Job 36:8 — Word Study
WLCוְאִם־ אֲסוּרִ֥ים בַּזִּקִּ֑ים יִ֝לָּכְד֗וּן בְּחַבְלֵי־ עֹֽנִי׃
BSAAnd ifʼim men are boundʼâçar [prisoners, those who commit crimes, tied down, fettered] with chainszîyqâh [missiles, metal fetters] caughtlâkad▸ [seized, taken] in cordschebel [ropes, bonds] of afflictionʻŏnîy [misery, trouble, hardship]
| Greek | English | Parsing |
|---|---|---|
| וְאִם־ | and if | Conjunction, particle |
| אֲסוּרִ֥ים | [they are] bound | Verb, Qal, participle (passive) masculine plural |
| בַּזִּקִּ֑ים | in fetters | Preposition, noun common masculine plural absolute |
| יִ֝לָּכְד֗וּן | they are caught ! | Verb niphal imperfect third person masculine plural, suffix |
| בְּחַבְלֵי־ | in cords of | Preposition, noun common both plural construct |
| עֹֽנִי׃ | affliction | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And if men are bound with chains, caught in cords of affliction, |
| KJV | And if they be bound in fetters, and be holden in cords of affliction; |
| ASV | And if they be bound in fetters, And be taken in the cords of affliction; |
| YLT | And if prisoners in fetters They are captured with cords of affliction, |
| WEB | If they are bound in fetters, and are taken in the cords of afflictions, |
| BBE | And if they have been prisoned in chains, and taken in cords of trouble, |
The translations agree on the meaning of אֲסוּרִ֥ים — see How Translations Differ.
The sentence begins with a conditional clause, followed by phrases that elaborate on the state of being bound and caught.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָסַר
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 36:8
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 Reflection on Sufferinggenerated
Job 36:8 discusses the condition of men who are imprisoned and suffering. Job presents a scenario where individuals are bound and caught in their afflictions, setting the stage for God’s response to their plight. This verse is part of a larger discourse on divine justice and the consequences of human actions, emphasizing the need for correction and the possibility of redemption.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 13:27 | You put my feet in the stocks and stand watch over all my paths; You set a limit for the soles of my feet. |
| 2 | Job 19:6 | then understand that it is God who has wronged me and drawn His net around me. |
| 3 | Job 33:18–19 | to preserve his soul from the Pit and his life from perishing by the sword. |
| 4 | Psalm 18:5 | The cords of Sheol entangled me; the snares of death confronted me. |
| 5 | Psalm 107:10 | Some sat in darkness and in the shadow of death, prisoners in affliction and chains, |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֲסוּרִ֥ים, 'a.su.Rimgenerated
The word אָסַר (asar) is a verb meaning to bind or tie. It is used here in the participle form, indicating a state of being bound. This reflects a physical and metaphorical sense of imprisonment, applicable to those who are constrained by their circumstances.
In this context, the passive form suggests that these individuals are not binding themselves but are subjected to external forces, highlighting their vulnerability. The imagery evokes a sense of helplessness, emphasizing the severity of their situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term bound for אֲסוּרִ֥ים.
Sentence Structuregenerated
The verse has a main clause introduced by the conjunction וְאִם־ (ve.'im-), setting a conditional tone. The main action is governed by the verb יִ֝לָּכְד֗וּן (yi.la.khe.Dun), which describes the state of being caught.
The structure includes several phrases: a participial phrase describing the state of being bound, a prepositional phrase indicating the means of binding, and a noun phrase specifying the type of affliction. This layered structure emphasizes the complexity of human suffering.
Septuagint Backgroundgenerated
The Septuagint translates אֲסוּרִ֥ים as πεπεδημένοι, which also conveys the notion of being bound or imprisoned. This choice aligns with the Hebrew meaning but may carry additional connotations of being restrained by circumstances beyond one's control.
This translation choice reflects an interpretation that emphasizes not just physical binding but also the broader implications of captivity and suffering.
In plain words — the whole versegenerated
Job 36:8 describes men who are bound with chains and caught in cords of affliction. This verse highlights the suffering of individuals who are imprisoned, emphasizing their need for divine intervention and correction.
