Job 9:29 — Word Study
WLCאָנֹכִ֥י אֶרְשָׁ֑ע לָמָּה־ זֶּ֝֗ה הֶ֣בֶל אִיגָֽע׃
BSA◂Since I amʼânôkîy [am already condemned, will be found guilty] already found guiltyrâshaʻ▸ [to be wicked, in the wrong] whymâh should I laboryâgaʻ▸ [take trouble, toil, be weary] ◂in vainhebel [emptiness, futility, for nothing]
| Greek | English | Parsing |
|---|---|---|
| אָנֹכִ֥י | I | Pronoun |
| אֶרְשָׁ֑ע | I will be guilty | Verb, Qal, imperfect first person common singular |
| לָמָּה־ | why? | Preposition, pronoun |
| זֶּ֝֗ה | this | Particle |
| הֶ֣בֶל | vanity | Noun common, masculine singular absolute |
| אִיגָֽע׃ | will I labor | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Since I am already found guilty, why should I labor in vain? |
| KJV | If I be wicked, why then labour I in vain? |
| ASV | I shall be condemned; Why then do I labor in vain? |
| YLT | I — I am become wicked; why [is] this? [In] vain I labour. |
| WEB | I will be condemned. Why then do I labor in vain? |
| BBE | You will not let me be clear of sin! why then do I take trouble for nothing? |
The translations agree on the interpretation of אֶרְשָׁ֑ע as 'I will be guilty.'
The sentence is structured around a main clause followed by a question, emphasizing Job's internal conflict.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbרָשַׁע
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 9:29
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 Reflection on Sufferinggenerated
Job 9:29 captures Job's lament as he grapples with his guilt and the apparent futility of his efforts. He feels condemned and questions the value of his labor in light of his perceived wickedness. This verse is part of a larger discourse where Job expresses his anguish and seeks understanding of his suffering, echoing themes found throughout the book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:22 | It is all the same, and so I say, ‘He destroys both the blameless and the wicked.’ |
| 2 | Job 10:7–14 | though You know that I am not guilty, and there is no deliverance from Your hand? |
| 3 | Job 21:16–17 | Still, their prosperity is not in their own hands, so I stay far from the counsel of the wicked. |
| 4 | Job 22:5–30 | Is not your wickedness great? Are not your iniquities endless? |
| 5 | Psalm 73:13 | Surely in vain I have kept my heart pure; in innocence I have washed my hands. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אֶרְשָׁ֑ע, 'er.Sha'generated
The verb רָשַׁע (*rasha`*) is in the imperfect tense, indicating an ongoing state of being guilty or wicked. Job uses this term to describe his condition, suggesting a sense of hopelessness regarding his moral standing.
This word emphasizes Job's internal struggle with guilt and the implications of his actions. The parsing as a first-person common singular verb underscores that Job is speaking about himself, reinforcing the personal nature of his lament.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of אֶרְשָׁ֑ע as 'I will be guilty.' All versions maintain this interpretation without significant variation.
Sentence Structuregenerated
The main finite verb is אֶרְשָׁ֑ע, I will be guilty, which anchors the sentence. It is followed by a prepositional phrase indicating the reason for Job's inquiry and a noun phrase that describes the nature of his labor.
The structure of the verse highlights Job's questioning nature, with the subject אָנֹכִ֥י at the beginning, setting the tone for his personal reflection on guilt and effort.
Septuagint Backgroundgenerated
The Septuagint translates אֶרְשָׁ֑ע as ἀσεβής, which conveys the sense of being ungodly or wicked. This choice reflects a broader interpretation of Job's moral standing rather than a straightforward declaration of guilt.
This translation suggests an emphasis on Job's relationship with God and the ethical implications of his suffering.
In plain words — the whole versegenerated
Job 9:29 expresses Job's feeling of being guilty and questions the purpose of his hard work. He wonders why he should exert himself when he believes he is already condemned. This verse highlights Job's struggle with his suffering and his search for meaning.
Frequently Asked Questionsgenerated
Job acknowledges his perceived moral failings and feels that he is condemned before God, which influences his view on the futility of his efforts.
Job feels that if he is already found guilty, any effort he makes seems pointless, leading him to question the value of his toil.
This verse encapsulates Job's deep sense of despair and confusion about his suffering, as he grapples with his guilt and the seeming absence of justice.
Job's questions reflect a universal struggle with understanding suffering and the human condition, prompting readers to consider their own experiences and beliefs.
Reflection Questionsgenerated
- In what ways do I struggle with feelings of guilt or inadequacy in my own life?
- How can I find purpose in my efforts, even when I feel overwhelmed or condemned?
- What does it mean to labor in vain, and how can I avoid this in my own pursuits?
- How can I better understand and support those who are suffering, like Job?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on Job's reflections, exploring themes of guilt and divine justice as Job questions his suffering.
“If I am ungodly, why have I not died?” You see how he does not deny being a sinner. “Why have I not died?” he says. This is not the expression of a man who accuses but who searches. I do not know at all, he says, God’s plans.Early Church Fathers on Job 9 →
But if even so I be wicked, why, then, have I laboured in vain? For if we be examined pity set aside, our work which we look to have recompensed with a reward is deserving of punishment.Early Church Fathers on Job 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 9:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[If] I be wicked, why then labour I in vain?] If he was that wicked person, that hypocrite, Bildad and his other friends took him to be, it was in vain for him to make his supplications to God, as
Read John Gill on Job 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf I be wicked, why then labour I in vain? If I be wicked, why then labour I in vain? The if is better omitted: I (am treated by God, once for all, as) If I be wicked, why then labour I in vain?
Read Robert Jamieson on Job 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. I shall be wicked, or guilty, to wit, before thee. Whether I be holy or wicked, if I dispute with thee, I shall be found guilty. Or thus, I shall be used like a wicked man, and punished as such. So this is opposed to his not being held innocent, , i.e. not being acquitted or exempt from punishment. Why then should I not indulge my griefs, but restrain them? Why should I comfort myself with vain hopes of deliverance, as thou advisest me, ; or seek to God, as I was directed, , for that ease which I see he is resolved not to give me? Why should I trouble myself with clearing mine innocency, seeing God will still hold me guilty?
Read Matthew Poole on Job 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 9:29 [If] I be wicked, why then labour I in vain?Ver. 29. If I be wicked] Heb. I am wicked, sc. in your thoughts, and you have so earnestly and effectually affirmed it, and confirmed it, that I am almost ready to say as you say, I am wicked. Plato brings in Socrates in his apology to the judges, thus bespeaking them, My lords, I know not how you have been affected with mine accusers’ eloquence while you heard them speak; for mine own part, I assure you that I, whom it toucheth most, was almost drawn to believe that all they said, though against myself, was true, when they scarcely uttered one word of truth. The Chaldee paraphrase reads it, I shall be culpable, or, I shall be condemned.…
Read John Trapp on Job 9 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. If I be wicked] If I am the sinner you suppose me to be, in vain should I labour to counterfeit joy, and cease to complain of my sufferings.
Read AdamClarke on Job 9 →
CambridgeThe Cambridge Bible for Schools and Colleges29. if I be wicked] Rather, I shall be guilty, that is, I have to be, shall be held, guilty; God has resolved so to consider me. Everywhere in these verses guilt and afflictions mean the same thing, the one being the sign of the other.
Read Cambridge on Job 9 →
Albert Barnes1798–1870Barnes' Notes on the BibleIf I be wicked, why then labour I in vain? - The word “if,” here introduced by our translators, greatly obscures the sense. The meaning evidently is, “I am held to be guilty, and cannot answer to that charge.
Read Albert Barnes on Job 9 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleStrophe b — Job is divinely judged to be guilty; all efforts to free himself from guilt will therefore be futile, Job 9:29-31.29. If I be wicked — I, I am to be held guilty. Literally, I shall be guilty.Omit if.
Read Daniel Denison Whedon on Job 9 →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
Since I am already found guilty, why should I labor in vain?
I will be condemned. Why then do I labor in vain?
Since I am already found guilty, why should I labor in vain?
If I am guilty, why then weary myself in vain?
Tyndale line
If I be wicked, why then labour I in vain?
I shall be condemned; Why then do I labor in vain?
I shall be condemned; why then do I labour in vain?
If I am wicked, why then do I labor in vain?
If I be wicked, why labour I thus in vaine?
Strictly literal
Be it that I am wicked, why then do I labour in vain?
I — I am become wicked; why [is] this? [In] vain I labour.
I become wicked; why [is] this? I labor [in] vain.
I must ever be guilty: why then should I fatigue myself for nought?
I will be condemned; why, then, should I try in vain?
From the Latin
But if so also I am wicked, why have I laboured in vain?
Simplified
Since I'm condemned, what's the point in arguing?
You will not let me be clear of sin! why then do I take trouble for nothing?
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 on the wording of this verse, with five out of six words matching. The Septuagint's translation reflects a similar understanding of Job's plight, though its word order varies.
אָנֹכִ֥י אֶרְשָׁ֑ע לָמָּה־ זֶּ֝֗ה הֶ֣בֶל אִיגָֽע׃
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 9:29
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.
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
רָשַׁע (rasha`) is a Hebrew verb meaning to be wicked or to act wickedly. It covers various aspects of wrongdoing, including being guilty and condemning others in both civil and ethical contexts. The entries indicate a distinction between its basic meaning of wickedness and its implications of guilt and condemnation.
[רָשַׁע] vb. denom. be wicked, act wickedly
Qal
be wicked, act wickedly
be guilty
Hiph.
condemn as guilty, in civil relations
condemn as guilty, in ethical and religious relations
act wickedly, in ethics and religious
base
H7561 רָשַׁע vb. denom. be wicked, act wickedly .. be wicked, act wickedly
. be guilty
. . condemn as guilty, in civil relations
. condemn as guilty, in ethical and religious relations
. act wickedly, in ethics and religious
7561 rasha` raw-shah'
a primitive root; to be (causatively, do or declare) wrong;
by implication, to disturb, violate:--condemn, make trouble,
vex, be (commit, deal, depart, do) wicked(-ly, -ness).
רָשַׁע (ra.sah) — be wicked.
1) to be wicked, act wickedly
1a) (Qal)
1a1) to be wicked, act wickedly
1a2) to be guilty, be condemned
1b) (Hiphil)
1b1) to condemn as guilty (in civil relations)
1b2) to condemn as guilty (in ethical or religious relations)
1b3) to act wickedly (in ethics and religion)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
gil'-ti: In addition to the general discussion under GUILT (which see), several New Testament passages demand special notice because the word "guilty" is not used in the principal sense of blameworthy, but with one of the two lesser meanings noted above which go to make up the complete idea. In 3 of these passages the King James Version renders "guilty" and the Revised Version (British and American) gives another rendering. In Mt 26:66 the King James Version, Jesus' foes declare he is "guilty of death" (enochos, "liable to"). Here "guilty" simply means the one who is legally held, and the reference is not to the blame but to the consequence. This is a true use of the word in the lower and legal sense. It does not correspond with our higher usage, and so we have it in the Revised Version (British and American) "worthy of death." So…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HTm — ParticleHTm
הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.
הֶ֫בֶל 73 n.m. vapour, breath
base
H1892 הֶ֫בֶל vapour, breath
1892 hebel heh'bel
or (rarely in the abs.) habel {hab-ale'}; from 1891;
emptiness or vanity; figuratively, something transitory and
unsatisfactory; often used as an adverb:--X altogether, vain,
vanity.
see HEBREW for 01891
הֶ֫בֶל (he.vel) — vanity.
1) vapour, breath
1a) breath, vapour
1b) vanity (fig.)
adv
2) vainly
N-ms — Noun common · masculine singular absoluteHNcmsa
Does not usually denote, in Scripture, self-conceit or personal pride, 2Pe 2:18, but sometimes emptiness and fruitlessness, Job 7:3 Ps 144:4 Ec 1:1-18. It often denotes wickedness, particularly falsehood, De 32:21 Ps 4:2 24:4 119:37, and sometimes idols and idol-worship, 2Ki 17:15 Jer 2:5 18:15 Jon 2:8. Compare Paul’s expression, "they turned the truth of God into a lie,"
יָגֵעַ (yaga`) is a Hebrew verb that encompasses the concepts of toil and weariness. It can mean to labor or grow tired, with various forms indicating different nuances, such as causing weariness or making someone toil. The entries consistently highlight its association with exhaustion and labor.
[יָגֵעַ, יָגַע] vb. toil, grow or be weary
Qal
toil, labour
grow or be weary
Pi. weary, make weary
Hiph. make to toil
base
H3021 יָגֵעַ, יָגַע toil, grow or be weary
3021 yaga` yaw-gah'
a primitive root; properly, to gasp; hence, to be exhausted,
to tire, to toil:--faint, (make to) labour, (be) weary.
יָגֵעַ (ya.ga) — be weary/toil.
1) to toil, labour, grow weary, be weary
1a) (Qal)
1a1) to toil, labour
1a2) to grow weary, be weary
1b) (Piel) to weary, make weary, cause to go toilsomely
1c) (Hiphil) to make to toil, make weary, cause to be weary
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
la'-ber (yeghia`, `amal; kopos): The word (noun and verb) denoting hard work or "toil" (thus in the Revised Version (British and American) of De 26:7; Jos 7:3; Re 2:2) represents several Hebrew and Greek words, chiefly those above. Occasionally, as in Hab 3:17 (ma`aseh), it stands for "fruit of labor." Sometimes, in conjunction with "travail," it refers to childbirth (Ge 35:16,17, yaladh; compare 1Th 2:9; 2Th 3:8). Examples of the word in the ordinary sense are: of yeghia`,
