Job 29:12 — Word Study
WLCכִּֽי־ אֲ֭מַלֵּט עָנִ֣י מְשַׁוֵּ֑עַ וְ֝יָת֗וֹם וְֽלֹא־ עֹזֵ֥ר לֽוֹ׃
BSAbecausekîy I rescuedmâlaṭ▸ [delivered, saved] the poorʻânîy [afflicted, humble] who cried outshâvaʻ [shouted for help, called for freedom] and the fatherlessyâthôwm [orphan, child without a father] who had nolôʼ [none, not any] helperʻâzar [one to aid, assist, or support]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | that | Particle |
| אֲ֭מַלֵּט | I rescued | Verb, Piel, imperfect first person common singular |
| עָנִ֣י | [the] afflicted | Adj |
| מְשַׁוֵּ֑עַ | [who] cried for help | Verb, Piel, participle (active) masculine singular |
| וְ֝יָת֗וֹם | and [the] fatherless | Conjunction, noun common masculine singular absolute |
| וְֽלֹא־ | and [the one whom] not | Conjunction, particle |
| עֹזֵ֥ר | a helper | Verb, Qal, participle (active) masculine singular |
| לֽוֹ׃ | [belonged] to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | because I rescued the poor who cried out and the fatherless who had no helper. |
| KJV | Because I delivered the poor that cried, and the fatherless, and him that had none to help him. |
| ASV | Because I delivered the poor that cried, The fatherless also, that had none to help him. |
| YLT | For I deliver the afflicted who is crying, And the fatherless who hath no helper. |
| WEB | because I delivered the poor who cried, and the fatherless also, who had no one to help him, |
| BBE | For I was a saviour to the poor when he was crying for help, to the child with no father, and to him who had no supporter. |
Translations agree on the core meaning of Job's rescue of the poor and fatherless.
The sentence has a main clause followed by two noun phrases that serve as objects, clearly outlining Job's actions and their recipients.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָזַר
verbמָלַט
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 29:12
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 Righteousnessgenerated
Job 29:12 is part of Job's monologue where he recounts his past life, emphasizing his role as a protector of the vulnerable, particularly the poor and fatherless. This verse highlights his righteous actions and the respect he garnered from his community, as he reflects on a time when he was seen as a benefactor and a source of hope for those in need.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 22:5–9 | Is not your wickedness great? Are not your iniquities endless? |
| 2 | Nehemiah 5:2–13 | Some were saying, “We and our sons and daughters are numerous. We must get grain in order to eat and stay alive.” |
| 3 | Psalm 72:12 | For he will deliver the needy who cry out and the afflicted who have no helper. |
| 4 | Psalm 82:2–4 | “How long will you judge unjustly and show partiality to the wicked? Selah |
| 5 | Proverbs 21:13 | Whoever shuts his ears to the cry of the poor, he too shall cry out and receive no answer. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — אֲ֭מַלֵּט, 'A.ma.letgenerated
The verb מָלַט (malat) means to rescue or deliver, often from danger. It is in the Piel stem, indicating an active engagement in the act of rescuing. In this context, Job asserts that he actively intervened to save those who were suffering.
This form of the verb suggests a personal involvement in the act of delivering, emphasizing Job's role as a compassionate figure who responds to cries for help. The word conveys a sense of urgency and commitment to aiding those in distress.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'I rescued the poor who cried out and the fatherless who had no helper.' The KJV and ASV agree with this wording, using 'delivered' and 'rescued' interchangeably.
Sentence Structuregenerated
The main verb אֲ֭מַלֵּט (malat), meaning 'I rescued,' governs the sentence, with two noun phrases as objects: 'the poor' and 'the fatherless.' The structure emphasizes Job's actions as the focal point of the verse.
The sentence is structured to highlight the subjects of Job's rescue efforts, with the poor and fatherless receiving direct attention. This arrangement underscores Job's compassion and active role in helping those in need.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb מָלַט is translated as διέσωσα (diesōsa), which also means 'I saved' or 'I delivered.' This choice reflects a direct correspondence in meaning, emphasizing Job's role in providing safety and support.
The use of διέσωσα indicates a similar understanding of Job's actions, aligning with the Hebrew intent to convey a strong sense of deliverance and protection for the vulnerable.
In plain words — the whole versegenerated
Job 29:12 describes how Job helped those in need, specifically the poor and the fatherless. He recalls his actions of rescuing those who cried out for help, emphasizing his role as a protector and supporter of the vulnerable in his community.
Frequently Asked Questionsgenerated
Job refers to those who are afflicted and in desperate need, highlighting his compassion for the marginalized.
The fatherless represent those who are particularly vulnerable and without protection, emphasizing Job's role in providing care and support.
This verse illustrates Job's integrity and commitment to justice, showing that he actively sought to help those who could not help themselves.
Job's example encourages us to be aware of the needs of the vulnerable in our communities and to take action to support them.
Reflection Questionsgenerated
- In what ways can I actively help those in need in my community?
- How can I be more aware of the struggles faced by the vulnerable around me?
- What actions can I take to support those who feel helpless or alone?
- How does Job's example inspire me to respond to the needs of others?
The early church on this verse — how the Fathers read it
Early commentators like Gregory the Dialogist refer to Job's actions in this verse to illustrate his righteousness and compassion for the needy.
Because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me: and I comforted the widow's heart.Early Church Fathers on Job 29 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 29:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause I delivered the poor that cried,.... This honour and esteem he had not because of his grandeur and riches, because of his worldly wealth and substance, but because of the goodness of his
Read John Gill on Job 29 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause I delivered the poor that cried, and the fatherless, and him that had none to help him.
Read Robert Jamieson on Job 29 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI delivered from his potent oppressor. They did not honour me for my great wealth or power, but for my impartial justice and pity to the afflicted, and courage in maintaining their cause and right against their mighty adversaries. None to help him; none that would own or help them, partly because they were poor, and unable to recompense them for it; and partly because their enemies were great, and likely to crush both them and their helpers; which made Job’ s virtue more glorious.
Read Matthew Poole on Job 29 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 29:12 Because I delivered the poor that cried, and the fatherless, and [him that had] none to help him.Ver. 12. Because I delivered the poor that cried] Here are set forth the true causes of that great respect that was generally given Job; he was a good justicer, such as Jethro describeth, Exodus 18:21. He hated, much more than did Mithridates, such as maliciously persecuted virtue forsaken of fortune. And as James V of Scotland was called the poor man’ s king, so might Job well have been; for no sooner could a poor body cry to him for help but he relieved him, and rescued him out of the hands of his oppressor (Cassiodor.). Theodoric of old, and Gustavus, king of Swedes, of late, are…
Read John Trapp on Job 29 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Because I delivered the poor that cried] This appears to be intended as a refutation of the charges produced by Eliphaz, Job 22:5-10, to confute which Job appeals to facts, and to public testimony.
Read AdamClarke on Job 29 →
CambridgeThe Cambridge Bible for Schools and Colleges12. and him that had none to help him] Perhaps, the fatherless, that had none to help him, only two classes being referred to, the “poor” and the “fatherless.”
Read Cambridge on Job 29 →
Albert Barnes1798–1870Barnes' Notes on the BibleBecause I delivered the poor that cried - This is spoken of himself as a magistrate or judge - for the whole description relates to that.
Read Albert Barnes on Job 29 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. A most courteous reply to the cruel calumnies of Eliphaz, Job 22:6-9.
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
because I rescued the poor who cried out and the fatherless who had no helper.
because I delivered the poor who cried, and the fatherless also, who had no one to help him,
because I rescued the poor who cried out and the fatherless who had no helper.
for I rescued the poor who cried out for help, and the orphan who had no one to assist him;
Tyndale line
Because I delivered the poor that cried, and the fatherless, and him that had none to help him.
Because I delivered the poor that cried, The fatherless also, that had none to help him.
Because I delivered the poor that cried, the fatherless also, that had none to help him.
Because I delivered the poor that cried, and the fatherless, and him that had none to help him.
For I deliuered the poore that cryed, and the fatherlesse, and him that had none to helpe him.
Strictly literal
For I delivered the afflicted that cried, and the fatherless who had no helper.
For I deliver the afflicted who is crying, And the fatherless who hath no helper.
For I deliver the afflicted who is crying, || And the fatherless who has no helper.
Because I delivered the poor that cried, and the fatherless, yea, that had none to help him.
because I rescued the one who was poor when he cried out, and the one who had no father when he had no one to help him.
From the Latin
Because I had delivered the poor man that cried out; and the fatherless that had no helper.
Simplified
because I gave to the poor who called out to me and the orphans who had no one to help them.
For I was a saviour to the poor when he was crying for help, to the child with no father, and to him who had no supporter.
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 כִּֽי־ אֲ֭מַלֵּט עָנִ֣י מְשַׁוֵּ֑עַ וְ֝יָת֗וֹם וְֽלֹא־ עֹזֵ֥ר לֽוֹ׃, and the Septuagint matches five of the eight words. This agreement shows a strong consistency in the core message of the verse, though the exact wording and structure differ.
כִּֽי־ אֲ֭מַלֵּט עָנִ֣י מְשַׁוֵּ֑עַ וְ֝יָת֗וֹם וְֽלֹא־ עֹזֵ֥ר לֽוֹ׃
5 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 29:12
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
מָלַט (malat) is a Hebrew verb primarily meaning to escape or slip away. It encompasses various nuances such as delivering, saving, and even giving birth in specific contexts. The entries indicate that it can refer to both physical escape and the act of laying eggs. There is no significant disagreement among the lexicons regarding its meanings.
[מָלַט] vb. slip away (not in Qal)
Niph.
slip away
escape
pass. be delivered
Pi.
lay (eggs)
let escape
deliver
Hiph.
give birth to a male child
deliver
Hithp.
slip forth, escape (sparks of fire from jaws of crocodile)
escape
base
H4422 מָלַט slip away . . slip away
. escape
. pass. be delivered
. . lay (eggs)
. let escape
. deliver
. . give birth to a male child
. deliver
. . slip forth, escape (sparks of fire from jaws of crocodile)
. escape
4422 malat maw-lat'
a primitive root; properly, to be smooth, i.e. (by
implication) to escape (as if by slipperiness); causatively,
to release or rescue; specifically, to bring forth young, emit
sparks:--deliver (self), escape, lay, leap out, let alone,
let go, preserve, save, X speedily, X surely.
מָלַט (ma.lat) — to escape.
1) to slip away, escape, deliver, save, be delivered
1a)(Niphal)
1a1) to slip away
1a2) to escape
1a3) to be delivered
1b) (Piel)
1b1) to lay, let slip out (of eggs)
1b2) to let escape
1b3) to deliver, save (life)
1c) (Hiphil)
1c1) to give birth to
1c2) to deliver
1d) (Hithpael)
1d1) to slip forth, slip out, escape
1d2) to escape
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Adj — AdjHAamsa
→ DUTY TO THE Job 6:14; 22:29; Isa 58:6,7,10; Mt 25:34-45; Lu 10:30-37; Php 2:1,2; 1Ti 5:10; Jas 5:13-15
שָׁוַע (shava`) is a Hebrew verb meaning to cry out, particularly for help. It is a primitive root that conveys the idea of calling for freedom from trouble, used in a causative and reflexive sense. The entries consistently indicate its use in the Piel form to express a loud cry or shout.
[שָׁוַע] vb. Pi. cry out for help
base
H7768 שָׁוַע pi. cry out for help
7768 shava` shaw-vah'
a primitive root; properly, to be free; but used only
causatively and reflexively, to halloo (for help, i.e. freedom
from some trouble):--cry (aloud, out), shout.
שָׁוַע (sha.va) — to cry.
(Piel) to cry out (for help), shout
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
With the sense of that which brings aid, support, or deliverance, "help" (noun and vb.) represents a large variety of words in Hebrew and Greek (noun 7, verb 16). A principal Hebrew word is `azar, "to help," with the corresponding nouns `ezer, `ezrah; a chief Greek word is boetheo (Mt 15:25; Mr 9:22,24, etc.). True help is to be sought for in Yahweh, in whom, in the Old Testament, the believer is constantly exhorted to trust, with the renouncing of all other confidences (Ps 20:2; 33:20; 42:5; 46:1; 115:9,10,11; 121:2; Isa 41:10,13,14, etc.). In Ro 8:26 it is said, "the Spirit also helpeth our infirmity," the verb here…
יָתוֹם (yathowm) means 'orphan' and is derived from a root that suggests loneliness or bereavement. The term specifically refers to a fatherless child or a bereaved person. All entries consistently define it in this way, with no significant disagreement among the lexicons.
יָתוֹם n.[m.] orphan
base
H3490 יָתוֹם orphan
3490 yathowm yaw-thome'
from an unused root meaning to be lonely; a bereaved
person:--fatherless (child), orphan.
יָתוֹם (ya.tom) — orphan.
an orphan, fatherless
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
fa'-ther-les (yathom; orphanos): The fatherless are frequently mentioned in the Old Testament, generally in association with the widow and the stranger, as typical instances of the unprotected and necessitous, who are, specially subject to oppression, and also to God's special protection. Great philanthropic regard is bestowed on this class throughout. In early legislation there is a special clause to guard them against affliction (Ex 22:22-24). They have a still more prominent place in the Deuteronomic legislation, which gives instructions that a charitable fund be formed out of the tithe, once every three years, for the relief of the destitute (De 14:28,29; 26:12-14), and that gleanings be left in the cornfield, the olive garden, and the vineyard for the benefit of this class…
→ See ORPHAN
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)
Conj | Part — Conjunction · particleHC/Tn
עָזַר (azar) is a Hebrew verb meaning to help or succour. It is built from a primitive root that conveys the idea of surrounding or protecting. The entries indicate its use in various forms: Qal (to help), Niphal (to be helped), and Hiphil (to help). The word captures the essence of providing support or aid.
[עָזַר] 82 vb. help, succour
Qal help
Niph. I am helped
Hiph. v. Qal.
base
H5826 [עָזַר] help, succour
5826 `azar aw-zar'
a primitive root; to surround, i.e. protect or aid:--help,
succour.
עָזַר (a.zar) — to help.
1) to help, succour, support
1a) (Qal) to help
1b) (Niphal) to be helped
1c) (Hiphil) to help
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
