Job 31:32 — Word Study
WLCבַּ֭חוּץ לֹא־ יָלִ֣ין גֵּ֑ר דְּ֝לָתַ֗י לָאֹ֥רַח אֶפְתָּֽח׃
BSA[but] nolôʼ [foreign, temporary resident] strangergêr [sojourner, traveler] had to lodgelûwn▸ [stay, take rest] on the streetchûwts [outside, in the open] for my doordeleth [own, personal, entrance, gate] has been openpâthach▸ [unlocked, accessible] ◂to the travelerʼôrach [weary, traveling, wayfarer, guest]
| Greek | English | Parsing |
|---|---|---|
| בַּ֭חוּץ | in the street | Preposition, noun common masculine singular absolute |
| לֹא־ | not | Particle |
| יָלִ֣ין | he passed [the] night | Verb, Qal, imperfect third person masculine singular |
| גֵּ֑ר | a sojourner | Noun common, masculine singular absolute |
| דְּ֝לָתַ֗י | doors my | Noun common feminine dual construct, suffix |
| לָאֹ֥רַח | to the path | Preposition, noun common masculine singular absolute |
| אֶפְתָּֽח׃ | I opened | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | but no stranger had to lodge on the street, for my door has been open to the traveler— |
| KJV | The stranger did not lodge in the street: but I opened my doors to the traveller. |
| ASV | (The sojourner hath not lodged in the street; But I have opened my doors to the traveller); |
| YLT | In the street doth not lodge a stranger, My doors to the traveller I open. |
| WEB | (the foreigner has not camped in the street, but I have opened my doors to the traveler); |
| BBE | The traveller did not take his night's rest in the street, and my doors were open to anyone on a journey; |
Where they part company is יָלִ֣ין — see How Translations Differ.
The sentence features a main clause followed by a reason, emphasizing Job's actions and their implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגֵּר
verbלין
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 31:32
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 Defense of His Righteousnessgenerated
Job 31:32 is part of Job's lengthy defense where he recounts his moral integrity and the just treatment of others. He emphasizes that he has never turned away a stranger, demonstrating his hospitality and compassion. This reflects the broader themes of justice and righteousness that permeate the book of Job, where Job insists on his innocence amidst his suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 31:17–18 | if I have eaten my morsel alone, not sharing it with the fatherless— |
| 2 | Genesis 19:2–3 | and said, “My lords, please turn aside into the house of your servant; wash your feet and spend the night. Then you can rise early and go on your way.” “No,” they answered, “we will spend the night in the square.” |
| 3 | Judges 19:15–20 | They stopped to go in and lodge in Gibeah. The Levite went in and sat down in the city square, but no one would take them into his home for the night. |
| 4 | Isaiah 58:7 | Isn’t it to share your bread with the hungry, to bring the poor and homeless into your home, to clothe the naked when you see him, and not to turn away from your own flesh and blood? |
| 5 | Matthew 25:35–40 | For I was hungry and you gave Me something to eat, I was thirsty and you gave Me something to drink, I was a stranger and you took Me in, |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — יָלִ֣ין, ya.Lingenerated
The verb יָלִ֣ין (ya.Lin) is in the imperfect tense, indicating an ongoing or habitual action. It translates as 'to lodge' or 'to stay overnight,' and it carries a connotation of providing shelter and comfort. Job uses this term to highlight his consistent behavior of welcoming those in need.
This word is derived from the root לוּן (luwn), which means to remain or abide. In this context, it emphasizes Job's commitment to hospitality, ensuring that no traveler was left to fend for themselves on the street.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause of the verse centers around the finite verb אֶפְתָּֽח, I opened, which governs the rest of the sentence. It is followed by a series of phrases that detail the subject and the actions taken.
The structure emphasizes Job's actions and the conditions surrounding them, with the subject גֵּ֑ר (Ger) being the sojourner who would have been affected by Job's hospitality.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb יָלִ֣ין is rendered as ηὐλίζετο (eulizeto), which means 'to lodge' or 'to stay.' This choice reflects a direct correspondence to the Hebrew meaning, maintaining the focus on the act of providing shelter.
The use of ηὐλίζετο also emphasizes the importance of hospitality in the cultural context, aligning with the broader biblical theme of caring for the stranger.
In plain words — the whole versegenerated
Job 31:32 shows Job's commitment to hospitality, stating that he never allowed a stranger to sleep outside, as his door was always open to travelers. This reflects his character and moral values.
Frequently Asked Questionsgenerated
Job is asserting that he has always provided shelter and hospitality to those in need, ensuring that no traveler was left without a place to stay.
Hospitality is a key aspect of righteousness in the biblical context, and Job uses it to demonstrate his moral integrity and care for others, especially the vulnerable.
This verse illustrates Job's commitment to helping others and his sense of responsibility towards those who are less fortunate, reinforcing his claims of righteousness.
Hospitality is highly valued in biblical culture, often seen as a reflection of one's character and moral standing, emphasizing the importance of caring for strangers and travelers.
Reflection Questionsgenerated
- How can I practice hospitality in my own life, as Job did?
- What are some ways I can support those who are vulnerable or in need?
- In what situations have I seen the importance of welcoming others?
- How does Job's example challenge me to reflect on my own actions towards strangers?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on Job's hospitality, illustrating the virtue of charity and patience in the face of adversity.
The stranger did not lodge in the street; but my door was open to the traveller. Whereas, Paul being witness, charity is described as patient and kind, by patience it bears with composure the ill turns of others,Early Church Fathers on Job 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 31:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe stranger did not lodge in the street,.... By a stranger is not meant an unconverted man, that is a stranger to God and godliness, to Christ, and the way of salvation by him, to the Spirit of God
Read John Gill on Job 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe stranger did not lodge in the street: but I opened my doors to the traveller. Traveller , [ 'orach (H734)] - literally, way - i:e., wayfarers; so expressed to include all of every kind (2 Samuel 12:4).
Read Robert Jamieson on Job 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe stranger; or, traveller as it follows. Did not lodge in the street; but in my house, according to the laws of hospitality, and the usage of those times, when there were no public inns provided for the conveniency of such persons: see 19:2 ,21.
Read Matthew Poole on Job 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 31:32 The stranger did not lodge in the street: [but] I opened my doors to the traveller.Ver. 32. The stranger did not lodge in the street] Job was so far from liking and commending those enraged stomachs of his servants, that be would not suffer strangers to lodge abroad in the night season. Gregory noteth here, that he speaketh first of his pacific disposition toward his enemies, and then of his hospitality; because, saith he, the heart must first be freed from malice and wrath, and then charity is to be exercised, that we might be accepted. Abraham neither set up an altar to God nor showed himself forward to entertain strangers, till Lot and he were reconciled. Hospitality is…
Read John Trapp on Job 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) I opened my doors to the traveller.—The manners of Gen 19:2-3, Judges 19:20-21, if not the incidents there recorded, are here implied. “The traveller” is literally the road or way: i.e., the wayfarer.
Read Charles John Ellicott on Job 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. The stranger did not lodge in the street] My kindness did not extend merely to my family, domestics, and friends; the stranger - he who was to me perfectly unknown, and the traveller - he who was on his journey to some other district, found my doors ever open to receive them, and were refreshed with my bed and my board.
Read AdamClarke on Job 31 →CambridgeThe Cambridge Bible for Schools and Colleges32. to the traveller] The word might mean to the way, the street; the general sense is the same. The verse confirms Job’s universal hospitality and liberality.
Read Cambridge on Job 31 →Albert Barnes1798–1870Barnes' Notes on the BibleThe stranger did not lodge in the street - This is designed to illustrate the sentiment in the previous verse, and to express his consciousness that he had showed the most generous hospitality.
Read Albert Barnes on Job 31 →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
but no stranger had to lodge on the street, for my door has been open to the traveler—
(the foreigner has not camped in the street, but I have opened my doors to the traveler);
but no stranger had to lodge on the street, for my door has been open to the traveler—
But no stranger had to spend the night outside, for I opened my doors to the traveler –
Tyndale line
The stranger did not lodge in the street: but I opened my doors to the traveller.
(The sojourner hath not lodged in the street; But I have opened my doors to the traveller);
The stranger did not lodge in the street; but I opened my doors to the traveller;
The stranger did not lodge in the street: but I opened my doors to the traveler.
The stranger did not lodge in the streete, but I opened my doores vnto him, that went by the way.
Strictly literal
The stranger did not lodge without; I opened my doors to the pathway.
In the street doth not lodge a stranger, My doors to the traveller I open.
A stranger does not lodge in the street, || I open my doors to the traveler.
In the street a stranger had not to lodge; my doors I held open to the roadside;
(even the foreigner has never had to stay in the city square, because I have always opened my doors to the traveler), and if that is not so, then bring charges against me!
From the Latin
The stranger did not stay without, my door was open to the traveller.
Simplified
I have never let strangers sleep in the street; I have opened my doors to travelers.
The traveller did not take his night's rest in the street, and my doors were open to anyone on a journey;
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 on the wording of this verse, with all seven Hebrew words matched in the Greek translation. This consistency highlights the preservation of Job's message across different textual traditions.
בַּ֭חוּץ לֹא־ יָלִ֣ין גֵּ֑ר דְּ֝לָתַ֗י לָאֹ֥רַח אֶפְתָּֽח׃
7 of the 7 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 31:32
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.
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
stret.
See CITY.
Street
The street called “Straight” at Damascus (Acts 9:11) is “a long broad street, running from east to west, about a mile in length, and forming the principal thoroughfare in the city.” In Oriental towns streets are usually narrow and irregular and filthy (Ps. 18:42; Isa. 10:6). “It is remarkable,” says Porter, “that all the important cities of Palestine and Syria Samaria, Caesarea, Gerasa, Bozrah, Damascus, Palmyra, had their ‘straight streets’ running through the centre of the city, and lined with stately rows of columns. The most perfect now remaining are those of Palmyra and Gerasa, where long ranges of the columns still stand.”, Through Samaria, etc.
The streets of a modern Oriental town present a great contrast to those with which we are familiar, being generally narrow, tortuous and gloomy, even in the best towns. Their character is mainly fixed by the climate and the style of architecture, the narrowness being due to the extreme heat, and the gloominess to the circumstance of the windows looking for the most part into the inner court. The street called "Straight," in Damascus, (Acts 9:11) was an exception to the rule of narrowness: it was a noble thoroughfare, one hundred feet wide. divided in the Roman age by colonnades into three avenues, the central one for foot passengers, the side passages for vehicles and horsemen going in different directions. The shops and warehouses were probably collected together into bazaars in ancient as in modern times. (
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
לוּן (luwn) is a Hebrew verb meaning to lodge or pass the night, and it can also imply abiding or remaining. It has a negative connotation when referring to murmuring or complaining. The word can be used in various forms, including Qal, Hiphil, and Hithpalpel, indicating different nuances of lodging and grumbling.
לוּן, לִין vb. lodge, pass the night, fig. abide
Qal
lodge, pass the night
fig. abide, remain
Hiph. cause to rest, lodge
Hithpalp. dwell, abide, of eagle
base
[לוּן] vb. murmur
Niph. murmur against
Hiph. murmur; cause to murmur
base
H3885a לוּן, לִין lodge, pass the night, fig. abide H3885b לוּן murmur
3885 luwn loon
or liyn {leen}; a primitive root; to stop (usually over
night); by implication, to stay permanently; hence (in a bad
sense) to be obstinate (especially in words, to
complain):--abide (all night), continue, dwell, endure,
grudge, be left, lie all night, (cause to) lodge (all night,
in, -ing, this night), (make to) murmur, remain, tarry (all
night, that night).
לוּן (lun) — to lodge.
1) to lodge, stop over, pass the night, abide
1a) (Qal)
1a1) to lodge, pass the night
1a2) to abide, remain (fig.)
1b) (Hiphil) to cause to rest, lodge
1c) (Hithpalpel) to dwell, abide
לוּן (lun) — to grumble.
1) to grumble, complain, murmur
1a) (Niphal) to grumble, murmur
1b) (Hiphil) to complain, cause to grumble
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
גֵּר (ger) refers to a sojourner or foreigner, indicating someone who temporarily resides in a place without inherited rights. It encompasses the idea of a guest or stranger, particularly in the context of foreigners living in Israel who are granted certain rights. The term is derived from the root meaning 'to dwell'.
גֵּר 92 n.m. sojourner
base
H1616 גֵּר sojourner
1616 ger gare
or (fully) geyr (gare); from 1481; properly, a guest; by
implication, a foreigner:--alien, sojourner, stranger.
see HEBREW for 01481
גֵּר (ger) — sojourner.
1) sojourner
1a) a temporary inhabitant, a newcomer lacking inherited rights
1b) of foreigners in Israel, though conceded rights
N-ms — Noun common · masculine singular absoluteHNcmsa
soj'-er-ner, so'-jur-ner, suj'-er-ner.
See STRANGER AND SOJOURNER.
דָּל (dal), דָּלָה (da.lah), and דֶּ֫לֶת (de.let) all refer to a 'door' or 'gate' in Hebrew. The entries indicate various uses, including literal doors and figurative meanings, such as a door of a chamber or even metaphorical doors in poetry. Notably, dal is mentioned in Psalm 141:3.
[דָּל] n.[m.] door only fig.: ψ 141:3.
ref
[דָּלָה] n.f. door, Is 26:20 fig., door of chamber in which people (personified) hides
ref
דֶּ֫לֶת n.f. door
door of house
door of room
gates of city
in other senses
base
H1817a דָּל door H1817b דָּלָה door H1817c דֶּ֫לֶת door
1817 deleth deh'-leth
from 1802; something swinging, i.e. the valve of a
door:--door (two-leaved), gate, leaf, lid. (In Psa. 141:3,
dal, irreg.).
see HEBREW for 01802
דָּל (dal) — door.
door (fig.)
דָּלָה (da.lah) — door.
door (fig., door of chamber in which people (personified) hide)
דֶּ֫לֶת (de.let) — door.
1) door, gate
1a) a door
1b) a gate
1c) (fig.)
1c1) of chest lid
1c2) of crocodile jaws
1c3) of doors of the heavens
1c4) of an easily-accessible woman
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp1bs
אֹ֫רַח (orach) means 'way' or 'path,' and can refer to both literal and figurative routes in life, including one's manner of living or character. It also denotes a traveler or wayfarer. The word is derived from a root meaning a well-trodden road, and it encompasses various aspects of life’s journey.
אֹ֫רַח n.m. way, path
lit.
fig. path, way, of course & fortunes of life
fig. way, of mode of living, or character
by meton. traveller, wayfarer
base
H734 אֹ֫רַח way, path . lit.
. fig. path, way, of course & fortunes of life
. fig. way, of mode of living, or character
. by meton. traveller, wayfarer
734 'orach o'-rakh
from 732; a well-trodden road (literally or figuratively);
also a caravan:--manner, path, race, rank, traveller, troop,
(by-, high-)way.
see HEBREW for 0732
אֹ֫רַח (o.rach) — way.
1) way, path
1a) path, road
1b) the path, way, passing of life (fig.)
1c) way of living (fig.)
1d) traveller, wayfarer (meton)
Aramaic equivalent: o.rach (אֹ֫רַח "way" H0735)
Prep | N-cs — Preposition · noun common masculine singular absoluteHRd/Ncmsa
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs