Job 27:1 — Word Study
WLCוַיֹּ֣סֶף אִ֭יּוֹב שְׂאֵ֥ת מְשָׁל֗וֹ וַיֹּאמַֽר׃
BSAJobʼÎyôwb [the patriarch, a man of great patience] continuedyâçaph▸ [added to, took up again] his discoursemâshâl [parable, a wise saying, proverb]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣סֶף | and he repeated | Verb, Hiphil, sequential imperfect third person masculine singular |
| אִ֭יּוֹב | Job | Noun proper masculine |
| שְׂאֵ֥ת | to take up | Verb, Qal, infinitive construct common |
| מְשָׁל֗וֹ | discourse his | Noun common masculine singular construct, suffix |
| 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 | Job continued his discourse: |
| KJV | Moreover Job continued his parable, and said, |
| ASV | And Job again took up his parable, and said, |
| YLT | And Job addeth to lift up his simile, and saith: — |
| WEB | Job again took up his parable, and said, |
| BBE | And Job again took up the word and said, |
The translations agree on the meaning of Job continuing his discourse.
The main clause introduces Job's action, followed by an infinitive phrase that clarifies what he is doing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִיּוֹב
verbיָסַף
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 27:1
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 Continued Discoursegenerated
Job 27:1 shows Job continuing his speech, emphasizing his resolve to speak truthfully about his suffering and his relationship with God. This verse is part of a larger section where Job defends his integrity against the accusations of his friends, asserting that he will not speak falsely even in his distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 23:7 | And Balaam lifted up an oracle, saying: “Balak brought me from Aram, the king of Moab from the mountains of the east. ‘Come,’ he said, ‘put a curse on Jacob for me; come and denounce Israel!’ |
| 2 | Numbers 24:3–15 | and he lifted up an oracle, saying: “This is the prophecy of Balaam son of Beor, the prophecy of a man whose eyes are open, |
| 3 | Psalm 49:4 | I will incline my ear to a proverb; I will express my riddle with the harp: |
| 4 | Psalm 78:2 | I will open my mouth in parables; I will utter things hidden from the beginning, |
| 5 | Proverbs 26:7 | Like lame legs hanging limp is a proverb in the mouth of a fool. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יָסַף, vai.Yo.sefgenerated
The verb יָסַף (yasaf) means to add or increase. In this context, it indicates that Job is not done speaking; he is taking up his discourse again, building on what he has previously said.
This word is used in various forms in the Hebrew Bible, often to describe the act of continuing or repeating something. Job's use of it here suggests a deliberate choice to keep the conversation going, rather than to remain silent in the face of his suffering.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that Job is continuing his discourse, reflecting a consistent understanding of the Hebrew verb יָסַף.
Sentence Structuregenerated
The finite verb יָסַף governs the sentence, indicating that Job is actively speaking. The structure consists of Job as the subject followed by an infinitive phrase describing what he is doing — taking up his discourse.
The sentence is straightforward, with Job's actions clearly presented: he adds to his previous words and then states what he will say next.
Septuagint Backgroundgenerated
The Septuagint translates יָסַף as προσθεὶς (prosetheis), meaning 'adding'. This choice maintains the idea of continuation, suggesting that Job is building upon his previous statements.
This Greek term aligns closely with the Hebrew meaning, reinforcing Job's intent to elaborate on his thoughts.
In plain words — the whole versegenerated
Job 27:1 shows Job continuing to speak, emphasizing his commitment to truth in his discussions about his suffering and his relationship with God. He asserts that he will not speak wickedness or deceit, reflecting his integrity.
Frequently Asked Questionsgenerated
It means that Job is actively engaging in conversation, adding to his previous statements rather than remaining silent.
Job's patience is significant because it illustrates his steadfastness in faith despite intense suffering and challenges.
Job's discourse is a response to his friends' accusations, where he defends his integrity and insists on speaking the truth.
We can learn the importance of honesty and integrity in our speech, especially during difficult times.
Reflection Questionsgenerated
- In what ways can I be honest about my struggles like Job?
- How do I respond when faced with accusations or misunderstandings?
- What does it mean to speak truthfully in challenging circumstances?
- How can I support others who are suffering, as Job's friends should have?
The early church on this verse — how the Fathers read it
Olympiodorus of Alexandria comments on Job's continued discourse, noting that he adds to his words in response to his friends' silence.
While his three friends remained silent about his words, the blessed Job, by linking himself with what had been said before, adds the words that follow. Indeed he had spoken his previous words as a prologue to what follows now.Early Church Fathers on Job 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 27:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMoreover Job continued his parable,.... Having finished his discourse concerning the worlds and ways of God, and the display of his majesty, power, and glory, in them, he pauses awhile, waiting for
Read John Gill on Job 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoreover Job continued his parable, and said, Job 27:1-23. It was now Zophar's turn to speak. But as he and the other two were silent, virtually admitting defeat, after a pause, Job proceeds.
Read Robert Jamieson on Job 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJOB CHAPTER 27 He will not renounce his integrity, . The character of a hypocrite, and his misery, . The portion and heritage of the wicked, . When he had waited a while to hear what his friends would reply, and perceived them to be silent. His parable; his grave and weighty, but withal dark and difficult, discourse, such as are oft called parables, as 24:3-15 88:2 .
Read Matthew Poole on Job 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 27:1 Moreover Job continued his parable, and said,Ver. 1. Moreover Job continued his parable, and said] It was Zophar’ s turn, and Job waited a while, as it was fitting, to see whether he or any other of them would take up the bucklers again against him; which, when they did not (having heard his high expressions concerning God’ s power and providence, and haply having now a better opinion of him than before), he assuageth his grief by defending his innocence and maintaining his opinion, in the five following chapters. Here he is said, after some respite, to recount again his parable; which hath its name in Hebrew from lording it, and bearing sway, because allegories and figurative…
Read John Trapp on Job 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXVII.(1) Job continued his parable.—The remainder of Job’s speech—now, for the first time, called his parable—consists of his determination not to renounce his righteousness (Job 27:2-6); his own estimate of the fate of the wicked (Job 27:7-23); his magnificent estimate of the nature of wisdom (Job 28); his comparison of his former life (Job 29) with that of his present experience (Job 30); his final declaration of his innocent and irreproachable conduct (Job 31).
Read Charles John Ellicott on Job 27 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXVII Job strongly asserts his innocence; determines to maintain it, and to avoid every evil way, 1-7. Shows his abhorrence of the hypocrite by describing his infamous character, accumulated miseries, and wretched end, 8-23. NOTES ON CHAP. XXVII Verse 1. Continued his parable] After having delivered the preceding discourse, Job appears to have paused to see if any of his friends chose to make any reply; but finding them all silent, he resumed his discourse, which is here called משלו meshalo, his parable, his authoritative weighty discourse; from משל mashal, to exercise rule, authority, dominion, or power. - Parkhurst. And it must be granted that in this speech he assumes great…
Read AdamClarke on Job 27 →Albert Barnes1798–1870Barnes' Notes on the BibleJob continued - Margin, as in Hebrew “added to take up.” Probably he had paused for Zophar to reply, but since he said nothing he now resumed his argument.
Read Albert Barnes on Job 27 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Job waits for an answer. The friends are silenced. He is now master of the field. The mists that surrounded his opponents had served to magnify them and their cause.
Read Daniel Denison Whedon on Job 27 →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
Job continued his discourse:
Job again took up his parable, and said,
Job continued his discourse:
And Job took up his discourse again:
Tyndale line
Moreover Job continued his parable, and said,
And Job again took up his parable, and said,
And Job again took up his parable, and said,
Moreover, Job continued his parable, and said,
Moreouer Iob proceeded and continued his parable, saying,
Strictly literal
And Job continued his parable and said,
And Job addeth to lift up his simile, and saith: —
And Job adds to lift up his allegory and says:
And Job continued taking up his parable, and said,
Job resumed speaking and he said,
From the Latin
Job also added, taking up his parable, and said:
Simplified
Job began to speak again.
And Job again took up the word 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: וַיֹּ֣סֶף אִ֭יּוֹב שְׂאֵ֥ת מְשָׁל֗וֹ וַיֹּאמַֽר׃. The Septuagint matches only a few words, indicating a different structure in the Greek translation, but the core meaning remains intact.
וַיֹּ֣סֶף אִ֭יּוֹב שְׂאֵ֥ת מְשָׁל֗וֹ 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 27:1
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.
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
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
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
HVqcc — Verb · Qal · infinitive construct commonHVqcc
מָשָׁל (mashal) refers to a proverb or parable, often characterized by parallelism and typically found in Hebrew Wisdom literature. It encompasses various forms such as aphorisms, bywords, and ethical maxims. The word is derived from a root suggesting superiority in mental action, indicating its metaphorical nature.
מָשָׁל n.m. proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
base
H4912 מָשָׁל proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
4912 mashal maw-shawl'
apparently from 4910 in some original sense of superiority in
mental action; properly, a pithy maxim, usually of
metaphorical nature; hence, a simile (as an adage, poem,
discourse):--byword, like, parable, proverb.
see HEBREW for 04910
מָשָׁל (ma.shal) — proverb.
1) proverb, parable
1a) proverb, proverbial saying, aphorism
1b) byword
1c) similitude, parable
1d) poem
1e) sentences of ethical wisdom, ethical maxims
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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