Frequently Asked Questionsgenerated
Being 'bound with chains' refers to a state of physical or metaphorical imprisonment, indicating a lack of freedom and the weight of affliction.
This verse illustrates the reality of human suffering and the need for God's intervention in times of distress.
The 'cords of affliction' symbolize the various hardships and troubles that bind individuals, reflecting their struggles in life.
Being 'caught' suggests a loss of control and the overwhelming nature of suffering, highlighting the need for rescue and redemption.
Reflection Questionsgenerated
- In what ways have I felt bound or restricted in my own life?
- How can I seek help when I feel caught in difficult circumstances?
- What does this verse teach me about the nature of suffering?
- How can I support others who are experiencing affliction?
The early church on this verse — how the Fathers read it
The early commentary from Gregory the Dialogist discusses the implications of being bound and the divine response to human suffering, reflecting on the nature of affliction.
And if they shall be in chains, and bound with the cords of poverty, He will shew them their works, and their wickednesses, because they have been violent. The chains of bondage, are the very detention of their present pilgrimage.Early Church Fathers on Job 36 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 36:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd if [they be] bound in fetters,.... Not the wicked, as the Targum, but the righteous spoken of in Job 36:7, with which this is closely connected; and this is not to be understood of righteous
Read John Gill on Job 36 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if they be bound in fetters, and be holden in cords of affliction; If they be afflicted, it is no proof that they are hypocrites, as the friends maintain; or that God disregards them, and is
Read Robert Jamieson on Job 36 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf through the vicissitude of worldly affairs, and the righteous judgment of God upon them for their sins, they be brought from their throne into a prison, as sometimes hath been done.
Read Matthew Poole on Job 36 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 36:8 And if [they be] bound in fetters, [and] be holden in cords of affliction;Ver. 8. And if they be bound in fetters] If it so happens, that through abuse of their prosperity and preferment, they wander, as they are men, out of the right way, and God sends out afflictions as his pursuivants to attack them, and lay them in cold irons for their correction, and to prevent judgment, Psalms 107:10. And be holden in cords of affliction] Or poverty; so that irretiti funibus misere vixerint (as the Tigurines here translate), they have only prisoners’ pittances, which will neither keep them alive nor suffer them to die.
Read John Trapp on Job 36 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. And if they be bound in fetters] These are means which God uses, not of punishment, but of correction.
Read AdamClarke on Job 36 →CambridgeThe Cambridge Bible for Schools and Colleges5–25. Elihu’s doctrine is in a word: God is great and despiseth not, He is great in strength of heart. His greatness is that of understanding, which enables Him to estimate all rightly, to see through all right and wrong, and to adapt His providence to the strong and to the weak, the evil and the good. This thought with the illustrations of it, Job 36:6-15, and the application of it to Job , vv16-25, exhaust the first half of this concluding speech.
Read Cambridge on Job 36 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd if they be bound in fetters - That is, if the righteous are thrown into prison, and are subjected to oppressions and trials, or if they are chained down, as it were, on a bed of pain, or crushed
Read Albert Barnes on Job 36 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleStrophe b — The sufferings the righteous experience are intended to be restorative, and at the same time to promote temporal and spiritual prosperity; failing of this, they entail destruction, Job 36:8-12.8.
Read Daniel Denison Whedon on Job 36 →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 if men are bound with chains, caught in cords of affliction,
If they are bound in fetters, and are taken in the cords of afflictions,
And if men are bound with chains, caught in cords of affliction,
But if they are bound in chains, and held captive by the cords of affliction,
Tyndale line
And if they be bound in fetters, and be holden in cords of affliction;
And if they be bound in fetters, And be taken in the cords of affliction;
And if they be bound in fetters, and be taken in the cords of affliction;
And if they are bound in fetters, and are held in cords of affliction;
And if they bee bound in fetters and tyed with the cordes of affliction,
Strictly literal
And if, bound in fetters, they be held in cords of affliction,
And if prisoners in fetters They are captured with cords of affliction,
And if prisoners in chains || They are captured with cords of affliction,
And if they be bound in fetters, and if they be entangled in the cords of affliction:
If they are bound in chains and trapped in cords of suffering,
From the Latin
And if they shall be in chains, and be bound with the cords of poverty:
Simplified
If they are bound in chains, tied down by ropes of suffering,
And if they have been prisoned in chains, and taken in cords of trouble,
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 וְאִם־ אֲסוּרִ֥ים בַּזִּקִּ֑ים יִ֝לָּכְד֗וּן בְּחַבְלֵי־ עֹֽנִי׃, and the Septuagint matches this closely with a similar structure. The Dead Sea Scrolls show some restoration but align with the Masoretic Text in key terms, underscoring the consistency of the message across these witnesses.
וְאִם־ אֲסוּרִ֥ים בַּזִּקִּ֑ים יִ֝לָּכְד֗וּן בְּחַבְלֵי־ עֹֽנִי׃
6 of the 6 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.
[ואם] [אסורים] [בזקים] ילכדו׳ן בחבלי עני
2 words on the leather — 1 partly restored, 3 supplied entire by an editor.
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 36:8
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj | Conj — Conjunction · particleHC/Tc
אָסַר (asar) is a Hebrew verb meaning to tie or bind, with a range of applications including imprisonment and the figurative sense of obligation, such as oaths. It can also refer to preparing for battle or being taken prisoner. The entries indicate that it can be used in various forms, including Qal, Niphal, and Pual, each with slightly different nuances.
[אָסַר] vb. tie, bind, imprison
Qal
tie, bind, for security
tie, harness
bind, with cords
gird (rare & late)
begin the battle, make the attack
fig. of obligation of oath or vow
Niph. be bound, imprisoned
Pu. be taken prisoner
base
H631 [אָסַר] tie, bind, imprison .. tie, bind, for security
. tie, harness
. bind, with cords
. gird (rare & late)
. begin the battle, make the attack
. fig. of obligation of oath or vow
. be bound, imprisoned
. be taken prisoner
631 'acar aw-sar'
a primitive root; to yoke or hitch; by analogy, to fasten in
any sense, to join battle:--bind, fast, gird, harness, hold,
keep, make ready, order, prepare, prison(-er), put in bonds,
set in array, tie.
אָסַר (a.sar) — to bind.
1) to tie, bind, imprison
1a) (Qal)
1a1) to tie, bind
1a2) to tie, harness
1a3) to bind (with cords)
1a4) to gird (rare and late)
1a5) to begin the battle, make the attack
1a6) of obligation of oath (figurative)
1b) (Niphal) to be imprisoned, bound
1c) (Pual) to be taken prisoner
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine pluralHVqsmpa
See BIND.
זֵק (ziqah) refers to both a 'missile' or 'spark' and a 'fetter' or 'chain' used for captives. The word is derived from a root meaning to leap forth, suggesting a connection to fire or binding. It appears in contexts related to both fiery objects and restraints.
[זֵק] n.[m.] missile, spark
base
[זֵק] n.[m.] fetter, only pl.:—fetters of captives
base
H2131a זֵק missile, spark H2131b זֵק fetter, only pl.:—fetters of captives
2131 ziyqah zee-kaw'
(Isa. 50: (feminine); and ziq {zeek}; or zeq {zake}; from
2187; properly, what leaps forth, i.e. flash of fire, or a
burning arrow; also (from the original sense of the root) a
bond:--chain, fetter, firebrand, spark.
see HEBREW for 050
see HEBREW for 02187
זֵק (zi.qah) — missile.
spark, missile, firebrand, flaming arrow
זֵק (zi.qah) — fetter.
fetters
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
Fetters were for the feet only, while chains were for any part of the body. They were usually made of brass, and also in pairs, the word being in the dual number. Iron was occasionally employed for the purpose. (Psalms 105:18; 149:8)
לָכַד (lakad) means to capture, seize, or take, often by lot. It can refer to catching in a net or trap, as well as figuratively to describe things sticking together. The verb appears in various forms, including Qal (to capture), Niphal (to be captured), and Hithpael (to grasp each other).
