Job 32:17 — Word Study
WLCאַעֲנֶ֣ה אַף־ אֲנִ֣י חֶלְקִ֑י אֲחַוֶּ֖ה דֵעִ֣י אַף־ אָֽנִי׃
BSAIʼănîy [also] tooʼaph will answerʻânâh▸ [respond, declare my opinion] yesʼaph [indeed, certainly] Iʼănîy will declarechâvâh▸ [explain, show] what I knowdêaʻ [my knowledge, understanding]
| Greek | English | Parsing |
|---|---|---|
| אַעֲנֶ֣ה | I will answer | Verb, Hiphil, imperfect first person common singular |
| אַף־ | also | Particle |
| אֲנִ֣י | I | Pronoun |
| חֶלְקִ֑י | part my | Noun common masculine singular construct, suffix |
| אֲחַוֶּ֖ה | I will tell | Verb, Piel, imperfect first person common singular |
| דֵעִ֣י | knowledge my | Noun common masculine singular construct, suffix |
| אַף־ | also | Particle |
| אָֽנִי׃ | I | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I too will answer; yes, I will declare what I know. |
| KJV | I said, I will answer also my part, I also will shew mine opinion. |
| ASV | I also will answer my part, I also will show mine opinion. |
| YLT | I answer, even I — my share, I shew my opinion — even I. |
| WEB | I also will answer my part, and I also will show my opinion. |
| BBE | I will give my answer; I will put forward my knowledge: |
Where they part company is חָוָה — see How Translations Differ.
The sentence is structured around two main actions, highlighting Job's intention to respond and share his understanding.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָנָה
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 32:17
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 Response in the Dialoguegenerated
Job 32:17 occurs in a section where Job is responding to the silence of his friends. After listening to their arguments, he feels the need to express his own understanding. This moment highlights the tension between the need to speak and the weight of silence in the discussion about suffering and divine justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 32:10 | Therefore I say, ‘Listen to me; I too will declare what I know.’ |
| 2 | Job 33:12 | Behold, you are not right in this matter. I will answer you, for God is greater than man. |
| 3 | Job 35:3–4 | For you ask, ‘What does it profit me, and what benefit do I gain apart from sin?’ |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — חָוָה, 'a.cha.Vehgenerated
The verb חָוָה (*chāvah*) means to declare or show, indicating an intention to make something known. It is a Piel form verb, which suggests a more intense action of revealing or explaining.
This word is often used in contexts where someone is compelled to share knowledge or insight, reflecting a strong desire to communicate understanding. In this verse, Job uses it to assert his right to contribute to the conversation.
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 finite verbs אַעֲנֶ֣ה and אֲחַוֶּ֖ה govern the main clauses of the verse, indicating Job's intention to answer and to declare. The structure emphasizes Job's dual role of responding and revealing his knowledge.
The sentence is built around these two actions, with the subject 'I' appearing prominently, underscoring Job's personal engagement in the dialogue.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb חָוָה is rendered as λέγει (to say), which broadens the meaning to include not just showing but also the act of speaking. This choice reflects a more general expression of communication.
The translation choice indicates an interpretation that emphasizes the act of verbalizing knowledge rather than just the act of showing it.
In plain words — the whole versegenerated
Job 32:17 shows Job expressing his intention to speak up and share his understanding. He feels compelled to respond after hearing silence from his friends, indicating his desire to contribute to the discussion about wisdom and suffering.
Frequently Asked Questionsgenerated
Job intends to share his understanding and insights about the situation he is facing, emphasizing his right to speak.
Job feels a strong inner urge to respond after listening to his friends, indicating that he has much to say about the matters at hand.
This phrase highlights Job's inclusion in the dialogue, asserting that he has valuable contributions to make.
Job's response reflects the struggle for understanding in the face of suffering, a central theme throughout the book.
Reflection Questionsgenerated
- What are some insights I have gained from my own experiences that I feel compelled to share with others?
- In what situations have I felt the need to speak up and declare my understanding?
- How can I balance listening and speaking in conversations about difficult topics?
