Job 42:1 — Word Study
WLCוַיַּ֖עַן אִיּ֥וֹב אֶת־ יְהוָ֗ה וַיֹּאמַֽר׃
BSAThen JobʼÎyôwb [the patriarch famous for his patience] repliedʻânâh▸ [answered, responded to] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֖עַן | and he answered | Verb, Qal, sequential imperfect third person masculine singular |
| אִיּ֥וֹב | Job | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| יְהוָ֗ה | Yahweh | Noun proper |
| 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 | Then Job replied to the LORD: |
| KJV | Then Job answered the LORD, and said, |
| ASV | Then Job answered Jehovah, and said, |
| YLT | And Job answereth Jehovah and saith: — |
| WEB | Then Job answered Yahweh: |
| BBE | And Job said in answer to the Lord, |
All translations agree on the core meaning of Job's response — see How Translations Differ.
The main clause introduces Job's reply, with supporting clauses detailing the action of answering and the subject involved.
6 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
subjectאִיּוֹב
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 42:1
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 Response to Godgenerated
Job 42:1 marks a pivotal moment where Job replies to the LORD after a long dialogue filled with questions about divine justice and human suffering. In this reply, Job acknowledges God's omnipotence and his own lack of understanding. This exchange follows a series of profound questions posed by God, highlighting Job's humility and recognition of God's authority.
Cross References
The Key Word — עָנָה, vai.Ya.'angenerated
The verb עָנָה (*anah*) is a Qal form, indicating a simple action performed by Job in response to God. It covers a range of meanings from answering to singing, emphasizing Job's act of responding to divine inquiry.
This word's root suggests attentiveness, implying that Job is not just answering but is also heeding God's questions. The lexicons highlight its use in contexts involving speech and music, showing the depth of Job's engagement with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of Job's response as replied or answered.
Sentence Structuregenerated
The finite verb וַיַּ֖עַן (*vai.Ya'an*), and he answered, governs the sentence, with Job as the subject and a second verb, וַיֹּאמַֽר (*vai.yo.Mar*), and he said, following. This structure emphasizes Job's immediate response to God.
The sentence follows a straightforward order, with the subject Job placed before the verbs, indicating his direct engagement with the LORD.
Septuagint Backgroundgenerated
The Septuagint translates עָנָה as ὑπολαβὼν (*hypolabōn*), meaning having answered. This choice highlights Job's active role in the dialogue with God, suggesting a more dynamic interaction than merely responding.
This translation reflects a nuanced understanding of Job's engagement, emphasizing the act of taking up the challenge posed by God.
In plain words — the whole versegenerated
Job 42:1 shows Job answering the LORD after a series of questions. He acknowledges God's power and admits his own limitations. This moment highlights Job's humility and recognition of God's authority.
Frequently Asked Questionsgenerated
Job's response signifies his acknowledgment of God's sovereignty and his own limitations in understanding God's ways.
Job is known for his patience because he endured great suffering and loss while maintaining his faith in God.
Job speaking to God signifies a personal relationship where he can express his thoughts and feelings, reflecting the nature of prayer.
Job's reply connects to the preceding chapters by addressing the questions God posed, demonstrating his willingness to engage with God's challenges.
Reflection Questionsgenerated
- How do I respond to difficult questions or challenges in my life?
- In what ways can I acknowledge God's authority in my own struggles?
- What can I learn from Job's patience and faith during trials?
- How can I cultivate a deeper relationship with God through prayer and dialogue?
The early church on this verse — how the Fathers read it
The commentary from Olympiodorus of Alexandria interprets Job's declaration of God's power and knowledge, emphasizing Job's newfound understanding.
[Job] openly declares that he had not learned these things before but had come to know the unconquered power of God. And since God penetrates the decisions of people and understands the thoughts of all,Early Church Fathers on Job 42 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Job 42:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Job answered the Lord, and said. For though he had said he would answer no more, Job 40:5; yet he might mean not in the manner he had, complaining of God and justifying himself; besides he might
Read John Gill on Job 42 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Job answered the LORD, and said, No JFB commentary on this verse.
Read Robert Jamieson on Job 42 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 42:1 Then Job answered the LORD, and said,Ver. 1. Then Job answered the Lord, and said] After that he had been so plainly and plentifully convinced by Almighty God, 1. That he was far short of him in eternity, wisdom, power, providence, &c.; 2. That he could not stand before behemoth and leviathan, the works of his hands; Job yieldeth, submitting to God’ s justice, and imploring his mercy: so effectual is the word of God’ s grace in the hearts of his elect. It had need to be an elaborate speech that shall work upon the conscience, such as was this before going. Vide etiam quid afflictio faciat, saith Mercer. See here also the happy fruit of an affliction sanctified. "By this shall the…
Read John Trapp on Job 42 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XLII Job humbles himself before God, 1-6. God accepts him; censures his three friends; and commands Job to offer sacrifices for then, that he might pardon and accept them, as they had not spoken what was right concerning their Maker, 7-9. The Lord turns Job's captivity; and his friends visit him, and bring him presents, 10, 11. Job's affluence becomes double to what it was before, 12. His family is also increased, 13-15. Having lived one hundred and forty years after his calamities, he dies, 16, 17. NOTES ON CHAP. XLII
Read AdamClarke on Job 42 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Job 42:1-6. Job’s reply to the Lord’s Second Address from the Storm The Lord’s words make Job feel more deeply than before that greatness which belongs to God alone, and with deep compunction he retracts his past words and repents in dust and ashes.
Read Cambridge on Job 42 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleJOB’S SECOND AND LAST REPLY, Job 42:2-6.In recognising the almightiness of God — his infinite power in its relations not only to the diversified types of evil, but to evil itself — Job declares God
Read Daniel Denison Whedon on Job 42 →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
Then Job replied to the LORD:
Then Job answered Yahweh:
Then Job replied to the LORD:
Then Job answered the Lord:
Tyndale line
Then Job answered the LORD, and said,
Then Job answered Jehovah, and said,
Then Job answered the LORD, and said,
Then Job answered the LORD, and said,
Then Iob answered the Lord, and sayd,
Strictly literal
And Job answered Jehovah and said,
And Job answereth Jehovah and saith: —
And Job answers YHWH and says:
Then answered Job unto the Lord, and said,
Then Job answered Yahweh and said,
From the Latin
Then Job answered the Lord, and said:
Simplified
Then Job answered the Lord.
And Job said in answer to the Lord,
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 וַיַּ֖עַן אִיּ֥וֹב אֶת־ יְהוָ֗ה וַיֹּאמַֽר׃, which aligns closely with the Septuagint, though only two of the five words match directly. The differences in word order and articles in the Septuagint do not alter the essential meaning of Job's response.
וַיַּ֖עַן אִיּ֥וֹב אֶת־ יְהוָ֗ה 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 42:1
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.
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
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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