Job 9:1 — Word Study
WLCוַיַּ֥עַן אִיּ֗וֹב וַיֹּאמַֽר׃
BSAThen JobʼÎyôwb [the patriarch famous for his patience] answeredʻânâh▸ [replied, made a response, and said, to dwell, to respond]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֥עַן | and he answered | Verb, Qal, sequential imperfect third person masculine singular |
| אִיּ֗וֹב | Job | Noun proper masculine |
| 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 answered: |
| KJV | Then Job answered and said, |
| ASV | Then Job answered and said, |
| YLT | And Job answereth and saith: — |
| WEB | Then Job answered, |
| BBE | And Job made answer and said, |
The translations agree on Job's action of answering, with no significant differences noted.
The sentence consists of a main clause followed by a subordinate clause, emphasizing Job's response.
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 9:1
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 His Friendsgenerated
Job 9:1 shows Job answering after his friends have spoken about his suffering. He acknowledges their words but expresses his understanding of the limitations of human righteousness before God. This moment sets the stage for deeper reflections on justice and divine authority, as Job grapples with his own plight and the nature of God’s governance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 4:17 | ‘Can a mortal be more righteous than God, or a man more pure than his Maker? |
| 2 | Job 14:3–4 | Do You open Your eyes to one like this? Will You bring him into judgment before You? |
| 3 | Job 25:4 | How then can a man be just before God? How can one born of woman be pure? |
| 4 | Job 32:2 | This kindled the anger of Elihu son of Barachel the Buzite, of the family of Ram. He burned with anger against Job for justifying himself rather than God, |
| 5 | Job 33:9 | ‘I am pure, without transgression; I am clean, with no iniquity in me. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — עָנָה, vai.Ya.'angenerated
The verb עָנָה (anah) is a Qal imperfect form, meaning 'to answer' or 'to respond.' Its root suggests paying attention, and it encompasses a range of meanings from giving an answer to singing praises. In this context, Job is responding to his friends, indicating his engagement with their arguments.
This word illustrates Job's active role in the dialogue, as he not only listens but also articulates his thoughts. The use of this verb highlights the importance of communication in his situation, as he seeks to express his understanding of God's justice.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on Job's action of answering.
Sentence Structuregenerated
The sentence comprises two main clauses: the first introduces Job's action of answering, while the second presents his speech. The structure emphasizes Job's response as a pivotal moment in the narrative.
The finite verbs יַּ֥עַן (he answered) and יֹּאמַֽר (he said) anchor the clauses, showing Job's active engagement in the dialogue.
Septuagint Backgroundgenerated
The Septuagint translates עָנָה as ὑπολαβὼν (hypolabōn), meaning 'to take up' or 'to respond.' This choice indicates a slightly broader interpretation of Job's action, suggesting he is not just answering but also taking up the conversation.
This translation reflects the Greek understanding of dialogue, emphasizing the interactive nature of Job's response.
In plain words — the whole versegenerated
Job 9:1 shows Job responding to his friends after they have spoken. He acknowledges their points but also emphasizes the difficulty of being righteous before God. This moment is crucial as it leads to deeper discussions about justice and God's power.
Frequently Asked Questionsgenerated
Job is engaging with his friends' arguments, indicating his understanding of their points while also expressing his own perspective on righteousness before God.
Job's reply is significant as it highlights his struggle with understanding God's justice amidst his suffering, setting the stage for the themes explored in the book.
The name Job is associated with the meaning 'hated' or 'persecuted,' reflecting his trials and the challenges he faces throughout the narrative.
Job's response illustrates the tension between human suffering and divine justice, a central theme in the book of Job as he grapples with his faith and understanding of God.
Reflection Questionsgenerated
- In what ways do I respond to challenges in my life, similar to how Job responds to his friends?
- How can I express my understanding of God's justice in difficult situations?
- What can I learn from Job's patience and perseverance in the face of suffering?
- How do I engage in conversations about faith and suffering with others?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced Job's response to discuss themes of suffering and divine justice, as seen in the quotation from Julian of Eclanum.
“Then Job answered, ‘Indeed I know that this is so, and that a mortal formed by God will not be justified.’ ” He asserts that he does not agree entirely with Bildad’s judgment but only with a part of it.Early Church Fathers on Job 9 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Job 9:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Job answered and said. Without taking notice of Bildad's harsh expressions and severe censures, or his unfriendliness to him; he enters directly into the argument, grants some things, confutes
Read John Gill on Job 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Job answered and said, No JFB commentary on this verse.
Read Robert Jamieson on Job 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 9:1 Then Job answered and said,Ver. 1. Then Job answered and said] He answered to his two friends who had formerly spoken; first, to Eliphaz’ s speech, Job 4:17, and next to that of Bildad, Job 8:3. Bildad had interrupted him when he would have excused himself, that he did by no means deny the justice of God, as they mistook him. Now, therefore, that Bildad had spoken his utmost, Job beginneth to dispute and to declare his judgment concerning that subject; and this he doth longe magnificentius et augustius quam socii, saith Mercer, far more magnificently and majestically than his two friends had done, proving that God is just, even then when he affiicteth the innocent; neither have such…
Read John Trapp on Job 9 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER IX Job acknowledges God's justice and man's sinfulness, 1-3. Celebrates his almighty power as manifested in the earth and in the heavens, 4-10. Maintains that God afflicts the innocent as well as the wicked, without any respect to their works: and hath delivered the earth into the hands of the wicked, 11-24. Complains of his lot, and maintains his innocence, 25-35. NOTES ON CHAP. IX
Read AdamClarke on Job 9 →CambridgeThe Cambridge Bible for Schools and Colleges2. It is not quite easy to see what form of the maxim of the friends it is to which Job gives his sneering assent in this verse, when he says, To be sure I know that it is so. In Job 9:10 he quotes words from Eliphaz, ch. Job 5:9, verbatim, and he may refer to the form in which this speaker put forward the principle common to them all, Shall man be righteous before God? ch. Job 4:17. In this case the second member of the verse merely explains the words that it is so, Of a truth I know that it is so: How shall man be righteous with God? Job, however, gives a different turn to the words, meaning by them, How shall man substantiate his righteousness, and make it to appear, when he has to…
Read Cambridge on Job 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleJOB’S SECOND REPLY. Chaps. 9, 10.1. Job answered — He admits that man cannot answer for his sins before God.
Read Daniel Denison Whedon on Job 9 →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 answered:
Then Job answered,
Then Job answered:
Then Job answered:
Tyndale line
Then Job answered and said,
Then Job answered and said,
Then Job answered and said,
Then Job answered and said,
Then Iob answered, and sayd,
Strictly literal
And Job answered and said,
And Job answereth and saith: —
And Job answers and says:
Then answered Job, and said,
Then Job answered and said,
From the Latin
And Job answered, and said:
Simplified
Job replied,
And Job made answer and said,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads וַיַּ֥עַן אִיּ֗וֹב וַיֹּאמַֽר׃, which matches the Septuagint's rendering closely in meaning, though the order differs. Both texts affirm Job's role in the conversation, demonstrating consistency across these ancient witnesses.
וַיַּ֥עַן אִיּ֗וֹב וַיֹּאמַֽר׃
3 of the 3 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 9:1
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
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