- What does it mean to me to declare my knowledge or understanding in a respectful way?
The early church on this verse — how the Fathers read it
The early Church Fathers have commented on Job's response, noting the significance of his desire to express understanding and the patience he exhibited before speaking.
He wants to show that he suffered for a long time and waited to speak and that he contained himself and could burst. Therefore, he needed a large amount of patience.Early Church Fathers on Job 32 →
I will also answer my part, and I will display my knowledge. For every proud man considers this to be his part, if he does not so much possess, as make a show of, knowledge.Early Church Fathers on Job 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 32:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[I said], I will answer also my part,.... Or take his turn in giving an answer to Job; what they had given being quite insufficient and unsuitable: I also will show mine opinion; knowledge, or
Read John Gill on Job 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI said, I will answer also my part, I also will shew mine opinion. My part - for my part. Maurer translates Job 32:16-17, 'And should I have waited because they spake not?' etc. Certainly not. 'I also will answer,' etc.
Read Robert Jamieson on Job 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will take my turn, and speak what they have omitted.
Read Matthew Poole on Job 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 32:17 [I said], I will answer also my part, I also will shew mine opinion.Ver. 17. I said, I will answer also my part] It is a virtue to be forward and forth putting in that which is good; and a vice to be shy and shame faced. A Christian should catch at opportunities of doing and receiving good, he should be ready to every good work; as the busy bee, so soon as ever the sun breaks forth, gets abroad to gather honey and wax. I also will show my opinion] Heb. my knowledge, as Job 32:6, and so the Vulgate readeth it. Hereupon Gregory taking Elihu (but not well) for an arrogant person, showeth that such love to vaunt themselves, and out of ostentation to set forth their good parts to…
Read John Trapp on Job 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. I will answer also my part] אענה חלקי aaneh chelki, "I will recite my portion." We have already seen that the book of Job is a sort of drama, in which several persons have their different parts to recite. Probably the book was used in this way, in ancient times, for the sake of public instruction. Eliphaz, Zophar, and Bildad, had recited their parts, and Job had responded to each: nothing was brought to issue. Elihu, a bystander, perceiving this, comes forward and takes a part, when all the rest had expended their materials: yet Elihu, though he spoke well, was incapable of closing the controversy; and God himself appears, and decides the case.
Read AdamClarke on Job 32 →CambridgeThe Cambridge Bible for Schools and Colleges15–22. Turning from the three friends Elihu seems to speak in soliloquy and present to his own mind the singular situation: the three friends are discomfited before Job and reduced to silence; this should not be; therefore he will express his convictions. His breast is filled with thoughts and emotions that will not be repressed: he must speak, that he may find relief. And he will speak fearlessly and in sincerity, not regarding the person of any man.
Read Cambridge on Job 32 →Albert Barnes1798–1870Barnes' Notes on the BibleI also will show mine opinion - In this language, as in Job 32:6, there is a delicate expression of modesty in the Hebrew which does not appear in our translation. It is אף־אני 'aph 'ănı̂y - even I.
Read Albert Barnes on Job 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Mine opinion — Rather. My knowledge. “Elihu speaks more in the scholastic tone of controversy than the three.” — Delitzsch.
Read Daniel Denison Whedon on Job 32 →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
I too will answer; yes, I will declare what I know.
I also will answer my part, and I also will show my opinion.
I too will answer; yes, I will declare what I know.
I too will answer my part, I too will explain what I know.
Tyndale line
I said, I will answer also my part, I also will shew mine opinion.
I also will answer my part, I also will show mine opinion.
I also will answer my part, I also will shew mine opinion.
I said , I will answer also my part, I also will show my opinion.
Then answered I in my turne, and I shewed mine opinion.
Strictly literal
I will answer, I also in my turn, I also will shew what I know:
I answer, even I — my share, I shew my opinion — even I.
I answer, even I—my share, || I show my opinion—even I.
[But] I also will surely answer my part, I myself also will show forth what I know;
No, I also will answer on my part; I will also tell them my knowledge.
