What Does Job 40:8 Mean in the King James?
Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
Job’s question exposes self-justification as the attempt to make God’s judgment false so that the self can remain right.
THE MEANING
Now the verse asks whether you can cancel the judgment confronting you and condemn God so your own account remains right. It exposes the bargain in which God’s wrongness becomes the condition of your own rightness.
WHAT THIS UNDOES
It undoes the belief that condemning God can establish your own rightness.
THE ROOT
תִּצְדָּק
titzdaq
GROWS FROM
צדק
tsadaq
To be right, just, or in alignment.
“righteous” in this verse is titzdaq. The root holds rightness and alignment together, so the verse frames righteousness as a question of what is truly aligned. Its sharp turn is that the speaker would have to condemn God in order to claim that alignment for himself.
ALSO GROWS
tsedeq: Justice, rightness, or what is right.
צֶדֶק
It links personal rightness to justice rather than to simply winning an argument.
tsedaqah: Righteousness or justice.
צְדָקָה
It shows that the same root can describe right alignment as a quality and as justice enacted.
tsaddiq: A person who is righteous or aligned.
צַדִּיק
It makes the verse’s challenge personal: who is actually aligned when God’s judgment is at stake?
תָּפֵר
tapher
GROWS FROM
פרר
parar
To break apart, frustrate, or make void.
“disannul” in this verse is tapher. The verb carries the force of actively breaking or nullifying the judgment. A related form is used for breaking a covenant, so the image is rupture, not simply disagreement.
ALSO GROWS
hefer: He broke, violated, or made void.
הֵפֵר
This form can describe breaking a covenant, giving the verb a sense of deliberate rupture.
hafarah: Annulment or violation.
הֲפָרָה
It names the result of breaking something whose force or bond had been in place.
מִשְׁפָּטִי
mishpati
GROWS FROM
שפט
shafat
To judge, decide, or govern by judgment.
The word for judgment grows from the verb for judging: it can hold both the act of deciding and the judgment that results. The verse asks whether that whole ordering can be overturned so the speaker can stand as right.
ALSO GROWS
shafat: To judge or decide.
שָׁפַט
It reveals the action behind the judgment Job is accused of nullifying.
shofet: A judge or one who decides.
שֹׁפֵט
It brings the question of judgment into focus as a question of who has authority to decide what is right.
mishpat: Judgment, justice, or a ruling.
מִשְׁפָּט
It is the same noun in the verse, carrying both the decision and the justice it expresses.
THE PATTERN
When self-justification is at stake, a person can shift blame or contest the judgment to preserve their own rightness.
And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.Every way of a man is right in his own eyes: but the LORD pondereth the hearts.If we say that we have not sinned, we make him a liar, and his word is not in us.THE THREAD
Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.The same Hebrew verb תִּצְדָּק (titzdaq, be right or aligned) appears in both verses, and “when thou judgest” echoes the root שפט (shafat, judge). Psalm 51:4 places God’s rightness alongside his judgment, opening Job’s question as a conflict over whose account of rightness stands.
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