art wicked?] The sentence is very short, and is thus translated by the VULGATE: Qui dicit regi, Apostata? Qui vocat duces impios? "Who says to a king, Apostate? Who calls leaders impious ?" Literally, Who calls a king Belial? Who calls princes wicked? Civil governors should be treated with respect; no man should speak evil of the ruler of the people. This should never be permitted. Even where the man cannot be respected, because his moral conduct is improper, even there the office is sacred, and should be reverenced. He who permits himself to talk against the man, would destroy the office and authority, if he could.
Read AdamClarke on Job 34 →CambridgeThe Cambridge Bible for Schools and Colleges18. The verse reads, Is it fit to say to a king, Thou wicked! Or to princes, Ye ungodly! The word “wicked” means worthless, Heb. belial. No doubt many kings, whether in the past or the present, might be justly enough addressed as “wicked,” and princes in abundance as “ungodly,” but the speaker is thinking here less of persons than of the offices which they fill as rulers. If earthly rule implies righteousness, how much more the rule of the Supreme (Job 34:19).
Read Cambridge on Job 34 →Albert Barnes1798–1870Barnes' Notes on the BibleIs it fit to say to a king, Thou art wicked? - The argument here is this: “There would be gross impropriety in arraigning the conduct of an earthly monarch, and using language severely condemning what he does.
Read Albert Barnes on Job 34 →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
who says to kings, ‘You are worthless!’ and to nobles, ‘You are wicked,’
who says to a king, ‘Vile!’ or to nobles, ‘Wicked!’?
who says to kings, ‘You are worthless!’ and to nobles, ‘You are wicked,’
who says to a king, ‘Worthless man’ and to nobles, ‘Wicked men,’
Tyndale line
Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly?
Him that saith to a king, Thou art vile, Or to nobles, Ye are wicked;
Is it fit to say to a king, Thou art vile? or to nobles, Ye are wicked?
Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly?
Wilt thou say vnto a King, Thou art wicked? or to princes, Ye are vngodly?
Strictly literal
Shall one say to a king, Belial? to nobles, Wicked?
Who hath said to a king — 'Worthless,' Unto princes — 'Wicked?'
Who has said to a king, Worthless, || To princes, Wicked?
[Is it fit] to say to a king, Thou art worthless? and to princes, Ye are wicked?
God, who says to a king, 'You are vile,' or says to nobles, 'You are wicked'?
From the Latin
Who saith to the king: Thou art an apostate: who calleth rulers ungodly?
Simplified
He's the one who tells kings, ‘You're useless!’ or says to nobles, ‘You're wicked!’
He who says to a king, You are an evil-doer; and to rulers, You are sinners;
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 in their wording for this verse, confirming the translation's accuracy. Both texts convey the same message regarding the condemnation of kings and nobles.
הַאֲמֹ֣ר לְמֶ֣לֶךְ בְּלִיָּ֑עַל רָ֝שָׁ֗ע אֶל־ נְדִיבִֽים׃
6 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 34:18
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Part | V-Qal-Inf-a — Particle · verb qal infinitive construct commonHTi/Vqcc
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
בְּלִיַּ֫עַל (bliya`al) refers to worthlessness or wickedness, often associated with destruction. It is derived from roots meaning 'without profit' and can describe ungodly individuals. The term appears in contexts related to moral depravity and is linked to concepts of ruin. Some sources emphasize its use as a name, similar to 'Satan'.
בְּלִיַּ֫עַל 27 n.[m.] worthlessness
abstr.
concr. elliptical
ruin, destruction
base
H1100 בְּלִיַּ֫עַל worthlessness
1100 bliya`al bel-e-yah'-al
from 1097 and 3276; without profit, worthlessness; by
extension, destruction, wickedness (often in connection with
376, 802, 1121, etc.):--Belial, evil, naughty, ungodly (men),
wicked.
see HEBREW for 01097
see HEBREW for 03276
see HEBREW for 0376
see HEBREW for 0802
see HEBREW for 01121
בְּלִיַּ֫עַל (be.liy.ya.al) — Belial.
A name like sa.tan (שָׂטָן "Satan" H7854)
This name means worthless, base, wicked
בְּלִיַּ֫עַל (be.liy.ya.al) — Belial: destruction.
: destruction
1) worthlessness
1a) worthless, good for nothing, unprofitable, base fellow
1b) wicked
1c) ruin, destruction (construct)
בְּלִיַּ֫עַל (be.liy.ya.al) — Belial: worthless.
: worthless
1) worthlessness
1a) worthless, good for nothing, unprofitable, base fellow
1b) wicked
1c) ruin, destruction (construct)
Also means: be.liy.ya.al (בְּלִיַּ֫עַל ": destruction" H1100H)
N-ms — Noun common · masculine singular absoluteHNcmsa
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine singular absoluteHNcmsa
wun.
See NUMBER.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
נָדִיב (nadiyb) conveys meanings of being inclined, generous, and noble. It is derived from a root meaning voluntary or willing, and can refer to a noble person or grandee, sometimes with a connotation of tyranny. The word appears in contexts related to nobility and willingness, including a mention in Song of Solomon 6:12.
נָדִיב adj. and n.m. inclined, generous, noble
incited, inclined, willing
noble, princely, in rank
noble in mind and character
base
H5081 נָדִיב inclined, generous, noble
5081 nadiyb naw-deeb'
from 5068; properly, voluntary, i.e. generous; hence,
magnanimous; as noun, a grandee (sometimes a tyrant):--free,
liberal (things), noble, prince, willing ((hearted)).
see HEBREW for 05068
נָדִיב (na.div) — noble: willing.
: willing
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Also means: na.div (נָדִיב ": noble" H5081H)
§ A man living at the time of United Monarchy, only mentioned at Sng.6.12
נָדִיב (na.div) — noble.
: noble
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…