From the Latin
I also will answer my part, and will shew my knowledge.
Simplified
No—now I'll give my answer too. I'll tell you what I know.
I will give my answer; I will put forward my knowledge:
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 largely agree in their rendering of the verse, with six of the eight words matching. The Septuagint's word order and articles differ, but the core meaning remains intact.
אַעֲנֶ֣ה אַף־ אֲנִ֣י חֶלְקִ֑י אֲחַוֶּ֖ה דֵעִ֣י אַף־ אָֽנִי׃
6 of the 8 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 32:17
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.
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
an'-ser: In our English Bible the word "answer" does not always mean a simple reply to a question.
1. In the Old Testament:
Six different words are translated by answer.
(1) It is frequently used where no question has been asked and in such cases it means a word, a statement.
(2) It also means a response (Job 21:34; 34:36).
(3) It often means a declaration or proclamation from God where no question has been asked. See the many passages that read: "The Lord answered and said."
Besides the common use of this word in the sense of to reply, it is very often used in the bible, following the Hebrew and Greek idioms, in the sense of to speak; meaning simply that one begins or resumes his discourse, Zec 3:4; 6:4; Mt 11:25; 12:38; Lu 7:40. It also means, to sing in choruses or responses, 1Sa 18:7; and to give account of one’s self in judgment, Ge 30:33; Job 9:3.
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
DirObjM — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
The Hebrew word חֵ֫לֶק (*cheleq*) has two main meanings: it can refer to a portion or share, often in the context of land or inheritance, and it can denote smoothness or seductiveness, particularly in speech. The entries highlight its use in various contexts, including as a divine award. Notably, it appears in Proverbs 7:21 in relation to speech.
חֵ֫לֶק n.m. portion, tract, territory
portion, share
portion, tract, of land
hence portion, i.e. (acquired) possession
chosen portion, habitual mode of life
portion, award, from God
H2506a חֵ֫לֶק portion, tract, territory H2506b חֵ֫לֶק smoothness, seductiveness of speech
2506 cheleq khay'lek
from 2505; properly, smoothness (of the tongue); also an
allotment:--flattery, inheritance, part, X partake, portion.
see HEBREW for 02505
חֵ֫לֶק (che.leq) — portion.
1) portion, share, part, territory
1a) portion, share
1b) portion, tract, parcel (of land)
1c) one's portion, one's possession
1d) (chosen) portion
1e) portion, award (from God)
Aramaic equivalent: cha.laq (חֲלָק "portion" H2508)
חֵ֫לֶק (che.leq) — smoothness.
smoothness, seductiveness, flattery
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
חָוָה (chavah) is a Hebrew verb that primarily means to declare or show. It is a primitive root related to the concepts of living and explaining. The entries indicate it is used in the Piel form, suggesting a more intensive action, and it has an Aramaic equivalent. There is a note that it appears poetically and in later texts.
[חָוָה] vb. only Pi. (poet. & late), tell, declare
base
H2331 חָוָה
2331 chavah khaw-vah'
a primitive root; (compare 2324, 2421); properly, to live; by
implication (intensively) to declare or show:--show.
see HEBREW for 02324
see HEBREW for 02421
חָוָה (cha.vah) — to explain.
1) (Piel) to tell, declare, show, make known
2) (CLBL) to breath
Aramaic equivalent: cha.vah (חֲוָה "to show" H2324)
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
See TALE.
דֵּעַ (dea`) refers to knowledge or opinion, encompassing both general knowledge and specific judgments, including God's knowledge. It is derived from another Hebrew word, יָדַע (yada`), which also relates to knowledge. The term appears in contexts that emphasize understanding and discernment.
[דֵּעַ] n.[m.] knowledge, opinion (late)
base
H1843 דֵּעַ
1843 dea` day'-ah
from 3045; knowledge:--knowledge, opinion.
see HEBREW for 03045
דֵּעַ (de.a) — knowledge.
1) knowledge, opinion
1a) God's knowledge
1b) judgment, opinion
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
DirObjM — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs