What Does Job 9:23 Mean in the King James?
If the scourge slay suddenly, he will laugh at the trial of the innocent.
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
The “trial” is an ordeal of testing, and the verse’s devastating charge is that divine power meets the innocent’s suffering with derision.
THE MEANING
The line says it without qualification: sudden violence kills, the innocent suffer, and God laughs at their ordeal. It leaves that scandal standing without making their suffering evidence of guilt or promising that innocence shields them from catastrophe.
WHAT THIS UNDOES
It undoes the belief that innocence guarantees safety, or that sudden suffering proves guilt.
THE ROOT
מַסָּת
massat
GROWS FROM
נסה
test, try, prove
The word translated “trial” belongs to the root for testing or proving. The verse lets the innocent’s suffering register as an ordeal without making it proof of guilt; the shock is the derision that meets it.
ALSO GROWS
nissāh: tested, put to proof
נִסָּה
In Genesis 22:1 this root describes Abraham being tested; here it names an ordeal borne by the innocent, with no comforting resolution.
Massāh: testing or ordeal; the name of a place
מַסָּה
At Massah, the ordeal becomes a test of whether the LORD is present; Job makes the innocent person’s ordeal raise its own question about God.
נְקִיִּם
neqiyyim
GROWS FROM
נקה
be clean, be clear, be free of guilt
“innocent” in this verse is neqiyyim. Innocence here carries the sense of being clear of guilt. That cleanness does not keep catastrophe away: the verse places people who stand clear directly inside the ordeal.
ALSO GROWS
nāqî: innocent, clear of guilt
נָקִי
This related form makes the contrast sharp: the people named as innocent are not spared from sudden violence.
niqqāh: clear, acquit, leave unpunished
נִקָּה
The root can speak of being cleared or acquitted, while this verse holds that innocence together with suffering.
יִלְעָג
yilʿāg
GROWS FROM
לעג
mock, deride
“laugh” in this verse is yilʿāg. The verb carries the shade of derision: this is laughter with contempt in it. That sound intensifies the verse’s accusation because the innocent person’s ordeal becomes an object of scorn.
ALSO GROWS
laʿag: derision, scorn
לַעַג
In Psalm 44:13, this noun describes public contempt, showing how this root can turn laughter into humiliation.
vattileʿag: and she mocked
וַתִּלְעַג
In Isaiah 37:22 the same root describes Zion’s mockery of an enemy; in Job, the verb gives the innocent person’s ordeal that same contemptuous edge.
THE PATTERN
Calamity can strike people whose innocence or faithfulness remains intact; suffering alone does not establish guilt.
Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter.Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?THE THREAD
And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?Job’s “trial” and Exodus’s “tempted” share the root נסה (nāsâ), meaning to test or prove. At Massah the test becomes the question “Is the LORD among us, or not?”; here the innocent person’s ordeal makes God’s response itself the question.
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