Proverbs 20:9 — Word Study
WLCמִֽי־ יֹ֭אמַר זִכִּ֣יתִי לִבִּ֑י טָ֝הַ֗רְתִּי מֵחַטָּאתִֽי׃
BSAWhomîy [what person, anyone] can sayʼâmar▸ [declare, claim] I have kept my heartlêb [preserved, guarded, inner being, conscience] purezâkâh■ [clean, free from sin] I am cleansedṭâhêr■ [purified, made clean] from my sinchaṭṭâʼâh [guilt, wrongdoing, transgression]
| Greek | English | Parsing |
|---|---|---|
| מִֽי־ | who? | Pronoun |
| יֹ֭אמַר | will he say | Verb, Qal, imperfect third person masculine singular |
| זִכִּ֣יתִי | I have kept pure | Verb, Piel, perfect first person common singular |
| לִבִּ֑י | heart my | Noun common masculine singular construct, suffix |
| טָ֝הַ֗רְתִּי | I am pure | Verb, Qal, perfect first person common singular |
| מֵחַטָּאתִֽי׃ | from sin my | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who can say, “I have kept my heart pure; I am cleansed from my sin”? |
| KJV | Who can say, I have made my heart clean, I am pure from my sin? |
| ASV | Who can say, I have made my heart clean, I am pure from my sin? |
| YLT | Who saith, 'I have purified my heart, I have been cleansed from my sin?' |
| WEB | Who can say, “I have made my heart pure. I am clean and without sin”? |
| BBE | Who is able to say, I have made my heart clean, I am free from my sin? |
The translations agree on the core message of the verse, emphasizing the rhetorical question about purity.
The sentence is structured around a main question with two subordinate claims, emphasizing the challenge of asserting moral purity.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbאָמַר
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 — Proverbs 20:9
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 — Reflections on Integritygenerated
Proverbs 20:9 poses a rhetorical question about the ability of individuals to claim moral purity. This verse is part of a larger discourse on the integrity of a person, emphasizing the difficulty of maintaining a pure heart and being free from sin. The surrounding verses highlight the importance of discernment and righteousness in judgment, as seen in verse 8, where a king judges evil, and verse 10, which warns against dishonesty in measures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 8:46 | When they sin against You—for there is no one who does not sin—and You become angry with them and deliver them to an enemy who takes them as captives to his own land, whether far or near, |
| 2 | 2 Chronicles 6:36 | When they sin against You—for there is no one who does not sin—and You become angry with them and deliver them to an enemy who takes them as captives to a land far or near, |
| 3 | Job 14:4 | Who can bring out clean from unclean? No one! |
| 4 | Job 15:14 | What is man, that he should be pure, or one born of woman, that he should be righteous? |
| 5 | Job 25:4 | How then can a man be just before God? How can one born of woman be pure? |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — זִכִּ֣יתִי, zi.Ki.tigenerated
The verb זָכָה (zakah) means to keep something pure or clean, often in a moral sense. It implies an active role in preserving one's integrity and righteousness. The perfect tense indicates a completed action, suggesting that the speaker is reflecting on a past effort to maintain purity.
This word carries significant weight in the context of self-examination and accountability. It challenges the reader to consider their own moral standing and the authenticity of their claims to purity.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with all agreeing on the core message of questioning the ability to claim purity of heart and freedom from sin.
Sentence Structuregenerated
The main verb יֹ֭אמַר (yo.mar) governs the entire sentence, indicating a question about declaration. The structure includes a subject ('who'), followed by the verb and two clauses detailing the claims of purity and cleansing.
The arrangement emphasizes the rhetorical nature of the question, placing the subject first to draw attention to the inquiry about personal integrity.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew words are rendered as τίς for 'who' and καυξήσεται for 'will he say', showing a direct translation that aligns closely with the Hebrew meaning. This choice maintains the rhetorical questioning of purity.
The Greek translation reflects the same concerns about moral integrity and the human condition, emphasizing the universality of the question posed.
In plain words — the whole versegenerated
Proverbs 20:9 asks a profound question: who can honestly claim to have kept their heart pure and to be free from sin? This verse challenges us to reflect on our own integrity and the reality of our moral state.
Frequently Asked Questionsgenerated
To keep one's heart pure involves maintaining moral integrity and avoiding sin, reflecting a state of inner cleanliness and righteousness.
The verse highlights the universal struggle with sin and the challenge of achieving true moral purity, suggesting that no one can claim to be entirely free from sin.
Sin is a central theme in the Bible, representing actions that separate individuals from God. This verse underscores the importance of recognizing one's own sinful nature.
This verse encourages self-reflection and honesty about one's moral state, prompting individuals to consider their actions and their alignment with purity.
Reflection Questionsgenerated
- In what areas of my life do I struggle with maintaining purity of heart?
- How can I actively work towards being cleansed from my sins?
- What does it mean for me to guard my heart in daily life?
- How can I support others in their journey towards moral integrity?
The early church on this verse — how the Fathers read it
Early Church Fathers reflect on this verse, discussing the nature of purity and the human condition in relation to sin.
Whose soul, then, is pure from stain? How has anyone not been struck by vanity or been trodden down by the foot of pride? Whose hand has never been touched by sin? Whose feet have never run toward evil? Who has not been polluted by a…Early Church Fathers on Proverbs 20 →
“Who can say,” writes the wise man, “I have made my heart clean”? The stars are not pure in the Lord’s sight; how much less people whose whole life is one long temptation.Early Church Fathers on Proverbs 20 →
Let us not therefore give up in despair; for to fall is not so grievous as to lie where we have fallen. It is not so dreadful to be wounded as it is to refuse healing after being wounded.Early Church Fathers on Proverbs 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 20:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho can say, I have made my heart clean,.... The heart of than is naturally unclean, the mind, conscience, understanding, will, and affections; there is no part clean, all are defiled with sin; and
Read John Gill on Proverbs 20 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho can say, I have made my heart clean, I am pure from my sin? Who can say (with truth), I have made my heart clean. Nay, we ought to say, "Create in me a clean heart, O God" (Psalms 51:10.) I am pure from my sin?
Read Robert Jamieson on Proverbs 20 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho can say? no man living upon earth can say this truly and sincerely. Compare 15:14 . I am pure from my sin; I am perfectly free from all guilt and filth of sin in my heart and life.
Read Matthew Poole on Proverbs 20 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 20:9 Who can say, I have made my heart clean, I am pure from my sin?Ver. 9. Who can say, I have made my heart clean?] That can I, saith the proud Pharisee and the Popish justiciary. Non habeo, Domine, quod mihi ignoscas: I have nothing, Lord, for thee to pardon, saith Isidore the monk. When St Paul, that had been in the third, heaven, complains of his inward impurities, and though he should have known no evil by himself, yet durst he not look to be thereby justified. And holy Job could say, "If I wash myself with snow water, and make my hands never so clean; yet God would plunge me in the ditch, so that my own clothes should abhor me." And "If thou, Lord, shouldest mark…
Read John Trapp on Proverbs 20 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Who can say, I have made my heart clean?—Though we may have done our best by self-examination and confession, and repentance and trust in the atoning blood of Christ to obtain remission of sin, still the heart is so deceitful (Jeremiah 17:9), sins may so easily have escaped our notice (Psalms 19:12, 1 Corinthians 4:4), that satisfaction with ourselves ought never to be allowed (Romans 11:20).
Read Charles John Ellicott on Proverbs 20 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Who can say, I have made my heart clean] No man. But thousands can testify that the blood of Jesus Christ has cleansed them from all unrighteousness. And he is pure from his sin, who is justified freely through the redemption that is in Jesus.
Read AdamClarke on Proverbs 20 →
CambridgeThe Cambridge Bible for Schools and Colleges9. Comp. Psalms 19:12; Jeremiah 2:22; Luke 18:9-14.
Read Cambridge on Proverbs 20 →
Albert Barnes1798–1870Barnes' Notes on the BibleA warning voice against the spirit, which, ignorant of its own guilt, is forward to condemn others.
Read Albert Barnes on Proverbs 20 →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 can say, “I have kept my heart pure; I am cleansed from my sin”?
Who can say, “I have made my heart pure. I am clean and without sin”?
Who can say, “I have kept my heart pure; I am cleansed from my sin”?
Who can say, “I have kept my heart clean; I am pure from my sin”?
Tyndale line
Who can say, I have made my heart clean, I am pure from my sin?
Who can say, I have made my heart clean, I am pure from my sin?
Who can say, I have made my heart clean, I am pure from my sin?
Who can say, I have made my heart clean, I am pure from my sin?
Who can say, I haue made mine heart cleane, I am cleane from my sinne?
Strictly literal
Who can say, I have made my heart clean, I am pure from my sin?
Who saith, 'I have purified my heart, I have been cleansed from my sin?'
Who says, “I have purified my heart, || I have been cleansed from my sin?”
Who can say, I have made my heart pure, I am cleansed from my sin.
Who can say, “I have kept my heart pure; I am clean from my sin”?
From the Latin
Who can say: My heart is clean, I am pure from sin?
Simplified
Who can claim, “I've made sure my conscience is clean; I've purified myself from sin”?
Who is able to say, I have made my heart clean, I am free from my sin?
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 מִֽי־ יֹ֭אמַר זִכִּ֣יתִי לִבִּ֑י טָ֝הַ֗רְתִּי מֵחַטָּאתִֽי׃. Both texts convey the same inquiry regarding the purity of heart and the cleansing from sin, indicating a consistent transmission of this verse.
מִֽי־ יֹ֭אמַר זִכִּ֣יתִי לִבִּ֑י טָ֝הַ֗רְתִּי מֵחַטָּאתִֽי׃
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 Proverbs 20:9
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
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)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
זָכָה (zakah) means to be clear, clean, or pure, often in a moral sense. It is a primitive root that can imply being justified or regarded as righteous. The verb appears in various forms, including making oneself clean or keeping something pure. The entries consistently emphasize its moral implications.
[זָכָה] vb. be clear, clean, pure, alw. in a moral sense
Qal
be clean, pure
be clear, be justified = be regarded as just, righteous, of God
Pi. make or keep clean, pure
Hithp. make yourselves clean
base
H2135 זָכָה be clear, clean, pure, alw. in a moral sense
2135 zakah zaw-kaw'
a primitive root (compare 2141); to be translucent;
figuratively, to be innocent:--be (make) clean, cleanse, be
clear, count pure.
see HEBREW for 02141
זָכָה (za.khah) — to clean.
1) to be clean, be pure, be clear
1a) (Qal)
1a1) to be clean, be pure
1a2) to be clear, be justified
1b) (Piel)
1b1) to make clean, make pure, keep clean, keep pure
1c) (Hithpael)
1c1) to cleanse
1c2) to make yourself clean, purify oneself
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
טָהֵר (taher) means to be clean or pure, covering physical, ceremonial, and moral aspects of purity. It can refer to being free from disease, ceremonially clean, or morally innocent. The verb has various forms, including Qal (to be clean), Piel (to cleanse), and Hithpael (to purify oneself). Brown-Driver-Briggs notes a specific instance of miraculous cleansing related to leprosy.
טָהֵר vb. be clean, pure
Qal
be clean, i.e. (miraculously) freed from leprosy by washing in the Jordan
be clean ceremonially
be clean morally
Pi.
cleanse, purify
pronounce clean, ceremonially
perform the ceremony of cleansing
Pu. a land not cleansed
Hithp.
purify oneself
present oneself for purification
base
H2891 טָהֵר be clean, pure
2891 taher taw-hare'
a primitive root; properly, to be bright; i.e. (by
implication) to be pure (physical sound, clear, unadulterated;
Levitically, uncontaminated; morally, innocent or holy):--be
(make, make self, pronounce) clean, cleanse (self), purge,
purify(-ier, self).
טָהֵר (ta.her) — be pure.
1) to be clean, be pure
1a) (Qal)
1a1) to be clean (physically-of disease)
1a2) to be clean ceremonially
1a3) to purify, be clean morally, made clean
1b) (Piel)
1b1) to cleanse, purify
1b1a) physically
1b1b) ceremonially
1b1c) morally
1b2) to pronounce clean
1b3) to perform the ceremony of cleansing
1c) (Pual) to be cleansed, be pronounced clean
1d) (Hithpael)
1d1) to purify oneself
1d1a) ceremonially
1d1b) morally
1d2) to present oneself for purification
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs
