Job 31:10 — Word Study
WLCתִּטְחַ֣ן לְאַחֵ֣ר אִשְׁתִּ֑י וְ֝עָלֶ֗יהָ יִכְרְע֥וּן אֲחֵרִֽין׃
BSAthen may my own wifeʼishshâh [become a servant to, grind for] grind [grain]ṭâchan▸ for anotherʼachêr and may other menʼachêr sleepkâraʻ▸ [have intimacy with] with herʻal [as a sign of utter shame and disgrace]
| Greek | English | Parsing |
|---|---|---|
| תִּטְחַ֣ן | let her grind | Verb, Qal, imperfect third person feminine singular |
| לְאַחֵ֣ר | for another | Preposition |
| אִשְׁתִּ֑י | wife my | Noun common feminine singular construct, suffix |
| וְ֝עָלֶ֗יהָ | and over her | Conjunction, preposition, suffix |
| יִכְרְע֥וּן | let them bow down ! | Verb qal imperfect third person masculine plural, suffix |
| אֲחֵרִֽין׃ | others | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | then may my own wife grind grain for another, and may other men sleep with her. |
| KJV | Then let my wife grind unto another, and let others bow down upon her. |
| ASV | Then let my wife grind unto another, And let others bow down upon her. |
| YLT | Grind to another let my wife, And over her let others bend. |
| WEB | then let my wife grind for another, and let others sleep with her. |
| BBE | Then let my wife give pleasure to another man and let others make use of her body. |
Where they part company is in the phrase יִכְרְע֥וּן — see How Translations Differ.
The sentence has two main clauses connected by a conjunction, emphasizing Job's conditional curse.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַחֵר
verbטָחַן
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 31:10
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 Defense of His Integritygenerated
Job 31:10 is part of Job's speech where he defends his righteousness against accusations of wrongdoing. He asserts that if he has been unfaithful, he would deserve the ultimate shame of having his wife serve another man. This passage highlights the seriousness of marital fidelity and the consequences of betrayal, as Job reflects on the moral implications of his actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 11:5 | and every firstborn son in the land of Egypt will die, from the firstborn of Pharaoh who sits on his throne, to the firstborn of the servant girl behind the hand mill, as well as the firstborn of all the cattle. |
| 2 | Isaiah 47:2 | Take millstones and grind flour; remove your veil; strip off your skirt, bare your thigh, and wade through the streams. |
| 3 | Matthew 24:41 | Two women will be grinding at the mill: one will be taken and the other left. |
| 4 | 2 Samuel 12:11 | This is what the LORD says: ‘I will raise up adversity against you from your own house. Before your very eyes I will take your wives and give them to another, and he will lie with them in broad daylight. |
| 5 | Jeremiah 8:10 | Therefore I will give their wives to other men and their fields to new owners. For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — תִּטְחַ֣ן, tit.Changenerated
The verb טָחַן (tachan) means 'to grind' or 'to crush.' It specifically refers to the action of grinding grain, which is often associated with the work of a servant or concubine. In this context, it emphasizes the humiliation that Job would face if his wife were to serve another man in such a manner.
The Qal imperfect form indicates an ongoing or future action, suggesting that Job is contemplating a dire consequence of his potential infidelity. The use of this verb underscores the depth of shame he would feel, should his wife be reduced to such a role.
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 clause is governed by the verb תִּטְחַ֣ן, let her grind, with two phrases hanging off it: a prepositional phrase indicating for whom she would grind, and a second clause describing what others would do with her. The structure emphasizes the conditional nature of Job's curse.
The Hebrew word order places emphasis on the actions Job would curse upon himself, highlighting the gravity of the consequences he describes.
Septuagint Backgroundgenerated
The Septuagint translates תִּטְחַ֣ן with the Greek word corresponding to the action of grinding, indicating a direct interpretation of the Hebrew. This choice reflects a straightforward rendering of Job's curse.
The Greek text, however, does not fully match the Hebrew structure, showing a slight divergence in emphasis and word order.
In plain words — the whole versegenerated
Job 31:10 expresses Job's curse upon himself if he has been unfaithful. He states that if he has wronged another man, he would deserve the shame of having his wife serve that man and be intimate with others. This highlights the seriousness of marital fidelity.
Frequently Asked Questionsgenerated
Job is expressing that if he has been unfaithful, he would deserve the humiliation of having his wife serve another man, which signifies deep betrayal.
Job is emphasizing the ultimate disgrace that would come from his unfaithfulness, as it would not only affect him but also bring shame upon his family.
This verse shows Job's commitment to integrity and his strong sense of justice, as he is willing to accept severe consequences for potential wrongdoing.
Job's words highlight the importance of faithfulness in marriage and the profound impact of betrayal on relationships.
Reflection Questionsgenerated
- In what ways do I demonstrate fidelity in my relationships?
- How can I guard against temptations that could lead to betrayal?
- What does this passage teach me about the consequences of my actions?
- How do I respond to feelings of shame or guilt in my own life?
The early church on this verse — how the Fathers read it
The early Church Fathers, such as Gregory the Dialogist, commented on this verse to illustrate the severity of unfaithfulness and its implications for relationships.
Then let my wife be a harlot unto another, and let others bow down upon her. And because it is generally the case that that thing which in the doing of, we do not well consider how heinous it is, in the suffering it we do consider this;Early Church Fathers on Job 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 31:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Then] let my wife grind unto another,.... Which some understand literally, of her being put to the worst of drudgery and slavery, to work at a mill, and grind corn for the service of a stranger, and
Read John Gill on Job 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf mine heart have been deceived by a woman, or if I have laid wait at my neighbour's door; Job asserts his innocence of adultery. Deceived - hath let itself be seduced (Proverbs 7:8, etc.; Genesis 39:7-12).
Read Robert Jamieson on Job 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet my wife grind unto another; either, 1. Let her be taken captive, and made a slave to grind in other men’ s mills; which was a sore and vile servitude, . Or rather, 2. Let her be defiled by another man, as the next words expound it, and as the Hebrews understand it, and as this very phrase is used by very ancient, both Greek and Latin, authors of which see my Latin Synopsis on this place. And this is to be cautiously understood, not as if Job desired or would permit a requital in the same kind, but only, that if in that case God should give up his wife to such a wickedness, he should acknowledge his justice in it, and (though with abhorrency of the sin) accept of that punishment of it.…
Read Matthew Poole on Job 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 31:10 [Then] let my wife grind unto another, and let others bow down upon her.Ver. 10. Then let my wife grind unto another] i.e. Let her be his slave, as Lamentations 5:13 Exodus 11:5 Matthew 24:41; or rather, let her be his whore; and may my sin, which hath served her for example, serve her also for excuse. Not that Job would hereby license his wife to commit filthiness (as those Lituanians, who have their connubii adiutores, co-helpers in wedlock, and prize them far above all their acquaintance, as Maginus relateth, Alienas permolere uxores (Horat.). Sic μυλλειν, i.e. molere, apud Theocrit. est coire; and as some wits among us, panders to their own beds, who, either for gain or for a…
Read John Trapp on Job 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Then let my wife grind—i.e., perform all menial offices, like a slave.
Read Charles John Ellicott on Job 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Let my wife grind unto another] Let her work at the handmill, grinding corn; which was the severe work of the meanest slave. In this sense the passage is understood both by the Syriac and Arabic. See Exodus 11:5, and Isaiah 47:2; and see at the end of the chapter. See Clarke on Job 31:40. And let others bow down upon her.] Let her be in such a state as to have no command of her own person; her owner disposing of her person as he pleases. In Asiatic countries slaves were considered so absolutely the property of their owners, that they not only served themselves of them in the way of scortation and concubinage, but they were accustomed to accommodate their guests with them! Job is…
Read AdamClarke on Job 31 →CambridgeThe Cambridge Bible for Schools and Colleges10. To “grind unto another,” i. e. at the mill, is to be the slave of another, Isaiah 47:2. The slave was at the same time usually the concubine of her master, and the curse means, Let my wife be the slave (first clause) and the concubine (second clause) of others. It is probable, however, that in usage the language of the first clause carried the same sense as the second.
Read Cambridge on Job 31 →Albert Barnes1798–1870Barnes' Notes on the BibleThen let my wife grined unto another - Let her be subjected to the deepest humiliation and degradation.
Read Albert Barnes on Job 31 →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
then may my own wife grind grain for another, and may other men sleep with her.
then let my wife grind for another, and let others sleep with her.
then may my own wife grind grain for another, and may other men sleep with her.
then let my wife turn the millstone for another man, and may other men have sexual relations with her.
Tyndale line
Then let my wife grind unto another, and let others bow down upon her.
Then let my wife grind unto another, And let others bow down upon her.
Then let my wife grind unto another, and let others bow down upon her.
Then let my wife grind to another, and let others bow down upon her.
Let my wife grinde vnto another man, and let other men bow downe vpon her:
Strictly literal
Let my wife grind for another, and let others bow down upon her.
Grind to another let my wife, And over her let others bend.
Let my wife grind to another, || And let others bend over her.
Then may my wife labor at the mill for another, and may strangers ill-use her;
then let my wife grind grain for another, and let others bow down on her.
From the Latin
Let my wife be the harlot of another, and let other men lie with her.
Simplified
then let my wife serve another, let other men sleep with her.
Then let my wife give pleasure to another man and let others make use of her body.
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 presents the verse as תִּטְחַ֣ן לְאַחֵ֣ר אִשְׁתִּ֑י וְ֝עָלֶ֗יהָ יִכְרְע֥וּן אֲחֵרִֽין׃, while the Septuagint has only partial correspondence. This indicates that the core meaning is preserved, but the phrasing differs significantly.
תִּטְחַ֣ן לְאַחֵ֣ר אִשְׁתִּ֑י וְ֝עָלֶ֗יהָ יִכְרְע֥וּן אֲחֵרִֽין׃
2 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 31:10
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.
טָחַן (tachan) is a Hebrew verb meaning 'to grind' or 'to crush.' It is noted as a primitive root, and one entry suggests a secondary meaning related to being a concubine, linked to the act of grinding meal. The word appears in the Qal stem, indicating its basic action.
[טָחַן] vb. grind
base
H2912 [טָחַן] grind
2912 tachan taw-khan'
a primitive root; to grind meal; hence, to be a concubine
(that being their employment):--grind(-er).
טָחַן (ta.chan) — to grind.
(Qal) to grind, crush
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
Grind
(Ex. 32:20; Deut. 9:21; Judg. 16:21), to crush small (Heb. tahan); to oppress the poor (Isa. 3:5). The hand-mill was early used by the Hebrews (Num. 11:8). It consisted of two stones, the upper (Deut. 24:6; 2 Sam. 11:21) being movable and slightly concave, the lower being stationary. The grinders mentioned Eccl. 12:3 are the teeth. (See MILL.)
See CORN.
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
Prep | Adj — PrepositionHR/Aamsa
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep | Suff — Conjunction · preposition · suffixHC/R/Sp3fs
כָּרַע (kara`) means to bow down or bend the knee. It encompasses actions like kneeling in reverence, crouching, or sinking down, and can also imply causing someone or something to bow. The term appears in various contexts, including expressions of grief and submission.
כָּרַע bow down
Qal
bow
bow down, of the crouching lion
bow down over (in order to lie with) a woman
bow down, of a woman in childbirth
Hiph.
cause to bow in grief
cause to bow down in death
base
H3766 כָּרַע bow down
3766 kara` kaw-rah'
a primitive root; to bend the knee; by implication, to sink,
to prostrate:--bow (down, self), bring down (low), cast down,
couch, fall, feeble, kneeling, sink, smite (stoop) down,
subdue, X very.
כָּרַע (ka.ra) — to bow.
1) to bend, kneel, bow, bow down, sink down to one's knees, kneel down to rest (of animals), kneel in reverence
1a) (Qal)
1a1) to bow
1a2) to bow down, crouch
1a3) to bow down over
1a4) to tilt, lean
1b) (Hiphil) to cause to bow
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
Adj — AdjHAampa