Job 34:30 — Word Study
WLCמִ֭מְּלֹךְ אָדָ֥ם חָנֵ֗ף מִמֹּ֥קְשֵׁי עָֽם׃
BSAthat godlesschânêph [hypocritical] menʼâdâm [the profane, those who reject God] should not rulemâlak [reign, rule as king] or lay snaresmôwqêsh [traps, ensnaring devices] for the peopleʻam [nation, community of believers]
| Greek | English | Parsing |
|---|---|---|
| מִ֭מְּלֹךְ | from reigning | Preposition, verb qal infinitive construct common |
| אָדָ֥ם | a person | Noun common, masculine singular absolute |
| חָנֵ֗ף | godless | Adj |
| מִמֹּ֥קְשֵׁי | from snares of | Preposition, noun common masculine plural construct |
| עָֽם׃ | a people | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | that godless men should not rule or lay snares for the people. |
| KJV | That the hypocrite reign not, lest the people be ensnared. |
| ASV | That the godless man reign not, That there be none to ensnare the people. |
| YLT | From the reigning of a profane man, From the snares of a people; |
| WEB | that the godless man may not reign, that there be no one to ensnare the people. |
| BBE | ... |
Where they part company is חָנֵף — see How Translations Differ.
The sentence is structured around a main idea with two subordinate phrases that clarify the actions being warned against.
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 34:30
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 — Elihu's Discourse on Justicegenerated
Job 34:30 is part of Elihu's speech, where he emphasizes God's oversight of humanity and the importance of just leadership. Elihu argues that godless individuals should not have authority over the people, as their actions can lead to traps and snares for the community. This section highlights the moral responsibility of leaders and the consequences of their choices on the nation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 34:21 | For His eyes are on the ways of a man, and He sees his every step. |
| 2 | 1 Kings 12:28–30 | After seeking advice, the king made two golden calves and said to the people, “Going up to Jerusalem is too much for you. Here, O Israel, are your gods, who brought you up out of the land of Egypt.” |
| 3 | 2 Kings 21:9 | But the people did not listen and Manasseh led them astray, so that they did greater evil than the nations that the LORD had destroyed before the Israelites. |
| 4 | Psalm 12:8 | The wicked wander freely, and vileness is exalted among men. |
| 5 | Ecclesiastes 9:18 | Wisdom is better than weapons of war, but one sinner destroys much good. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חָנֵף, cha.Nefgenerated
The Hebrew word חָנֵף (cha.Nef) describes a person who is godless or hypocritical. It implies a moral failing, often associated with irreligion and a rejection of God's ways. The word appears in contexts that underscore the negative traits of those who lead without integrity.
As an adjective, חָנֵף characterizes individuals who are morally corrupt and unworthy of leadership. Elihu's use of this term serves to highlight the dangers posed by such leaders to the community, emphasizing the need for righteous governance.
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. The BSB uses godless, which aligns with the KJV, ASV, and others, maintaining the moral weight of חָנֵף.
Where translations differ is in the rendering of חָנֵף: hypocritical (ILT) contrasts with the more direct godless used by the BSB and others, reflecting different emphases on the character of such individuals.
Sentence Structuregenerated
The verse has a main clause that centers around the verb מְּלֹךְ, to reign, indicating the subject of the sentence — godless men — and their actions. The structure emphasizes the relationship between leadership and the moral character of those in power.
The syntax reveals a focus on the consequences of leadership, with the prepositional phrases detailing the actions of these men and the impact on the people, suggesting a hierarchy of moral responsibility.
Septuagint Backgroundgenerated
The Septuagint translates מִ֭מְּלֹךְ as βασιλεύων (basileuōn), meaning 'reigning'. This choice indicates a direct connection to the concept of kingship, aligning with the Hebrew's emphasis on authority.
The term ὑποκριτὴν is used for חָנֵף, suggesting a focus on hypocrisy, which adds a layer of interpretation regarding the moral failings of leaders.
In plain words — the whole versegenerated
Job 34:30 warns that godless men should not be allowed to rule or set traps for the people. Elihu emphasizes the importance of righteous leaders who uphold God's standards, as the wrong kind of leadership can lead to harm for the community.
Frequently Asked Questionsgenerated
A godless man is someone who rejects God and lives without regard for His laws, often acting hypocritically.
Leadership is crucial because it directly affects the well-being of the people; godless leaders can lead to moral decay and societal traps.
This verse reflects Job's exploration of justice and the nature of God's governance, emphasizing that true authority should align with divine principles.
Elihu's warning teaches us to be discerning about who we allow to lead and to seek leaders who are aligned with God's values.
Reflection Questionsgenerated
- In what areas of leadership do I see a lack of integrity today?
- How can I ensure that I support leaders who reflect godly values?
- What steps can I take to hold leaders accountable for their actions?
- How does this verse challenge my understanding of authority and responsibility?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, discussing the consequences of hypocritical leadership and the rejection of true authority.
Who maketh a man that is a hypocrite to reign for the sins of the people. For Judaea was unwilling that the true King should reign over it, and therefore obtained a hypocrite, as its merits demanded.Early Church Fathers on Job 34 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 34:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat the hypocrite reign not,.... These words seem to be connected with Job 34:24, "he breaketh in pieces mighty men", c.
Read John Gill on Job 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat the hypocrite reign not, lest the people be ensnared. Ensnared - into sin (1 Kings 12:28; 1 Kings 12:30). Or, rather, enthralled by further oppression (Job 34:26-28).
Read Robert Jamieson on Job 34 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHaving said that God could and would carry on his own work and design effectually, whether against one man, or against a whole people, he now proceeds to give a further instance of God’ s mighty power above and against the greatest monarchs, in whom their own and the people’ s strength seem to be united, yet all together cannot oppose God in his work. God when he pleaseth can and doth so order affairs, that the hypocrite (i.e. the profane wicked prince, as one of the kings of Judah is called, ; bad princes being called hypocrites, because they do commonly cover all their oppressions, and injuries, and impieties too, with the specious pretence of justice and the public good, and the…
Read Matthew Poole on Job 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 34:30 That the hypocrite reign not, lest the people be ensnared.Ver. 30. That the hypocrite reign not] That he reign no longer. Almighty God taketh order, by putting these mighties from their seat, and exalting them of low degree, Luke 1:52. And why? 1. Lest the hypocrite, or the impure and impious man, reign; such as was Jehu, Herod, Julian, our Richard III, Pope Sixtus Quintus, of whom one saith, that he was the most crouching humble cardinal that ever was lodged in an oven, and the most stout proud pope that ever wore crown (Spec. Europ.). What pride equal to his, making kings kiss his pantofles? What humility (pretended) greater than his, shriving himself daily on his knees to an…
Read John Trapp on Job 34 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) That the hypocrite reign not.—Rather, (whether God is provoked), on account of an ungodly man reigning, or by the snares of a whole people: i.e., the corruption of a nation, e.g., Sodom, &c.
Read Charles John Ellicott on Job 34 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. That the hypocrite reign not] The Vulgate translates, Who causes a wicked man to reign because of the sins of the people. This was precisely the defense which Hegiage, the oppressive ruler of the Babylonian Irak, under the caliph Abdul Malec, made when he found the people in a state of insurrection. See at the end of the chapter. See Clarke on Job 34:37.
Read AdamClarke on Job 34 →CambridgeThe Cambridge Bible for Schools and Colleges30. His operations are directed by the great purpose of the good of men, that the nations be righteously and mercifully ruled.
Read Cambridge on Job 34 →Albert Barnes1798–1870Barnes' Notes on the BibleThat the hypocrite reign not - All this is done to prevent wicked men from ruling over the people.
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
that godless men should not rule or lay snares for the people.
that the godless man may not reign, that there be no one to ensnare the people.
that godless men should not rule or lay snares for the people.
so that the godless man should not rule, and not lay snares for the people.
Tyndale line
That the hypocrite reign not, lest the people be ensnared.
That the godless man reign not, That there be none to ensnare the people.
That the godless man reign not, that there be none to ensnare the people.
That the hypocrite may not reign, lest the people should be ensnared.
Because the hypocrite doeth reigne, and because the people are snared.
Strictly literal
That the ungodly man reign not, that the people be not ensnared.
From the reigning of a profane man, From the snares of a people;
From the reigning of a profane man, || From the snares of a people;
That no hypocritical man may reign, that such shall not be a mare to the people.
so that a godless man may not rule, so that there may be no one to entrap people.
From the Latin
Who maketh a man that is a hypocrite to reign for the sins of the people?
Simplified
a person who rejects God should not rule so they don't mislead people.
...
Word by word, the decisions they made
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 the wording of Job 34:30. Both texts convey the same message about the dangers of godless leadership, with no significant variations in the core terms used.
מִ֭מְּלֹךְ אָדָ֥ם חָנֵ֗ף מִמֹּ֥קְשֵׁי עָֽם׃
5 of the 5 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 34:30
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.
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
חָנֵף (chaneph) refers to someone who is profane or irreligious, often implying a sense of being hypocritical or morally soiled by sin. The term is consistently associated with a lack of piety and is used in contexts that highlight its negative connotations.
חָנֵף adj. profane, irreligious
base
H2611 חָנֵף profane, irreligious
2611 chaneph khaw-nafe'
from 2610; soiled (i.e. with sin), impious:--
hypocrite(-ical).
see HEBREW for 02610
חָנֵף (cha.neph) — profane.
hypocritical, godless, profane, hypocrite, irreligious
Adj — AdjHAamsa
god'-les: This word is not found in the text of the King James Version. It is found, however, in Apocrypha (2 Macc 7:34, "O godless (the Revised Version (British and American) "unholy") man"). the Revised Version (British and American) substitutes the word "godless" for the word "hypocrite" in the following passages: Job 8:13; 13:16; 15:34; 17:8; 20:5; 27:8; 34:30; 36:13; Pr 11:9; Isa 33:14. the Revised Version (British and American) does not seem to be consistent in carrying out the idea of "godless" for "hypocrite," for in Isa 9:17; 10:6; Ps 35:16 this same Hebrew word chaneph is translated "profane." The principal…
מוֹקֵשׁ (mowqesh) refers to a bait or lure used in trapping, particularly in a fowler's net, and can also mean a snare in a figurative sense. It is derived from a root meaning to catch, and its implications include a noose or hook for capturing animals. The entries consistently describe it as a snare or trap.
מוֹקֵשׁ n.m. prop. a bait or lure in a fowler's net; then fig. a snare
base
H4170 מוֹקֵשׁ prop. a bait or lure in a fowler's net; then fig. a snare
4170 mowqesh mo-kashe'
or moqesh {mo-kashe'}; from 3369; a noose (for catching
animals) (literally or figuratively): by implication, a hook
(for the nose):--be ensnared, gin, (is) snare(-d), trap.
see HEBREW for 03369
מוֹקֵשׁ (mo.qesh) — snare.
bait, lure, snare
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms — Noun common · masculine singular absoluteHNcmsa
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…