Job 34:7 — Word Study
WLCמִי־ גֶ֥בֶר כְּאִיּ֑וֹב יִֽשְׁתֶּה־ לַּ֥עַג כַּמָּֽיִם׃
BSAWhatmîy mangeber is like JobʼÎyôwb [a patriarch famous for patience] [who] drinks upshâthâh▸ [consumes, feasts on] derisionlaʻag [scoffing, contempt, strong feeling of mocking] like watermayim [a source of refreshment, a liquid]
| Greek | English | Parsing |
|---|---|---|
| מִי־ | who? | Pronoun |
| גֶ֥בֶר | [is] a man | Noun common, masculine singular absolute |
| כְּאִיּ֑וֹב | like Job | Preposition, noun proper masculine |
| יִֽשְׁתֶּה־ | he drinks | Verb, Qal, imperfect third person masculine singular |
| לַּ֥עַג | mockery | Noun common, masculine singular absolute |
| כַּמָּֽיִם׃ | like water | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | What man is like Job, who drinks up derision like water? |
| KJV | What man is like Job, who drinketh up scorning like water? |
| ASV | What man is like Job, Who drinketh up scoffing like water, |
| YLT | Who [is] a man like Job? He drinketh scoffing like water, |
| WEB | What man is like Job, who drinks scorn like water, |
| BBE | What man is like Job, a man who freely makes sport of God, |
Where translations part company is in the nuances of the term for 'mockery.'
The sentence is structured as a rhetorical question, with a main clause followed by a relative clause that elaborates on Job's unique character.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁתָה
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 34:7
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 — Elihu's Speech on Job's Integritygenerated
Job 34:7 presents a rhetorical question posed by Elihu, emphasizing Job's unique character. Throughout the discourse, Elihu seeks to defend God's justice while addressing Job's plight. He contrasts Job's experience with that of the wicked, highlighting Job's steadfastness in the face of mockery and derision, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 15:16 | how much less man, who is vile and corrupt, who drinks injustice like water? |
| 2 | Deuteronomy 29:19 | because when such a person hears the words of this oath, he invokes a blessing on himself, saying, ‘I will have peace, even though I walk in the stubbornness of my own heart.’ This will bring disaster on the watered land as well as the dry. |
| 3 | Proverbs 1:22 | “How long, O simple ones, will you love your simple ways? How long will scoffers delight in their scorn and fools hate knowledge? |
| 4 | Proverbs 4:17 | For they eat the bread of wickedness and drink the wine of violence. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אִיּוֹב, ke.'i.Yovgenerated
The word אִיּוֹב (Iyowb) refers specifically to Job, a patriarch known for his patience and suffering. Job's character is central to the narrative, symbolizing endurance and faithfulness amidst trials.
Job's name is often associated with the themes of suffering and righteousness, and in this verse, it serves to elevate his status as a unique figure who withstands mockery without losing his integrity.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the portrayal of Job as a unique figure.
Sentence Structuregenerated
The finite verb יִֽשְׁתֶּה (yish.teh), 'he drinks,' governs the sentence, with the subject and object clearly defined. The structure emphasizes Job's action of drinking mockery, likening it to a refreshing liquid.
The Hebrew word order places emphasis on Job's name, positioning it as the focal point of the rhetorical question.
Septuagint Backgroundgenerated
The Septuagint translates Job's name as ιωβ (Iōb), maintaining the same subject focus. The Greek word for mockery is μυκτηρισμὸν, which conveys a similar sense of scorn, aligning with the Hebrew meaning.
This choice reflects a consistent understanding of Job's experience across both Hebrew and Greek traditions.
In plain words — the whole versegenerated
Job 34:7 asks a rhetorical question about Job's unique character. Elihu highlights that Job drinks up mockery like water, emphasizing his ability to endure scorn without faltering. This verse illustrates Job's steadfastness in the face of adversity.
Frequently Asked Questionsgenerated
This metaphor suggests that Job absorbs mockery easily, as if it were a refreshing drink, showcasing his resilience in the face of scorn.
Job's unique patience and integrity in suffering set him apart, making him a singular figure in the discussion of righteousness amidst trials.
Elihu's question serves to emphasize Job's exceptional character and the depth of his suffering, prompting reflection on the nature of righteousness.
This verse encapsulates the struggle between human suffering and divine justice, a central theme in the Book of Job, highlighting Job's unwavering faith.
Reflection Questionsgenerated
- In what ways have I faced mockery or scorn, and how did I respond?
- How can I cultivate patience like Job in my own challenges?
- What does it mean to endure hardship with integrity, as Job did?
- How can I support others who are experiencing mockery or derision?
The early church on this verse — how the Fathers read it
Early church fathers reference Job's character to illustrate themes of patience and integrity. Their quotations provide insights into how this verse has been interpreted throughout history.
Calmness is a thing which, of all other things, is most to be prized. As an example of this, the word proposes to us the blessed Job.Early Church Fathers on Job 34 →
“Who is there like Job, who drinks up scoffing like water?” [Job is compared with one] who reproves God’s judgments, despises them and thinks that they must be considered vile.Early Church Fathers on Job 34 →
What man is like Job, who drinketh up scorning like water, who goeth with the workers of iniquity, and walketh with wicked men? Behold, in seeking a judgment, he has pronounced a judgment;Early Church Fathers on Job 34 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 34:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhat man [is] like Job,.... This is said as wondering at the part he acted, that a man so wise and good as Job was esteemed to be should behave in such a manner as he did; [who] drinketh up scorning like water?
Read John Gill on Job 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhat man is like Job, who drinketh up scorning like water? (Job 15:16.) Image from the camel. Scorning - against God (Job 15:4).
Read Robert Jamieson on Job 34 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Abundantly and greedily; who doth so oft and so easily break forth into scornful and contemptuous expressions, not only against his friends, but in some sort even against God himself, whom he foolishly and insolently chargeth with dealing rigorously with him. The words may be thus read, What man, being like Job, would drink up?..? That a wicked or foolish man should do thus is not strange; but that a man of such piety, gravity, wisdom, and authority as Job should be guilty of such a sin, this is wonderful.
Read Matthew Poole on Job 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 34:7 What man [is] like Job, [who] drinketh up scorning like water?Ver. 7. What man is like Job?] This Elihu speaketh by way of angry admiration, as if he would make Job a very nonsuch, a matchless offender; and that he much wondered with what face he could speak in that sort, Exclamatio admirativa (Pisc.). What, such a man as Job do thus? Oh, shameful! what? upbraid and reproach Almighty God? who would ever have expected such words from such a mouth? Is the man in his right mind, wot you, that he thus maketh himself a common laughing stock and by word, and yet maketh nothing of anything, but doth with as great facility and readiness swallow up men’ s scoffs and taunts, as if he were…
Read John Trapp on Job 34 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Who drinketh up scorning?—The same word had been applied to Job by Zophar (Job 11:3), “And when thou mockest, shall no man make thee ashamed?” and the same reproach by Eliphaz (Job 15:16).
Read Charles John Ellicott on Job 34 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Drinketh up scorning like water?] This is a repetition of the charge made against Job by Eliphaz, Job 15:16. It is a proverbial expression, and seems to be formed, as a metaphor, from a camel drinking, who takes in a large draught of water, even the most turbid, on its setting out on a journey in a caravan, that it may serve it for a long time. Job deals largely in scorning; he fills his heart with it.
Read AdamClarke on Job 34 →CambridgeThe Cambridge Bible for Schools and Colleges7. Elihu cannot restrain his abhorrence of Job’s sentiments. By scorning is meant impiety and scepticism. On the figure comp. ch. Job 15:16.
Read Cambridge on Job 34 →Albert Barnes1798–1870Barnes' Notes on the BibleWhat man is like Job, who drinketh up scorning like water? - A similar image occurs in Job 15:16. The idea is, that he was full of reproachful speeches respecting God; of the language of irreverence and rebellion.
Read Albert Barnes on Job 34 →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
What man is like Job, who drinks up derision like water?
What man is like Job, who drinks scorn like water,
What man is like Job, who drinks up derision like water?
What man is like Job, who drinks derision like water!
Tyndale line
What man is like Job, who drinketh up scorning like water?
What man is like Job, Who drinketh up scoffing like water,
What man is like Job, who drinketh up scorning like water?
What man is like Job, who drinketh up scorning like water?
What man is like Iob, that drinketh scornfulnesse like water?
Strictly literal
What man is like Job? he drinketh up scorning like water,
Who [is] a man like Job? He drinketh scoffing like water,
Who [is] a man like Job? He drinks scoffing like water,
What man is there like Job, who drinketh scorning like water,
What man is like Job, who drinks up mockery like water,
From the Latin
What man is there like Job, who drinketh up scorning like water?
Simplified
Has there ever been a man like Job with such a thirst for ridiculing others?
What man is like Job, a man who freely makes sport of God,
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
Both the Masoretic Text and the Septuagint agree in their wording for this verse, with all six words matched in the Greek translation. This indicates a strong textual consistency in how Job's character and actions are portrayed.
מִי־ גֶ֥בֶר כְּאִיּ֑וֹב יִֽשְׁתֶּה־ לַּ֥עַג כַּמָּֽיִם׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 34:7
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
אִיּוֹב (Iyowb) refers to Job, a patriarch known for his patience, as described in the book of Job. The name is associated with the meaning 'hated' or 'persecuted.' It is mentioned in the context of the Exile and Return, and its exact meaning remains uncertain.
אִיּוֹב n.pr.m. Job (meaning unknown)
base
H347 אִיּוֹב
347 'Iyowb ee-yobe'
from 340; hated (i.e. persecuted); Ijob, the patriarch famous
for his patience:--Job.
see HEBREW for 0340
אִיּוֹב (iy.yov) — Job.
A man living at the time of Exile and Return, first mentioned at Job.1.1
Also named: Iōb (Ἰώβ "Job" G2492)
§ Job = "hated"
a patriarch, the subject of the book of Job
Prep | N-proper — Preposition · noun proper masculineHR/Npm
job ('iyobh, meaning of name doubtful; some conjecturing "object of enmity," others "he who turns," etc., to God; both uncertain guesses; Iob): The titular hero of the Book of Job, represented as a wealthy and pious land-holder who lived in patriarchal times, or at least conditions, in the land of Uz, on the borders of Idumea. Outside of the Book of Job he is mentioned by Ezekiel (Eze 14:14,20) as one of 3 great personages whose representative righteousness would presumably avail, if that of any individuals could, to redeem the nation; the other two being Noah, an ancient patriarch, and Daniel, a contemporary of the prophet. It is difficult to determine whether Job was an actual personage or not. If known through legend, it must have been on account of some such experience as is narrated in the book, an experience unique enough to…
Job
Persecuted, an Arabian patriarch who resided in the land of Uz (q.v.). While living in the midst of great prosperity, he was suddenly overwhelmed by a series of sore trials that fell upon him. Amid all his sufferings he maintained his integrity. Once more God visited him with the rich tokens of his goodness and even greater prosperity than he had enjoyed before. He survived the period of trial for one hundred and forty years, and died in a good old age, an example to succeeding generations of integrity (Ezek. 14:14, 20) and of submissive patience under the sorest calamities (James 5:11). His history, so far as it is known, is recorded in his book.
the patriarch, from whom one of the books of the Old Testament is named. His residence in the land of Uz marks him as belonging to a branch of the Aramean race, which had settled in the lower part of Mesopatamia (Probably to the south or southeast of Palestine, in Idumean Arabia), adjacent to the Sabeans and Chaldeans. The opinions of Job and his friends are thus peculiarly interesting as exhibiting an aspect of the patriarchal religion outside of the family of Abraham, and as yet uninfluenced by the legislation of Moses. The form of worship belongs essentially to the early patriarchal type; with little of ceremonial ritual, without a separate priesthood, it is thoroughly domestic in form and spirit. Job is represented as a chieftain of immense wealth and high rank, blameless in all the relations of life. What we know of his history is given in the book that bears his name.
A patriarch distinguished for his integrity and piety, his wealth, honors, and domestic happiness, whom God permitted, for the trial of his faith, to be deprived of friends, property, and health, and at once plunged into deep affliction. He lived in the land of Uz, lying, it is generally thought, in Eastern Edom, probably not far from Bozrah.
THE BOOK OF JOB, has originated much criticism, and on many points a considerable diversity of opinion still exists. Sceptics have denied its inspiration, and called it a mere philosophical romance; but no one who respects revelation can entertain this notion, or doubt that Job was a real person. Inspired writers testify to both. See Eze 14:14 Jas 5:11, and compare 1Co 3:19 with
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
לַ֫עַג (la'ag) refers to mocking or derision, and it can also denote stammering. It is derived from the root word associated with scorn and is used in contexts that involve ridicule. The entries consistently emphasize its meanings related to mockery and scorn.
לַ֫עַג n.[m.] mocking, derision, (barbarous) stammering
base
H3933 לַ֫עַג
3933 la`ag lah'-ag
from 3932; derision, scoffing:--derision, scorn (-ing).
see HEBREW for 03932
לַ֫עַג (la.ag) — derision.
1) mocking, derision, stammering
1a) mocking, derision
1b) stammerings
N-ms — Noun common · masculine singular absoluteHNcmsa
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22