לָכַד 121 vb. capture, seize, take (by lot)
Qal
capture, seize
fig. of entrapping men
of taking by lot
Niph.
be captured in war
of men, be caught
be taken by lot
Hithp. they grasp each other, and cannot be separated
base
H3920 לָכַד capture, seize, take (by lot)
3920 lakad law-kad'
a primitive root; to catch (in a net, trap or pit);
generally, to capture or occupy; also to choose (by lot);
figuratively, to cohere:--X at all, catch (self), be frozen,
be holden, stick together, take.
לָכַד (la.khad) — to capture.
1) to capture, take, seize
1a) (Qal)
1a1) to capture, seize
1a2) to capture (of men) (fig.)
1a3) to take (by lot)
1b) (Niphal)
1b1) to be captured
1b2) to be caught (of men in trap, snare) (fig.)
1c) (Hithpael) to grasp each other
V-Niphal-Imperf-3mp | Suff — Verb niphal imperfect third person masculine plural · suffixHVNi3mp/Sn
The Hebrew word חֶ֫בֶל (*chevel*) encompasses meanings related to a cord or rope, territory, and pain or pangs. It can refer to a measuring line, a company or band, and even destruction. The entries indicate a range of uses, from physical objects like cords to abstract concepts like sorrow. Notably, it is associated with both physical and emotional contexts.
חֶ֫בֶל n.m. f. cord, territory, band
cord, rope
measuring-cord, line
measured portion, lot, part, region
band, company of prophets
base
חֵ֫בֶל n.m. pain, pang
pains of travail
of other than birth-pangs
base
חֹבְלִים n.[m.]pl. union (lit. binders) name of Zec.’s second symbolic staff
base
חֶ֫בֶל n.m. destruction—Mi 2:10
ref
H2256a חֶ֫בֶל cord, territory, band H2256b חֵ֫בֶל pain, pang H2256c חֹבְלִים union H2256d חֶ֫בֶל destruction
2256 chebel kheh'-bel
or chebel {khay'-bel}; from 2254; a rope (as twisted),
especially a measuring line; by implication, a district or
inheritance (as measured); or a noose (as of cords);
figuratively, a company (as if tied together); also a throe
(especially of parturition); also ruin:--band, coast, company,
cord, country, destruction, line, lot, pain, pang, portion,
region, rope, snare, sorrow, tackling.
see HEBREW for 02254
חֶ֫בֶל (che.vel) — Mahalab.
This name means a cord, territory, region
Another name of ach.lav (אַחְלָב "Ahlab" H0303)
חֵ֫בֶל (che.vel) — pain.
1) pain, sorrow, travail, pang
1a) pains of travail
1b) pains, pangs, sorrows
חֹבְלִים (chov.lim) — union.
union
חֶ֫בֶל (che.vel) — destruction.
destruction
חֶ֫בֶל (che.vel) — cord.
1) a cord, rope, territory, band, company
1a) a rope, cord
1b) a measuring-cord or line
1c) a measured portion, lot, part, region
1d) a band or company
§ destruction
Prep | N-cp — Preposition · noun common both plural constructHR/Ncbpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עֳנִי (oniy) refers to affliction, poverty, and misery. It is derived from the root word עָנָה (H6031), which relates to depression or trouble. The entries consistently emphasize its meanings related to suffering and hardship.
עֳנִי n.m. affliction, poverty
base
H6040 עֳנִי affliction, poverty
6040 `oniy on-ee'
from 6031; depression, i.e. misery: --afflicted(-ion),
trouble.
see HEBREW for 06031
עֳנִי (o.ni) — affliction.
1) affliction, poverty, misery
1a) affliction
1b) poverty
N-ms — Noun common · masculine singular absoluteHNcmsa
a-flik'-shun: Represents no fewer than 11 Hebrew words in the Old Testament, and 3 Greek words in the New Testament, of which the most common are (oni), (thlipsis). It is used
(1) actively = that which causes or tends to cause bodily pain or mental distress, as "the bread of affliction" (De 16:3; 2Ch 18:26); often in plural, as "Many are the afflictions of the righteous" (Ps 34:19);
(2) passively = the state of being in pain or trouble, as "to visit the fatherless and widows in their affliction" (Jas 1:27).
The following are the chief forms of affliction referred to: