Job 3:22 — Word Study
WLCהַשְּׂמֵחִ֥ים אֱלֵי־ גִ֑יל יָ֝שִׂ֗ישׂוּ כִּ֣י יִמְצְאוּ־ קָֽבֶר׃
BSAand greatlygîyl exultsûws▸ [are glad, full of delight] whenkîy they reachmâtsâʼ▸ the graveqeber [their last resting-place, sepulchre]
| Greek | English | Parsing |
|---|---|---|
| הַשְּׂמֵחִ֥ים | the joyful [people] | Particle |
| אֱלֵי־ | to | Preposition |
| גִ֑יל | rejoicing | Noun common, masculine singular absolute |
| יָ֝שִׂ֗ישׂוּ | they exult | Verb, Qal, imperfect third person masculine plural |
| כִּ֣י | if | Particle |
| יִמְצְאוּ־ | they find | Verb, Qal, imperfect third person masculine plural |
| קָֽבֶר׃ | [the] grave | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | who rejoice and greatly exult when they can find the grave? |
| KJV | Which rejoice exceedingly, and are glad, when they can find the grave? |
| ASV | Who rejoice exceedingly, And are glad, when they can find the grave? |
| YLT | Who are glad — unto joy, They rejoice when they find a grave. |
| WEB | who rejoice exceedingly, and are glad, when they can find the grave? |
| BBE | Who are glad with great joy, and full of delight when they come to their last resting-place; |
Translations agree on the meaning of the verse, focusing on the joy of finding the grave.
The structure features a main clause followed by a subordinate clause that specifies the condition of their joy.
7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
verbשׂוּשׂ
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 3:22
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 Lament on Life and Deathgenerated
Job 3:22 reflects Job's deep sorrow and confusion about life and death. He questions the nature of joy associated with finding the grave, contrasting it with the longing for death that eludes him. This verse is part of a larger discourse where Job expresses his anguish over existence and the desire for relief from suffering, as seen in the surrounding verses.
Cross References
The Key Word — יָ֝שִׂ֗ישׂוּ, ya.Si.sugenerated
The verb יָשִׂישׂ (suws) means to exult or rejoice. It is a Qal imperfect form, indicating ongoing or habitual action by a plural subject, suggesting that these joyful people are consistently expressing their delight.
The root conveys brightness and cheerfulness, often seen in contexts of celebration. Here, it raises a question about the nature of their joy, as it is juxtaposed with the grim reality of death.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main verb יָשִׂישׂוּ governs the clause, with two additional verbs יִמְצְאוּ and the object קָֽבֶר following it. This structure emphasizes the action of exulting in relation to finding the grave.
The sentence flows from the subject to the action and its object, creating a clear connection between the joyful reaction and the grave.
Septuagint Backgroundgenerated
The Septuagint translates יָשִׂישׂוּ with κατατύξωσιν, which suggests a more definitive action of finding rather than merely rejoicing. This choice may imply a different emphasis on the act of discovery rather than the emotional response.
This difference highlights the interpretative lens through which the Hebrew text is viewed in the Greek tradition.
In plain words — the whole versegenerated
Job 3:22 asks why people rejoice when they find the grave. It highlights a contradiction in feeling joy about death, contrasting it with the earlier longing for death that does not come.
Frequently Asked Questionsgenerated
This verse questions the nature of joy associated with death, suggesting a paradox where some find happiness in the finality of the grave.
It reflects Job's deep despair and confusion about life, death, and the human condition, emphasizing the irony of finding joy in death.
The grave symbolizes the end of suffering, yet Job's lament reveals a complex relationship with death and the desire for relief from pain.
Most translations convey similar meanings, focusing on the joy of finding the grave, but may vary in their expression of the emotional nuances.
Reflection Questionsgenerated
- What does it mean to find joy in something typically seen as sorrowful, like death?
- How can we reconcile feelings of despair with moments of joy in our own lives?
- In what ways do we seek relief from suffering, and how do we respond to the concept of death?
- How does this verse challenge our understanding of joy and its sources?
The early church on this verse — how the Fathers read it
An early commentary on this verse reflects on the contrast between joy and the grave, drawing parallels between physical death and spiritual contemplation.
Which rejoice exceedingly and are glad, when they can find the grave. For as the grave is that place wherein the body is buried, so heavenly contemplation is a kind of spiritual grave wherein the soul is buried.Early Church Fathers on Job 3 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 3:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhich rejoice exceedingly,.... Or, "which joy till they do skip again", as Mr.
Read John Gill on Job 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhich long for death, but it cometh not; and dig for it more than for hid treasures; No JFB commentary on these verses.
Read Robert Jamieson on Job 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 3:22 Which rejoice exceedingly, [and] are glad, when they can find the grave?Ver. 22. Which rejoice exceedingly] Joy till they skip again, so Broughton rendereth it. Strange that any should be so glad of death, that last enemy, that slaughterman of nature, and harbinger of hell to the ungodly; but this the devil hideth from them till he hath them where he would have, and whence there is no redemption. What was it else that moved Augustus at his death to call for a round of applause or that made Julian the apostate to die so confidently; and many today that have little reason for it to be so prodigal of their lives, and seemingly fond of death? Is it not because they are fearfully…
Read John Trapp on Job 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Which rejoice exceedingly.] Literally, They rejoice with joy, and exult when they find the grave. There is a various reading here in one of Kennicott's MSS., which gives a different sense. Instead of who rejoice, אלי גיל eley gil, with JOY, it has אלי גל eley gal, who rejoice at the TOMB, and exult when they find the grave.
Read AdamClarke on Job 3 →CambridgeThe Cambridge Bible for Schools and Colleges22. rejoice exceedingly] lit. rejoice even to exultation, Hosea 9:1.
Read Cambridge on Job 3 →Albert Barnes1798–1870Barnes' Notes on the BibleWhich rejoice exceedingly - Hebrew “Who rejoice upon joy or exultation” (אל־גיל 'el-gı̂yl), that is, with exceedingly great joy. When they can find the grave - What an expression!
Read Albert Barnes on Job 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. Rejoice exceedingly — Literally, unto exultation, so as to leap for joy. The same figure occurs in Hosea 9:1. As is so frequently the case in Job, this verse furnishes a climax: 1) rejoice; 2) to exultation; 3) bound for joy.
Read Daniel Denison Whedon on Job 3 →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
who rejoice and greatly exult when they can find the grave?
who rejoice exceedingly, and are glad, when they can find the grave?
who rejoice and greatly exult when they reach the grave?
who rejoice even to jubilation, and are exultant when they find the grave?
Tyndale line
Which rejoice exceedingly, and are glad, when they can find the grave?
Who rejoice exceedingly, And are glad, when they can find the grave?
Which rejoice exceedingly, and are glad, when they can find the grave?
Who rejoice exceedingly, and are glad, when they can find the grave?
Which ioy for gladnes, and reioyce, when they can finde the graue.
Strictly literal
Who rejoice even exultingly and are glad when they find the grave? —
Who are glad — unto joy, They rejoice when they find a grave.
Who are glad—to joy, || They rejoice when they find a grave.
Who would rejoice even to exulting, who would be glad could they but find a grave?
Why is light given to one who rejoices very much and is glad when he finds the grave?
From the Latin
And they rejoice exceedingly when they have found the grave.
Simplified
They're so incredibly happy when they reach the grave!
Who are glad with great joy, and full of delight when they come to their last resting-place;
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 show partial agreement, with three of the seven words matched. The Septuagint's rendering reflects its own structure and interpretation, differing from the Hebrew in word order and expression.
הַשְּׂמֵחִ֥ים אֱלֵי־ גִ֑יל יָ֝שִׂ֗ישׂוּ כִּ֣י יִמְצְאוּ־ קָֽבֶר׃
3 of the 7 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 3:22
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.
שָׂמֵחַ (sameach) means glad, joyful, or merry, and is derived from the root word for joy. It encompasses feelings of happiness and rejoicing, and can also refer to those who express joy. The entries consistently emphasize its positive connotations without notable disagreement.
שָׂמֵחַ adj.verb. glad, joyful, merry
base
H8056 שָׂמֵחַ glad, joyful, merry
8056 sameach saw-may'-akh
from 8055; blithe or gleeful:--(be) glad, joyful, (making)
merry((-hearted), -ily), rejoice(-ing).
see HEBREW for 08055
שָׂמֵחַ (sa.me.ach) — glad.
1) joyful, merry, glad
1a) joyful, showing joy
1b) you who rejoice (subst)
HTd/Aampa — ParticleHTd/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
גִּיל (giyl) primarily refers to rejoicing or joy, but it also denotes a circle or age, suggesting a connection to youth or a period of time. The word is built from the root associated with joy and can imply a sense of revolution or change over time. It appears in contexts related to gladness and youth.
ref
H1524a גִּיל rejoicing H1524b גִּיל circle, age
1524 giyl gheel
from 1523; a revolution (of time, i.e. an age); also joy:--X
exceedingly, gladness, X greatly, joy, rejoice(-ing), sort.
see HEBREW for 01523
גִּיל (gil) — rejoicing.
a rejoicing
גִּיל (gil) — youth.
a circle, young age
N-ms — Noun common · masculine singular absoluteHNcmsa
שׂוּשׂ (suws) is a Hebrew verb meaning to exult or rejoice. It conveys a sense of brightness and cheerfulness, often associated with displaying joy. The entries consistently emphasize its use in expressing joy and gladness.
שׂוּשׂ, שִׂישׂ vb. exult, rejoice
base
H7797 שׂוּשׂ, שִׂישׂ exult, rejoice
7797 suws soos
or siys {sece}; a primitive root; to be bright, i.e.
cheerful:--be glad, X greatly, joy, make mirth, rejoice.
שׂוּשׂ (su.s) — to rejoice.
1) to exult, rejoice
1a) (Qal) to exult, display joy
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
קֶ֫בֶר (qeber) refers to a grave or sepulchre, indicating a burial place. It is derived from the root word for 'to bury' and is used in contexts related to tombs. The entries consistently define it as a place of interment without notable disagreement.
קֶ֫בֶר 67 n.m. grave, sepulchre
base
H6913 קֶ֫בֶר grave, sepulchre
6913 qeber, keh'-ber
or (feminine) qibrah {kib-raw'}; from 6912; a
sepulchre:--burying place, grave, sepulchre.
see HEBREW for 06912
קֶ֫בֶר (qe.ver) — grave.
grave, sepulchre, tomb
N-ms — Noun common · masculine singular absoluteHNcmsa
Grave
Among the ancient Hebrews graves were outside of cities in the open field (Luke 7:12; John 11:30). Kings (1 Kings 2:10) and prophets (1 Sam. 25:1) were generally buried within cities. Graves were generally grottoes or caves, natural or hewn out in rocks (Isa. 22:16; Matt. 27:60). There were family cemeteries (Gen. 47:29; 50:5; 2 Sam. 19:37). Public burial-places were assigned to the poor (Jer.…
[BURIAL, SEPULCHRES]