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OET OET-RV OET-LV ULT UST BSB BLB AICNT OEB WEB WMB NET LSV FBV TCNT T4T LEB BBE MOF JPS ASV DRA YLT DBY RV WBS KJB BB GNV CB TNT WYC SR-GNT UHB Related Parallel Interlinear Dictionary Search
parallelVerse INT GEN EXO LEV NUM DEU JOS JDG RUTH 1SA 2SA 1KI 2KI 1CH 2CH EZRA NEH EST JOB PSA PRO ECC SNG ISA JER LAM EZE DAN HOS JOEL AMOS OBA YNA MIC NAH HAB ZEP HAG ZEC MAL YHN MARK MAT LUKE ACTs ROM 1COR 2COR GAL EPH PHP COL 1TH 2TH 1TIM 2TIM TIT PHM HEB YAC 1PET 2PET 1YHN 2YHN 3YHN YUD REV
Job Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21 C22 C23 C24 C25 C26 C27 C28 C29 C30 C31 C32 C33 C34 C35 C36 C37 C38 C39 C40 C41 C42
Job 9 V1 V2 V3 V4 V5 V6 V7 V8 V9 V10 V11 V12 V13 V14 V15 V16 V17 V18 V19 V20 V21 V22 V23 V24 V25 V26 V27 V28 V29 V30 V31 V32 V34 V35
Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on the version abbreviation to see the verse in more of its context.
OET (OET-RV) There’s no mediator between us,
⇔ who would have authority over both of us.
OET-LV Not there_[is] between_us an_arbiter [who]_he_will_put his/its_hand on both_us.
UHB לֹ֣א יֵשׁ־בֵּינֵ֣ינוּ מוֹכִ֑יחַ יָשֵׁ֖ת יָד֣וֹ עַל־שְׁנֵֽינוּ׃ ‡
(loʼ yēsh-bēynēynū mōkiyaḩ yāshēt yādō ˊal-shənēynū.)
Key: yellow:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULT There would be no judge between us
⇔ who would lay his hand upon the two of us,
UST There is no one to mediate,
⇔ no one who has authority over both of us.
BSB Nor is there a mediator between us,
⇔ to lay his hand upon us both.
OEB O for an umpire between us,
⇔ To lay his hand on us both!
WEB There is no umpire between us,
⇔ that might lay his hand on us both.
NET Nor is there an arbiter between us,
⇔ who might lay his hand on us both,
LSV If there were a mediator between us,
He places his hand on us both.
FBV If only there was an arbitrator[fn] who could bring us both together!
9:33 Literally, “judge.”
T4T There is no one to ◄mediate/hear us and decide who is right►,
⇔ no one who has authority over both of us [IDM].
LEB • that he might lay his hand on both of us.
BBE There is no one to give a decision between us, who might have control over us.
MOF No MOF JOB book available
JPS There is no arbiter betwixt us, that might lay his hand upon us both.
ASV There is no umpire betwixt us,
⇔ That might lay his hand upon us both.
DRA There is none that may be able to reprove both, and to put his hand between both.
YLT If there were between us an umpire, He doth place his hand on us both.
DBY There is not an umpire between us, who should lay his hand upon us both.
RV There is no daysman betwixt us, that might lay his hand upon us both.
WBS Neither is there any judge between us, that might lay his hand upon us both.
KJB Neither is there any daysman betwixt us, that might lay his hand upon us both.[fn][fn]
(Neither is there any daysman betwixt us, that might lay his hand upon us both.)
BB Neither is there any dayesman to lay his hande betweene vs.
(Neither is there any daysman to lay his hand between us.)
GNV Neyther is there any vmpire that might lay his hand vpon vs both.
(Neyther is there any vmpire that might lay his hand upon us both. )
CB Nether is there eny dayes man to reproue both the partes, or to laye his hode betwixte vs.
(Neither is there any days man to reprove both the partes, or to lay his hode betwixte us.)
WYC `Noon is, that may repreue euer eithir, and sette his hond in bothe.
(`Noon is, that may repreue ever eithir, and set his hand in bothe.)
LUT Es ist unter uns kein Schiedsmann, noch der seine Hand zwischen uns beide lege.
(It is under uns kein Schiedsmann, still the his Hand zwischen uns beide lege.)
CLV Non est qui utrumque valeat arguere, et ponere manum suam in ambobus.[fn]
(Non it_is who utrumque valeat arguere, and ponere manum his_own in ambobus.)
9.33 Utrumque valeat: id est Deum et me possit: Arguere. Arguit, qui ex auctoritate rationis, etc., usque ad quod corda delinquentium mansuetudine potius quam terrore correxit, unde addit:
9.33 Utrumque valeat: id it_is God and me possit: Arguere. Arguit, who ex auctoritate rationis, etc., usque to that corda delinquentium mansuetudine potius how terrore correxit, whence addit:
BRN Would that he our mediator were present, and a reprover, and one who should hear the cause between both.
BrLXX Εἴθε ἦν ὁ μεσίτης ἡμῶν, καὶ ἐλέγχων, καὶ διακούων ἀναμέσον ἀμφοτέρων.
(Eithe aʸn ho mesitaʸs haʸmōn, kai elegⱪōn, kai diakouōn anameson amfoterōn. )
9:1-35 Job responded to Bildad by describing God’s cosmic and judicial power. His speech sounds like a complicated legal case, with a summons and response (9:3, 14-16, 19b, 32), the possibility of self-incrimination (9:20), an arbiter (9:33-34), an accusatory question (9:12), a legal sentence (9:22), and a declaration of guilt (9:28-30).
The Righteous Suffer
The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.
Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).
Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.
We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).
Passages for Further Study
Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16
Note 1 topic: translate-symaction
יָשֵׁ֖ת יָד֣וֹ עַל־שְׁנֵֽינוּ
lay his/its=hand on/upon/above/on_account_of//he/it_went_in both,us
A judge would lay his hand on the opposing parties in a case as a symbolic action to show that he was bringing them both under his judicial authority. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “who would lay his hand upon the two of us to show that he had the authority to decide our case”