Job 32:14 — Word Study
WLCוְלֹא־ עָרַ֣ךְ אֵלַ֣י מִלִּ֑ין וּ֝בְאִמְרֵיכֶ֗ם לֹ֣א אֲשִׁיבֶֽנּוּ׃
BSABut Job has notlôʼ [not spoken directly to, nor personally addressed] directedʻârak■ [his] wordsmillâh against meʼêl and I will notlôʼ answer himshûwb▸ with your argumentsʼêmer [speeches, or words]
| Greek | English | Parsing |
|---|---|---|
| וְלֹא־ | and not | Conjunction, particle |
| עָרַ֣ךְ | he has arranged | Verb, Qal, perfect third person masculine singular |
| אֵלַ֣י | against me | Preposition, suffix |
| מִלִּ֑ין | words | Noun common, masculine plural absolute |
| וּ֝בְאִמְרֵיכֶ֗ם | and with words your | Conjunction, preposition, noun common masculine plural construct |
| לֹ֣א | not | Particle |
| אֲשִׁיבֶֽנּוּ׃ | I will respond to him | Verb hiphil imperfect first person common singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Job has not directed his words against me, and I will not answer him with your arguments. |
| KJV | Now he hath not directed his words against me: neither will I answer him with your speeches. |
| ASV | For he hath not directed his words against me; Neither will I answer him with your speeches. |
| YLT | And he hath not set in array words for me, And with your sayings I do not answer him. |
| WEB | for he has not directed his words against me; neither will I answer him with your speeches. |
| BBE | I will not put forward words like these, or make use of your sayings in answer to him. |
Where they part company is מִלִּ֑ין — see How Translations Differ.
The sentence is structured around a main clause with two subordinate phrases, emphasizing Job's refusal to engage in the arguments presented by his friends.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָרַךְ
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 32:14
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 Response to His Friendsgenerated
Job 32:14 captures Job’s assertion that he has not directed his words against his friends, and he will not engage with their arguments. This moment occurs in a broader context where Job's friends have been speaking against him, and he is now clarifying his stance. The surrounding verses illustrate the tension in their dialogue, as Job’s friends are left speechless by his claims.
Cross References
The Key Word — עָרַךְ, 'a.Rakhgenerated
The verb עָרַךְ ('a.Rakh) means to arrange or set in order. In this context, it implies that Job has not organized his words in a way that is directed against his friends. The parsing indicates it is a perfect tense, showing a completed action by Job.
This term encompasses a range of meanings related to order and arrangement, suggesting that Job has chosen his words carefully and deliberately, rather than haphazardly attacking his friends.
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 of the sentence is עָרַךְ, he has arranged, which governs the structure. The sentence includes a prepositional phrase indicating the direction of the words, and a second clause that describes Job's refusal to respond.
The structure emphasizes Job's agency in choosing not to engage with the arguments presented by his friends, highlighting his control over the dialogue.
Septuagint Backgroundgenerated
In the Septuagint, the translators chose ἐπετρέψατε to convey the sense of arrangement or permission, suggesting a different nuance in how Job's words are perceived. This choice may imply a broader interpretation of Job's intent in his discourse.
The Greek rendering reflects a more indirect approach to the original Hebrew, which focuses on the arrangement of words rather than the act of speaking against.
In plain words — the whole versegenerated
Job 32:14 shows Job asserting that he has not spoken against his friends, and he will not respond to them using their arguments. This highlights Job's stance in the ongoing debate, where he chooses not to engage with their criticisms.
Frequently Asked Questionsgenerated
Job is asserting that he has not spoken ill of them, indicating a respectful distance in their debate.
Job believes that their arguments are not valid or relevant to his situation.
By choosing not to engage with their arguments, Job maintains his integrity and clarity in the discussion.
It shows Job as someone who is thoughtful and deliberate in his speech, choosing not to retaliate against his friends.
Reflection Questionsgenerated
- How do I respond when others speak against me, and what can I learn from Job's example?
- In what situations do I find it difficult to refrain from arguing back?
- What does it mean to choose my words carefully in difficult conversations?
- How can I apply Job's approach to my own conflicts with others?
The early church on this verse — how the Fathers read it
The early commentary from Gregory the Dialogist reflects on Job's refusal to respond to accusations, highlighting the nature of his discourse.
He spake nothing to me, and I will not reply to him according to your word. What is meant by his saying, He spake nothing to me? For does holy Church, when she detects haughty men within her,Early Church Fathers on Job 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 32:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow he hath not directed [his] words against me,.... That is, Job had not directed his speech to him, or levelled his arguments against him; he had not set himself and his words in battle array
Read John Gill on Job 32 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow he hath not directed his words against me: neither will I answer him with your speeches. I am altogether unprejudiced. For it is not I whom he addressed. 'Your speeches' have been influenced by irritation.
Read Robert Jamieson on Job 32 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI am not engaged in this discourse by any provoking words of Job, as you have been, which hath drawn forth your passions and biassed your judgments; but merely from zeal for the vindication of God’ s honour, and love to truth and justice, and a sincere desire to administer to Job matter both of conviction and of comfort. With your words, i.e. with such words or arguments as yours, either weak and impertinent, or fierce and opprobrious.
Read Matthew Poole on Job 32 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 32:14 Now he hath not directed [his] words against me: neither will I answer him with your speeches.Ver. 14. Now he hath not directed his speech against me] And so I have no particular edge or grudge against him, he hath no reason to think that I come prejudicated or exasperated. This Elihu speaketh purposely, to get within Job; that he might the better persuade with him. We must endeavour to preserve in the party with whom we would prevail an opinion of our love and good affection to him; for else we shall lose all our sweet words, since man is a cross and crabbed creature; duci vult, trahi non vult, lead him you may, drag him you must not. Neither will I answer him with your speeches]…
Read John Trapp on Job 32 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. He hath not directed] I am no party in this controversy; I have no party feeling in it: he has not spoken a word against me, therefore I have no cause of irritation. I shall speak for truth; not for conquest or revenge. Neither will I answer him with your speeches; your passions have been inflamed by contradiction, and you have spoken foolishly with your lips.
Read AdamClarke on Job 32 →
CambridgeThe Cambridge Bible for Schools and Colleges11–14. Elihu, directly addressing the three friends, states more clearly his reasons for taking upon him to speak: he had hoped to hear them confute Job, and was disappointed in their arguments; Job may be shewn to be in the wrong, though with different arguments from those they had employed. In Elihu’s opinion the cause of the three friends was much better than their advocacy of it.
Read Cambridge on Job 32 →
Albert Barnes1798–1870Barnes' Notes on the BibleNow, he hath not directed his words against me - Margin, “ordered.” The meaning of this expression is, “I can approach this subject in a wholly dispassionate and unprejudiced manner.
Read Albert Barnes on Job 32 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. He — Job. Directed — Better, arrayed. òøêְ is a military word used in a forensic sense, Job 13:18.
Read Daniel Denison Whedon on Job 32 →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
But Job has not directed his words against me, and I will not answer him with your arguments.
for he has not directed his words against me; neither will I answer him with your speeches.
But Job has not directed his words against me, and I will not answer him with your arguments.
Job has not directed his words to me, and so I will not reply to him with your arguments.
Tyndale line
Now he hath not directed his words against me: neither will I answer him with your speeches.
For he hath not directed his words against me; Neither will I answer him with your speeches.
For he hath not directed his words against me; neither will I answer him with your speeches.
Now he hath not directed his words against me: neither will I answer him with your speeches.
Yet hath he not directed his words to me, neyther will I answere him by your wordes.
Strictly literal
Now he hath not directed [his] words against me; and I will not answer him with your speeches. ...
And he hath not set in array words for me, And with your sayings I do not answer him.
And he has not set words in array for me, || And I do not answer him with your sayings.
But he hath not directed any words against me: and with your speeches will I not answer him.
For Job has not directed his words against me, so I will not answer him with your words.
From the Latin
He hath spoken nothing to me, and I will not answer him according to your words.
Simplified
Job didn't line up his arguments against me, and I won't answer him the way you did.
I will not put forward words like these, or make use of your sayings in answer to him.
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: וְלֹא־ עָרַ֣ךְ אֵלַ֣י מִלִּ֑ין וּ֝בְאִמְרֵיכֶ֗ם לֹ֣א אֲשִׁיבֶֽנּוּ׃. The Septuagint matches only three of the seven words, indicating a significant divergence in word choice and structure, which may reflect different interpretative traditions.
וְלֹא־ עָרַ֣ךְ אֵלַ֣י מִלִּ֑ין וּ֝בְאִמְרֵיכֶ֗ם לֹ֣א אֲשִׁיבֶֽנּוּ׃
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 32:14
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.
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
עָרַךְ (arak) means to arrange or set in order, applicable in various contexts such as preparing a table, organizing a battle, or stating a legal case. It can also denote valuing or taxing in the Hiphil form. The word encompasses a wide range of meanings related to order and comparison.
עָרַךְ vb. arrange or set in order
Qal
arrange in order, seven altars
set or lay in order, as wood
in common life, arrange a table
arrange a battle, i.e. draw up in battle order
arrange weapons of army in order for battle
arrange words
state in order, set forth a legal case
compare (as result of arranging in order)
intrans. be comparable
base
עָרַךְ vb. denom. Hiph. value (for taxation), tax
base
H6186a עָרַךְ arrange or set in order .. . arrange in order, seven altars
. set or lay in order, as wood
. in common life, arrange a table
. arrange a battle, i.e. draw up in battle order
. arrange weapons of army in order for battle
. arrange words
. state in order, set forth a legal case
. . compare (as result of arranging in order)
. intrans. be comparable
H6186b עָרַךְ vb. denom. Hiph. value (for taxation), tax
6186 `arak aw-rak'
a primitive root; to set in a row, i.e. arrange, put in order
(in a very wide variety of applications):--put (set) (the
battle, self) in array, compare, direct, equal, esteem,
estimate, expert (in war), furnish, handle, join (battle),
ordain, (lay, put, reckon up, set) (in) order, prepare, tax,
value.
עָרַךְ (a.rakh) — to arrange.
1) to arrange, set or put or lay in order, set in array, prepare, order, ordain, handle, furnish, esteem, equal, direct, compare
1a) (Qal)
1a1) to arrange or set or lay in order, arrange, state in order, set forth (a legal case), set in place
1a2) to compare, be comparable
עָרַךְ (a.rakh) — to value.
(Hiphil) to value, tax
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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)
Prep | Suff — Preposition · suffixHRd/Sp1bs
מִלָּה (millah) means 'word' or 'speech' and can refer to a discourse or topic. It is derived from a root that suggests collective speech or utterance. The term encompasses various forms of communication, including answers and by-words. The Aramaic equivalent is also מִלָּה.
מִלָּה n.f. word, speech, utterance
base
H4405 מִלָּה
4405 millah mil-law'
from 4448 (plural masculine as if from milleh {mil-leh'}; a
word; collectively, a discourse; figuratively, a topic:--+
answer, by-word, matter, any thing (what) to say, to
speak(-ing), speak, talking, word.
see HEBREW for 04448
מִלָּה (mil.lah) — speech.
word, speech, utterance
Aramaic equivalent: mil.lah (מִלָּה "word" H4406)
N-fp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
Conj | Prep | N-mp | Suff — Conjunction · preposition · noun common masculine plural construct · suffixHC/R/Ncmpc/Sp2mp
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)
Part — ParticleHTn
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffixHVhi1cs/Sp3ms
