Job 15:3 — Word Study
WLCהוֹכֵ֣חַ בְּ֭דָבָר לֹ֣א יִסְכּ֑וֹן וּ֝מִלִּ֗ים לֹא־ יוֹעִ֥יל בָּֽם׃
BSAShould he argueyâkach [reason, dispute] with uselesslôʼ [unprofitable, not beneficial] wordsdâbâr or speechesmillâh [talk, utterances] that serve nolôʼ [bring, do] purposeyaʻal▸ [good, benefit]
| Greek | English | Parsing |
|---|---|---|
| הוֹכֵ֣חַ | does he argue? | Verb, Hiphil, infinitive absolute |
| בְּ֭דָבָר | with a word | Preposition, noun common masculine singular absolute |
| לֹ֣א | [which] not | Particle |
| יִסְכּ֑וֹן | it is of use | Verb, Qal, imperfect third person masculine singular |
| וּ֝מִלִּ֗ים | and words | Conjunction, noun common masculine plural absolute |
| לֹא־ | [which] not | Particle |
| יוֹעִ֥יל | anyone profits | Verb, Hiphil, imperfect third person masculine singular |
| בָּֽם׃ | by them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Should he argue with useless words or speeches that serve no purpose? |
| KJV | Should he reason with unprofitable talk? or with speeches wherewith he can do no good? |
| ASV | Should he reason with unprofitable talk, Or with speeches wherewith he can do no good? |
| YLT | To reason with a word not useful? And speeches — no profit in them? |
| WEB | Should he reason with unprofitable talk, or with speeches with which he can do no good? |
| BBE | Will he make arguments with words in which is no profit, and with sayings which have no value? |
Where they part company is in the interpretation of יָכַח — see How Translations Differ.
The sentence is structured around a main question, with a follow-up that clarifies the nature of the words in question.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָכַח
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 15:3
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 15:3 presents Job questioning the value of arguments that lack substance. He is engaged in a debate with his friends who are offering counsel that he perceives as empty and unhelpful. This verse is part of a broader discourse where Job reflects on the futility of their words and the importance of meaningful communication, as seen in the surrounding verses that emphasize the need for wisdom and understanding.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 13:4–5 | You, however, smear with lies; you are all worthless physicians. |
| 2 | Job 16:2–3 | “I have heard many things like these; miserable comforters are you all. |
| 3 | Job 26:1–3 | Then Job answered: |
| 4 | Malachi 3:13–15 | “Your words against Me have been harsh,” says the LORD. “Yet you ask, ‘What have we spoken against You?’ |
| 5 | Matthew 12:36–37 | But I tell you that men will give an account on the day of judgment for every careless word they have spoken. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — הוֹכֵ֣חַ, ho.Khe.achgenerated
The Hebrew word יָכַח (yakach) is a verb in the Hiphil form, meaning to argue, rebuke, or correct. It often implies a sense of judgment or proving a point, which is evident in Job's challenge to his friends. This word encapsulates the act of engaging in dispute, suggesting that Job is calling into question the effectiveness of their arguments.
In this context, Job uses the word to express his frustration with their unhelpful discourse. The emphasis on arguing without purpose highlights the need for constructive dialogue rather than empty words.
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 verb in the verse is הוֹכֵ֣חַ, does he argue?, which governs the entire sentence. It is followed by a prepositional phrase בְּ֭דָבָר (with a word), and two clauses that describe what is not useful: לֹ֣א יִסְכּ֑וֹן (it is of use) and לֹא־ יוֹעִ֥יל (does not benefit).
The structure emphasizes Job's rhetorical questioning, leading the reader to consider the implications of speaking without substance. The arrangement of phrases underscores the futility of the arguments being presented.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew הוֹכֵ֣חַ is rendered as ἐλέγξων, which carries the connotation of reproving or correcting. This choice suggests a focus on the act of confronting someone with their faults, aligning with Job's intent to challenge the empty words of his friends.
The translation reflects a similar concern for the nature of discourse, emphasizing the importance of meaningful communication rather than mere argumentation.
In plain words — the whole versegenerated
Job 15:3 asks whether it is wise to argue with words that are meaningless and do not help anyone. Job is responding to his friends, suggesting that their attempts to counsel him are not beneficial. This highlights the importance of speaking with purpose and value.
Frequently Asked Questionsgenerated
Job refers to arguments or speeches that lack substance and do not contribute positively to the discussion.
Job feels that their words are empty and do not address his situation meaningfully.
It emphasizes the need for meaningful dialogue rather than engaging in pointless arguments.
We learn the importance of ensuring our words are constructive and beneficial in conversations.
Reflection Questionsgenerated
- What are some examples of conversations where I have experienced empty words?
- How can I ensure that my words are meaningful and helpful to others?
- In what situations do I find myself arguing without purpose?
- What does this verse teach me about the value of constructive dialogue?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the importance of meaningful speech. Gregory the Dialogist reflects on the futility of arguing with unhelpful words.
Whence Eliphaz adds; Thou reprovest with words him that is not equal to thee, and thou speakest what is not expedient for thee.Early Church Fathers on Job 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 15:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShould he reason with unprofitable talk?.... That is, the wise man, such a man as Job; does it become him to talk such idle stuff?
Read John Gill on Job 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShould he reason with unprofitable talk? or with speeches wherewith he can do no good? No JFB commentary on this verse.
Read Robert Jamieson on Job 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither to himself or others, but much hurt; which is implied by the contrary, as is usual.
Read Matthew Poole on Job 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 15:3 Should he reason with unprofitable talk? or with speeches wherewith he can do no good?Ver. 3. Should he reason with unprofitable talk?] Why? But if he do, should he, therefore, be thus rippled up, and roughly hewen? And not rather reduced and rectified with hard arguments and soft words? Man is a cross crabbed creature: Duci vult, trahi non vult, Persuade him you may; compel him you cannot. A fit time also must be taken to persuade him to better, for else you may lose your sweet words upon him. The husbandman soweth not in a storm; the mariner hoisteth not sail in every wind; good physicians evacuate not the body in extremity of heat and cold. "A brother offended is harder to be…
Read John Trapp on Job 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Should he reason with unprofitable talk?—Nay, his arguments, though pretentious and apparently recondite, are unprofitable, and can do no good.
Read Charles John Ellicott on Job 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Should he reason with unprofitable talk?] Should a man talk disrespectfully of his Maker, or speak to him without reverence? and should he suppose that he has proved any thing, when he has uttered words of little meaning, and used sound instead of sense?
Read AdamClarke on Job 15 →CambridgeThe Cambridge Bible for Schools and Colleges3. Should he reason] Or, will he reason, or better, reasoning with unprofitable talk. The verse is subordinate to the last, carrying out its idea.
Read Cambridge on Job 15 →Albert Barnes1798–1870Barnes' Notes on the BibleShould he reason with unprofitable talk? - It does not become a man professing to be wise to make use of words that are nothing to the purpose. The sense is, that what Job said amounted to just nothing.
Read Albert Barnes on Job 15 →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
Should he argue with useless words or speeches that serve no purpose?
Should he reason with unprofitable talk, or with speeches with which he can do no good?
Should he argue with useless words or speeches that serve no purpose?
Does he argue with useless talk, with words that have no value in them?
Tyndale line
Should he reason with unprofitable talk? or with speeches wherewith he can do no good?
Should he reason with unprofitable talk, Or with speeches wherewith he can do no good?
Should he reason with unprofitable talk, or with speeches wherewith he can do no good?
Should he reason with unprofitable talk? or with speeches with which he can do no good?
Shall he dispute with wordes not comely? or with talke that is not profitable?
Strictly literal
Reasoning with unprofitable talk, and with speeches which do no good?
To reason with a word not useful? And speeches — no profit in them?
To reason with a word not useful? And speeches—no profit in them?
Should he reason with a speech which availeth nothing? and with words in which there is no profit?
Should he reason with unprofitable talk or with speeches with which he can do no good?
From the Latin
Thou reprovest him by words, who is not equal to thee, and thou speakest that which is not good for thee.
Simplified
He wouldn't argue with unprofitable speeches using words that do no good.
Will he make arguments with words in which is no profit, and with sayings which have no value?
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 הוֹכֵ֣חַ בְּ֭דָבָר לֹ֣א יִסְכּ֑וֹן וּ֝מִלִּ֗ים לֹא־ יוֹעִ֥יל בָּֽם׃, which is closely matched by the Septuagint, where 7 of the 8 words correspond directly. This indicates a high degree of agreement between the two texts, reinforcing the consistency of Job's argument across different translations.
הוֹכֵ֣חַ בְּ֭דָבָר לֹ֣א יִסְכּ֑וֹן וּ֝מִלִּ֗ים לֹא־ יוֹעִ֥יל בָּֽם׃
7 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 15:3
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 יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
ar'-gu: Only in the Revised Version (British and American) in Job 40:2. yakhach, which it translates, literally means "to be right," and in the causative form "reason with," "answer back," and is found in the King James Version rendered "reproach."
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
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
סָכַן (cakan) is a Hebrew verb meaning to be of use, service, or benefit. It encompasses the idea of being familiar with something and implies ministering or being customary. The Qal form indicates usefulness or service, while the Hiphil form suggests exhibiting habits or familiarity.
[סָכַן] vb. be of use or service, benefit
Qal
be of use or service
benefit, profit
Hiph. be used, wont, strictly exhibit use, or habit
base
H5532 [סָכַן] be of use or service, benefit
5532 cakan saw-kan'
a primitive root; to be familiar with; by implication, to
minister to, be serviceable to, be customary:--acquaint
(self), be advantage, X ever, (be, (un-))profit(-able),
treasurer, be wont.
סָכַן (sa.khan) — be useful.
1) to be of use or service or profit or benefit
1a) (Qal)
1a1) to be of use or service
1a2) servitor, steward (participle)
1a3) to benefit, profit
1b) (Hiphil) to be used, be wont, exhibit use or habit, show harmony with, be familiar with, know intimately
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
מִלָּה (millah) means 'word' or 'speech' and can refer to a discourse or topic. It is derived from a root that suggests collective speech or utterance. The term encompasses various forms of communication, including answers and by-words. The Aramaic equivalent is also מִלָּה.
מִלָּה n.f. word, speech, utterance
base
H4405 מִלָּה
4405 millah mil-law'
from 4448 (plural masculine as if from milleh {mil-leh'}; a
word; collectively, a discourse; figuratively, a topic:--+
answer, by-word, matter, any thing (what) to say, to
speak(-ing), speak, talking, word.
see HEBREW for 04448
מִלָּה (mil.lah) — speech.
word, speech, utterance
Aramaic equivalent: mil.lah (מִלָּה "word" H4406)
Conj | N-fp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
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
יָעַל (ya'al) is a Hebrew verb that primarily appears in the Hiphil form, meaning to profit, benefit, or avail. It is built from a root that suggests the idea of ascending or being valuable. The lexicons emphasize its use in contexts related to gaining or being useful.
[יָעַל] vb. only Hiph. profit, avail, benefit
base
H3276 יָעַל only Hiph. profit, avail, benefit
3276 ya`al yaw-al'
a primitive root; properly, to ascend; figuratively, to be
valuable (objectively: useful, subjectively: benefited):--X at
all, set forward, can do good, (be, have) profit, (able).
יָעַל (ya.al) — to gain.
(Hiphil) to gain, profit, benefit, avail
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp