Job 29:1 — Word Study
WLCוַיֹּ֣סֶף אִ֭יּוֹב שְׂאֵ֥ת מְשָׁל֗וֹ וַיֹּאמַֽר׃
BSAAnd JobʼÎyôwb [the patriarch, a man of patience] continuedyâçaph▸ [added to, took up again] his discoursemâshâl [parable, a wise saying, proverb]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣סֶף | and he repeated | Verb, Hiphil, sequential imperfect third person masculine singular |
| אִ֭יּוֹב | Job | Noun proper masculine |
| שְׂאֵ֥ת | to take up | Verb, Qal, infinitive construct common |
| מְשָׁל֗וֹ | discourse his | Noun common masculine singular construct, suffix |
| וַיֹּאמַֽר׃ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Job continued his discourse: |
| KJV | Moreover Job continued his parable, and said, |
| ASV | And Job again took up his parable, and said, |
| YLT | And Job addeth to lift up his simile, and saith: — |
| WEB | Job again took up his parable, and said, |
| BBE | And Job again took up the word and said, |
The translations agree on Job's continuation of discourse.
The sentence is structured around Job's action of continuing his discourse, with a clear flow from the main action to its content.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאִיּוֹב
verbיָסַף
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 29:1
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 Reflections on His Pastgenerated
Job 29:1 shows Job continuing his reflections, expressing a longing for the days when he felt God's favor and protection. This section of Job's discourse reveals his deep sense of loss and yearning for the past, as he recounts the blessings he once experienced, which sets the stage for his subsequent lamentations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 27:1 | Job continued his discourse: |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — יָסַף, vai.Yo.sefgenerated
The verb יָסַף (yasaf) means to add or increase. It indicates that Job is not merely repeating himself but is building upon his previous thoughts, suggesting a continuation or an elaboration of his discourse.
This word is in the Hiphil stem, which often implies causation or an active role in the action. Here, it emphasizes Job's active decision to continue his speech, reinforcing the idea of persistence in his reflections.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that Job is continuing his discourse.
Sentence Structuregenerated
The main verb יָסַף (yasaf) governs the sentence, indicating Job's action of continuing. The structure is straightforward, with Job as the subject followed by the action he takes and the content of his speech.
The sentence is built around Job's active engagement in his discourse, with the verb leading the clause and the subsequent phrases detailing what he is saying.
Septuagint Backgroundgenerated
The Septuagint translates יָסַף as προσθεὶς (prosetheis), which means 'to add.' This choice shows a direct correspondence to Job's action of adding to his previous discourse, maintaining the sense of continuation.
This rendering aligns closely with the Hebrew, emphasizing the act of Job not just repeating but expanding on his thoughts.
In plain words — the whole versegenerated
Job 29:1 shows Job continuing his reflections on his past. He expresses a longing for the days when he felt God's favor and protection, highlighting his sense of loss and the blessings he once experienced.
Frequently Asked Questionsgenerated
It means Job is elaborating on his previous thoughts, reflecting on his past experiences and feelings.
Job's past is significant as it sets the context for his current suffering and highlights the contrast between his former blessings and his present state.
Job expresses his emotions through a reflective narrative, recalling moments of divine favor and companionship.
Job's reflections teach us about the importance of remembering past blessings, especially during times of hardship.
Reflection Questionsgenerated
- What past experiences have shaped my understanding of God's presence in my life?
- How can I articulate my own reflections during challenging times?
- In what ways can I draw strength from my past to face present difficulties?
- How does remembering our blessings help us in times of trial?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on Job's reflections, interpreting his discourse as a return to foundational truths amidst trials.
What do the words “he adds at the beginning of his speech” mean? It is not that he completes his speeches, but he comes back to his starting point, without allowing his adversaries to interrupt him or to begin new arguments.Early Church Fathers on Job 29 →
Moreover Job continued his parable, and said. [ALLEGORICAL INTERPRETATION] For because a parable is a name for a likeness, it plainly appears that through a form of exterior words he speaks mysteries,Early Church Fathers on Job 29 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 29:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMoreover, Job continued his parable,.... Or "added to take [it] up" (q), that is, he took it up again, and went on with his discourse; he made a pause for awhile, waiting to observe whether any of
Read John Gill on Job 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoreover Job continued his parable, and said, Job pauses for a reply. None being made, he proceeds to illustrate the mysteriousness of God's dealings, as set forth (Job 28:1-28) by his own case.
Read Robert Jamieson on Job 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 29:1 Moreover Job continued his parable, and said,Ver. 1. Moreover Job continued his parable] Or, his sentence, as Tremellius rendereth it, his sententious and elegant oration, his aureum flumen orationis, golden flood of grave discourse, as we may better call it, than Cicero did Aristotle’ s politics, Tota oratio gravissimis sententiis, et verborum luminibus illustris est (Merlin). Here Job describeth graphically his former felicity; as in the next chapter his present misery. The promise of prosperity to God’ s people is to be understood with exception of the cross, wherewith, if need be, 1 Peter 1:6, they are sure to be exercised; and they shall take it for a favour too, Hebrews 12:6.…
Read John Trapp on Job 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXIX.(1) Job continued his parable.—In this chapter he recounts wistfully his past happiness. In his case it was indeed not without cause, though in point of fact he was then passing through a time of trial which was itself bringing fast on his time of deliverance, and which was to make his name famous throughout the world and in all time. And in most similar cases we have need to bear in mind the words of Solomon (Ecclesiastes 7:10): “Say not thou, What is the cause that the former days were better than these? for thou dost not enquire wisely concerning this.”
Read Charles John Ellicott on Job 29 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXIX Job laments his present condition, and gives an affecting account of his former prosperity, having property in abundance, being surrounded by a numerous family, and enjoying every mark of the approbation of God, 1-6. Speaks of the respect he had from the young, 7, 8; and from the nobles, 9, 10. Details his conduct as a magistrate and judge in supporting the poor, and repressing the wicked, 11-17; his confidence, general prosperity, and respect, 18-25. NOTES ON CHAP. XXIX
Read AdamClarke on Job 29 →Albert Barnes1798–1870Barnes' Notes on the BibleMoreover, Job continued his parable - See the notes at Job 27:1. It is probable that Job had paused to see if anyone would attempt a reply.
Read Albert Barnes on Job 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleJob’s MonologueFIRST PART, chap. 29.1. Some interval may have elapsed since the close of the tribute to wisdom, during which fond memory had dwelt upon years of prosperity and bliss, recalling the
Read Daniel Denison Whedon on Job 29 →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
And Job continued his discourse:
Job again took up his parable, and said,
And Job continued his discourse:
Then Job continued his speech:
Tyndale line
Moreover Job continued his parable, and said,
And Job again took up his parable, and said,
And Job again took up his parable, and said,
Moreover, Job continued his parable, and said,
So Iob proceeded and continued his parable, saying,
Strictly literal
And Job continued his parable and said,
And Job addeth to lift up his simile, and saith: —
And Job adds to lift up his allegory and says:
And Job continued to take up his parable, and said,
Job resumed speaking and said,
From the Latin
Job also added, taking up his parable, and said:
Simplified
Job went on speaking.
And Job again took up the word and said,
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 reads: וַיֹּ֣סֶף אִ֭יּוֹב שְׂאֵ֥ת מְשָׁל֗וֹ וַיֹּאמַֽר׃. The Septuagint matches only two of the five words from the Hebrew, indicating some divergence in translation but retaining the core idea of Job's continuation.
וַיֹּ֣סֶף אִ֭יּוֹב שְׂאֵ֥ת מְשָׁל֗וֹ וַיֹּאמַֽר׃
2 of the 5 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 29:1
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.
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אִיּוֹב (Iyowb) refers to Job, a patriarch known for his patience, as described in the book of Job. The name is associated with the meaning 'hated' or 'persecuted.' It is mentioned in the context of the Exile and Return, and its exact meaning remains uncertain.
אִיּוֹב n.pr.m. Job (meaning unknown)
base
H347 אִיּוֹב
347 'Iyowb ee-yobe'
from 340; hated (i.e. persecuted); Ijob, the patriarch famous
for his patience:--Job.
see HEBREW for 0340
אִיּוֹב (iy.yov) — Job.
A man living at the time of Exile and Return, first mentioned at Job.1.1
Also named: Iōb (Ἰώβ "Job" G2492)
§ Job = "hated"
a patriarch, the subject of the book of Job
N-proper — Noun proper masculineHNpm
job ('iyobh, meaning of name doubtful; some conjecturing "object of enmity," others "he who turns," etc., to God; both uncertain guesses; Iob): The titular hero of the Book of Job, represented as a wealthy and pious land-holder who lived in patriarchal times, or at least conditions, in the land of Uz, on the borders of Idumea. Outside of the Book of Job he is mentioned by Ezekiel (Eze 14:14,20) as one of 3 great personages whose representative righteousness would presumably avail, if that of any individuals could, to redeem the nation; the other two being Noah, an ancient patriarch, and Daniel, a contemporary of the prophet. It is difficult to determine whether Job was an actual personage or not. If known through legend, it must have been on account of some such experience as is narrated in the book, an experience unique enough to…
Job
Persecuted, an Arabian patriarch who resided in the land of Uz (q.v.). While living in the midst of great prosperity, he was suddenly overwhelmed by a series of sore trials that fell upon him. Amid all his sufferings he maintained his integrity. Once more God visited him with the rich tokens of his goodness and even greater prosperity than he had enjoyed before. He survived the period of trial for one hundred and forty years, and died in a good old age, an example to succeeding generations of integrity (Ezek. 14:14, 20) and of submissive patience under the sorest calamities (James 5:11). His history, so far as it is known, is recorded in his book.
the patriarch, from whom one of the books of the Old Testament is named. His residence in the land of Uz marks him as belonging to a branch of the Aramean race, which had settled in the lower part of Mesopatamia (Probably to the south or southeast of Palestine, in Idumean Arabia), adjacent to the Sabeans and Chaldeans. The opinions of Job and his friends are thus peculiarly interesting as exhibiting an aspect of the patriarchal religion outside of the family of Abraham, and as yet uninfluenced by the legislation of Moses. The form of worship belongs essentially to the early patriarchal type; with little of ceremonial ritual, without a separate priesthood, it is thoroughly domestic in form and spirit. Job is represented as a chieftain of immense wealth and high rank, blameless in all the relations of life. What we know of his history is given in the book that bears his name.
A patriarch distinguished for his integrity and piety, his wealth, honors, and domestic happiness, whom God permitted, for the trial of his faith, to be deprived of friends, property, and health, and at once plunged into deep affliction. He lived in the land of Uz, lying, it is generally thought, in Eastern Edom, probably not far from Bozrah.
THE BOOK OF JOB, has originated much criticism, and on many points a considerable diversity of opinion still exists. Sceptics have denied its inspiration, and called it a mere philosophical romance; but no one who respects revelation can entertain this notion, or doubt that Job was a real person. Inspired writers testify to both. See Eze 14:14 Jas 5:11, and compare 1Co 3:19 with
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
HVqcc — Verb · Qal · infinitive construct commonHVqcc
מָשָׁל (mashal) refers to a proverb or parable, often characterized by parallelism and typically found in Hebrew Wisdom literature. It encompasses various forms such as aphorisms, bywords, and ethical maxims. The word is derived from a root suggesting superiority in mental action, indicating its metaphorical nature.
מָשָׁל n.m. proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
base
H4912 מָשָׁל proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
4912 mashal maw-shawl'
apparently from 4910 in some original sense of superiority in
mental action; properly, a pithy maxim, usually of
metaphorical nature; hence, a simile (as an adage, poem,
discourse):--byword, like, parable, proverb.
see HEBREW for 04910
מָשָׁל (ma.shal) — proverb.
1) proverb, parable
1a) proverb, proverbial saying, aphorism
1b) byword
1c) similitude, parable
1d) poem
1e) sentences of ethical wisdom, ethical maxims
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms