Job 29:10 — Word Study
WLCקוֹל־ נְגִידִ֥ים נֶחְבָּ֑אוּ וּ֝לְשׁוֹנָ֗ם לְחִכָּ֥ם דָּבֵֽקָה׃
BSAThe voicesqôwl [sounds of leaders, utterances of nobles] of the noblesnâgîyd [leaders, commanders] were hushedchâbâʼ■ [held their peace, became quiet] and their tongueslâshôwn [instruments of speech, languages] stuckdâbaq■ [cleaved, clung] to the roofs of their mouthschêk [palates, upper mouths, a source of speech]
| Greek | English | Parsing |
|---|---|---|
| קוֹל־ | [the] voice of | Noun common, masculine singular construct |
| נְגִידִ֥ים | nobles | Noun common, masculine plural absolute |
| נֶחְבָּ֑אוּ | they were hidden | Verb, Niphal, perfect third person common plural |
| וּ֝לְשׁוֹנָ֗ם | and tongue their | Conjunction, noun common both singular construct, suffix |
| לְחִכָּ֥ם | to palate their | Preposition, noun common masculine singular construct, suffix |
| דָּבֵֽקָה׃ | it stuck | Verb, Qal, perfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The voices of the nobles were hushed, and their tongues stuck to the roofs of their mouths. |
| KJV | The nobles held their peace, and their tongue cleaved to the roof of their mouth. |
| ASV | The voice of the nobles was hushed, And their tongue cleaved to the roof of their mouth. |
| YLT | The voice of leaders hath been hidden, And their tongue to the palate hath cleaved. |
| WEB | The voice of the nobles was hushed, and their tongue stuck to the roof of their mouth. |
| BBE | The chiefs kept back their words, and their tongues were joined to the roofs of their mouths. |
Where they part company is נֶחְבָּ֑אוּ — see How Translations Differ.
One main clause with two phrases expanding on the action of the nobles' silence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָבָא
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 29:10
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 His Pastgenerated
Job 29:10 is part of a passage where Job reminisces about his former status and the respect he commanded from the nobles and leaders. He recalls how they were silent in his presence, highlighting his past influence and the honor he once held in society. This moment reflects a time when Job was seen as a protector and advocate for the vulnerable, as he later mentions in the verses that follow.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 137:6 | May my tongue cling to the roof of my mouth if I do not remember you, if I do not exalt Jerusalem as my greatest joy! |
| 2 | Ezekiel 3:26 | I will make your tongue stick to the roof of your mouth, and you will be silent and unable to rebuke them, though they are a rebellious house. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — נְגִידִ֥ים, ne.gi.Dimgenerated
The word נְגִידִ֥ים (ne.gi.Dim) refers to nobles or leaders, indicating individuals in positions of authority or command. It encompasses various types of leadership, including military, civil, and religious roles, suggesting a prominent status within society.
The parsing indicates that it is a common noun in the masculine plural form, which aligns with the context of multiple leaders being referenced. This word captures the essence of authority and respect that Job experienced during his prosperous days.
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 נֶחְבָּ֑אוּ (they were hidden) governs the entire clause, with the subject being the voices of the nobles. The structure emphasizes the action of becoming silent, indicating a significant moment of respect or fear.
The second verb דָּבֵֽקָה (it stuck) describes the condition of their tongues, which adds to the imagery of silence and restraint, illustrating how deeply the nobles were affected in this moment.
Septuagint Backgroundgenerated
The Septuagint translates נְגִידִ֥ים as ἀκούσαντες (having heard), indicating a focus on the act of listening rather than the status of the nobles. This choice may suggest that their silence was a response to something significant they had heard.
The translation of נֶחְבָּ֑אוּ is not directly rendered in the Septuagint, which may imply a different interpretation of the silence and the reaction of the nobles.
In plain words — the whole versegenerated
Job 29:10 describes a time when the voices of the nobles fell silent, and their tongues were stuck to the roofs of their mouths. This reflects Job's past honor and the respect he commanded from those in authority.
Frequently Asked Questionsgenerated
It indicates a moment of awe or respect, where the leaders felt compelled to remain silent in Job's presence.
He recalls this moment to highlight the contrast between his past honor and his current suffering.
It illustrates Job's former position as a respected leader and protector of the vulnerable.
It symbolizes an inability to speak, emphasizing the weight of the moment and the respect the nobles had for Job.
Reflection Questionsgenerated
- In what ways have I experienced moments where silence spoke louder than words?
- How can I reflect on my own past experiences of respect and authority?
- What does it mean to be a leader in my community, and how can I support those who are vulnerable?
- How do moments of silence impact communication and understanding among people?
The early church on this verse — how the Fathers read it
Early Church Fathers like John Chrysostom reflect on this passage to illustrate Job's righteousness and the respect he commanded from others.
In order to explain why they proclaimed him to be blessed, he mentions his good works. “I have saved,” he says, “the poor from the hand of the powerful,” but it is after attributing to God the merit of protecting and watching him that “he…Early Church Fathers on Job 29 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 29:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe nobles held their peace,.... These may be in some respects inferior to the others; not princes of the blood, or sons of kings, who were properly princes, and yet great personages, of a noble
Read John Gill on Job 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen I went out to the gate through the city, when I prepared my seat in the street! The great influence Job had over young and old, and noblemen.
Read Robert Jamieson on Job 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt lay as still as if it had done so, and they could not have spoken.
Read Matthew Poole on Job 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 29:10 The nobles held their peace, and their tongue cleaved to the roof of their mouth.Ver. 10. The nobles held their peace] The Hebrew word for nobles signifieth such as stand in the presence of great princes; or, such as the people eyeth and referreth all things to them, Conticuere omnes, intentique ora tenebant (Virg.). These (after the example of those forementioned princes, Job 29:9) held their peace Heb. hid their voice, as ashamed to hear themselves speak before such a master of speech as Job was; of whom it might well be said, as once of Dr Whitaker, That never any man saw him without reverence, nor heard him without wonder (Dr Hall). And their tongue cleaved to the roof of…
Read John Trapp on Job 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. The nobles held their peace] PRINCES שרים sarim, and NOBLES, נגידים negidim, must have been two different classes of the great men of Idumea. שר sar, PRINCE, director, or ruler, was probably the head of a township, or what we would call a magistrate of a particular district. נגיד nagid, a NOBLE, or one of those who had the privilege of standing before, or in the presence of, the chief ruler. The participle נגד neged is frequently used to signify before, in the presence of, publicly, openly. And on this account, it is most likely that the noun means one of those nobles or counsellors who were always admitted to the royal presence. Mr. Good thinks that renowned speakers or eminent…
Read AdamClarke on Job 29 →CambridgeThe Cambridge Bible for Schools and Colleges9, 10. The meaning seems to be that Job’s arrival put a stop to speech and discussion already going on, which was not resumed until he should be heard.
Read Cambridge on Job 29 →Albert Barnes1798–1870Barnes' Notes on the BibleThe nobles - Margin, “The voice of the nobles was hid.” Literally, this may be rendered, “as to the voice the nobles hid themselves;” or the phrase here employed (נגידים קול נחבאו nechâbâ'û qôl
Read Albert Barnes on Job 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Tongue cleaved to the roof of their mouth — The cleaving of the tongue to the palate is an Oriental figure for dead silence.
Read Daniel Denison Whedon on Job 29 →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
The voices of the nobles were hushed, and their tongues stuck to the roofs of their mouths.
The voice of the nobles was hushed, and their tongue stuck to the roof of their mouth.
The voices of the nobles were hushed, and their tongues stuck to the roofs of their mouths.
the voices of the nobles fell silent, and their tongues stuck to the roof of their mouths.
Tyndale line
The nobles held their peace, and their tongue cleaved to the roof of their mouth.
The voice of the nobles was hushed, And their tongue cleaved to the roof of their mouth.
The voice of the nobles was hushed, and their tongue cleaved to the roof of their mouth.
The nobles held their peace, and their tongue cleaved to the roof of their mouth.
The voyce of princes was hidde, and their tongue cleaued to the roofe of their mouth.
Strictly literal
The voice of the nobles was hushed, and their tongue cleaved to their palate.
The voice of leaders hath been hidden, And their tongue to the palate hath cleaved.
The voice of leaders has been hidden, || And their tongue has cleaved to the palate.
The voice of nobles was arrested, and their tongue cleaved to their palate.
The voices of the noblemen were hushed, and their tongue clung to the roof of their mouths.
From the Latin
The rulers held their peace, and their tongue cleaved to their throat.
Simplified
The voices of the officials were hushed; they held their tongues in my presence.
The chiefs kept back their words, and their tongues were joined to the roofs of their mouths.
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 and the Septuagint agree on the words and their order, with all six words matched. This consistency indicates a strong preservation of the text across these traditions, emphasizing the moment of silence among the nobles.
קוֹל־ נְגִידִ֥ים נֶחְבָּ֑אוּ וּ֝לְשׁוֹנָ֗ם לְחִכָּ֥ם דָּבֵֽקָה׃
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.
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 29:10
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.
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
N-ms — Noun common · masculine singular constructHNcmsc
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…
נָגִיד (nagiyd) refers to a leader or ruler, often implying someone in a prominent position, such as a prince or captain. The word encompasses various types of leadership, including civil, military, and religious roles, and can also denote honorable themes or princely matters. It is derived from a root meaning to be in front, suggesting a position of command.
נָגִיד n.m. leader (lit. prob. one in front), ruler, prince
base
H5057 נָגִיד leader (lit. prob. one in front), ruler, prince
5057 nagiyd naw-gheed'
or nagid {naw-gheed'}; from 5046; a commander (as occupying
the front), civil, military or religious; generally
(abstractly, plural), honorable themes:--captain, chief,
excellent thing, (chief) governor, leader, noble, prince,
(chief) ruler.
see HEBREW for 05046
נָגִיד (na.gid) — leader.
1) leader, ruler, captain, prince
1a) ruler, prince
1b) prince-overseer
1c) ruler (in other capacities)
1d) princely things
N-mp — Noun common · masculine plural absoluteHNcmpa
חָבָא (chaba') is a Hebrew verb meaning to withdraw or hide. It has various forms, including Niph'al (to hide oneself), Pual (to be forced into hiding), and Hiph'il (to hide something). The entries suggest a range of meanings from simply hiding to drawing together or thickening, indicating a nuanced use of the term in different contexts.
[חָבָא] vb. withdraw, hide (not in Qal)
Niph. hide oneself
Pu. have been hidden
Hiph. hide, trans.
Hoph. be hidden
Hithp.
draw back, hide oneself
draw together, thicken, harden
base
H2244 חָבָא withdraw, hide
2244 chaba' khaw-baw'
a primitive root (compare 2245); to secrete:--X held, hide
(self), do secretly.
see HEBREW for 02245
חָבָא (cha.va) — to hide.
1) to withdraw, hide
1a) (Niphal) to hide oneself
1b) (Pual) to be forced into hiding
1c) (Hiphil) to hide
1d) (Hophal) to be hidden
1e) (Hithpael)
1e1) to hide oneself, draw back
1e2) to draw together, thicken, harden
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
hid'-'n: The translation of Taman, "to hide," "to bury" (Job 3:16); of tsaphan "to conceal," "store up" (Job 15:20, "The number of years is hidden to the oppressor," the Revised Version (British and American) "even the number of years that are laid up for the oppressor," margin "and years that are numbered are laid up"; Job 24:1, "Why, seeing times are not hidden from the Almighty," the Revised Version (British and American) "Why are times not laid up by the Almighty?" margin as the King James Version with "Why is it?" prefixed; Ps 83:3, "They consulted (the Revised Version (British and American) "consult") against thy hidden ones"); of matspunim (from tsaphan), "hidden…
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
Conj | N-cs | Suff — Conjunction · noun common both singular construct · suffixHC/Ncbsc/Sp3mp
חֵךְ (chek) refers to the palate or roof of the mouth, encompassing meanings related to taste and the mouth as an organ for speech and kissing. The entries consistently describe it as relating to the mouth and taste, with no significant disagreement among the lexicons.
חֵךְ n.m. palate, roof of mouth, gums
base
H2441 חֵךְ
2441 chek khake
probably from 2596 in the sense of tasting; properly, the
palate or inside of the mouth; hence, the mouth itself (as the
organ of speech, taste and kissing):--(roof of the) mouth,
taste.
see HEBREW for 02596
חֵךְ (chekh) — palate.
mouth, palate, taste, gums
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
דָּבַק, transliterated as dabaq, is a Hebrew verb meaning to cling or cleave. It encompasses a range of actions such as adhering closely, pursuing, and being joined together. The word appears in various forms, including Qal, Pual, Hiphil, and Hophal, indicating different nuances of the action. Notably, it can describe both physical and metaphorical closeness.
דָּבַק, דָּבֵק vb. cling, cleave, keep close
Qal
cling, cleave to
cling, cleave to
Pu. of crocodile’s scales, they are joined together
Hiph.
cause to cling or cleave to
pursue closely
overtake
Hoph. and my tongue is made to cleave (to) my gums
base
H1692 דָּבַק, דָּבֵק cling, cleave, keep close
1692 dabaq daw-bak'
a primitive root; properly, to impinge, i.e. cling or adhere;
figuratively, to catch by pursuit:--abide fast, cleave (fast
together), follow close (hard after), be joined (together),
keep (fast), overtake, pursue hard, stick, take.
דָּבַק (da.vaq) — to cleave.
1) to cling, stick, stay close, cleave, keep close, stick to, stick with, follow closely, join to, overtake, catch
1a) (Qal)
1a1) to cling, cleave to
1a2) to stay with
1b) (Pual) to be joined together
1c) (Hiphil)
1c1) to cause to cleave to
1c2) to pursue closely
1c3) to overtake
1d) (Hophal) to be made to cleave
Aramaic equivalent: de.vaq (דְּבֵק "to cleave" H1693)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs