Job 35:16 — Word Study
WLCוְ֭אִיּוֹב הֶ֣בֶל יִפְצֶה־ פִּ֑יהוּ בִּבְלִי־ דַ֝֗עַת מִלִּ֥ין יַכְבִּֽר׃ פ
BSA◂So JobʼÎyôwb [the patriarch famous for his patience] openspâtsâh▸ his mouthpeh [to speak, utter words] ◂in vainhebel [with empty talk, to no purpose] and multiplieskâbar△▸ [increases, adds to] ◂wordsmillâh [speech, utterances] withoutbᵉlîy [lacking, devoid of] ◂knowledgedaʻath [understanding, wisdom]
| Greek | English | Parsing |
|---|---|---|
| וְ֭אִיּוֹב | and Job | Conjunction, noun proper masculine |
| הֶ֣בֶל | vanity | Noun common, masculine singular absolute |
| יִפְצֶה־ | he opens | Verb, Qal, imperfect third person masculine singular |
| פִּ֑יהוּ | mouth his | Noun common masculine singular construct, suffix |
| בִּבְלִי־ | with not | Preposition, noun common masculine singular construct |
| דַ֝֗עַת | knowledge | Noun common, feminine singular absolute |
| מִלִּ֥ין | words | Noun common, masculine plural absolute |
| יַכְבִּֽר׃ פ | he multiplies | Verb, Hiphil, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Job opens his mouth in vain and multiplies words without knowledge.” |
| KJV | Therefore doth Job open his mouth in vain; he multiplieth words without knowledge. |
| ASV | Therefore doth Job open his mouth in vanity; He multiplieth words without knowledge. |
| YLT | And Job [with] vanity doth open his mouth, Without knowledge words he multiplieth. |
| WEB | therefore Job opens his mouth with empty talk, and he multiplies words without knowledge.” |
| BBE | And Job's mouth is open wide to give out what is of no profit, increasing words without knowledge. |
The translations agree here, reflecting the emptiness of Job's speech.
The sentence has a main clause followed by phrases that elaborate on Job's manner of speaking and the nature of his words.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִיּוֹב
verbפָּצָה
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 35:16
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 35:16 captures Job's frustration as he opens his mouth to speak, but his words lack substance and understanding. He feels compelled to respond to the accusations of his friends, yet he recognizes that his speech is ultimately in vain. This moment reflects the broader themes of the book of Job, where the nature of suffering and divine justice are explored, as seen in earlier chapters like Job 3:1 and Job 33:2-8.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 3:1 | After this, Job opened his mouth and cursed the day of his birth. |
| 2 | Job 33:2–8 | Behold, I will open my mouth; my address is on the tip of my tongue. |
| 3 | Job 34:35–37 | ‘Job speaks without knowledge; his words lack insight.’ |
| 4 | Job 38:2 | “Who is this who obscures My counsel by words without knowledge? |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אִיּוֹב, Ve.'i.yovgenerated
The name 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.' Job is the subject of this verse, expressing his frustration and the futility of his words.
In this context, Job's speech is characterized by הֶבֶל (hevel), which conveys emptiness or vanity. This term emphasizes that his words are not grounded in knowledge or understanding, reflecting the futility of speaking without true insight.
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 finite verb is יִפְצֶה (yif.tzeh), he opens, which governs the structure of the sentence. Job is the subject, and the phrases that follow describe the nature of his speech and its lack of knowledge.
The sentence structure emphasizes Job's actions and the consequences of his words, with a clear focus on the emptiness of his speech.
Septuagint Backgroundgenerated
In the Septuagint, אִיּוֹב is rendered as ιωβ (Iōb), maintaining the name's identity. This choice shows continuity in the character's portrayal across translations.
The Greek term for הֶבֶל is ματαίως (mataiōs), which also conveys a sense of emptiness, aligning with the Hebrew meaning.
In plain words — the whole versegenerated
Job 35:16 shows Job expressing frustration as he speaks without purpose, adding words that lack true understanding. This reflects his struggle in responding to his friends' accusations, highlighting the themes of suffering and divine justice in the book of Job.
Frequently Asked Questionsgenerated
It means that Job is speaking without purpose or true understanding, reflecting his frustration and the futility of his words.
Job feels compelled to respond to his friends' accusations, but he recognizes that his speech lacks the insight and understanding needed.
This verse highlights Job's struggle with suffering and the search for understanding in the face of divine justice, a central theme throughout the book.
We learn the importance of speaking with knowledge and understanding, rather than speaking out of frustration or without true insight.
Reflection Questionsgenerated
- In what situations do I find myself speaking without understanding?
- How can I ensure that my words are filled with knowledge and purpose?
- What lessons can I learn from Job's experience in dealing with suffering and frustration?
- How can I apply the wisdom of speaking thoughtfully in my own life?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced Job's struggles. Here is a quotation from Gregory the Dialogist, who reflects on Job's words and their implications.
Therefore doth Job open his mouth in vain, he multiplieth words without knowledge. By introducing these words, he doubtless asserts, that blessed Job both knew nothing, and had said much;Early Church Fathers on Job 35 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 35:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore doth Job open his mouth in vain,.... In uttering such unbecoming expressions, observed, and refuted, in his loud complaints of God, and of his dealings with him, and in defence of himself;
Read John Gill on Job 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore doth Job open his mouth in vain; he multiplieth words without knowledge. Apodosis to 15. In vain - rashly. Remarks: (1) God can have no possible inducement to act with injustice in His dealings toward us.
Read Robert Jamieson on Job 35 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore; hence it is manifest. Open his mouth in vain, i.e. pour forth his complaints without any success, and gets no ease by them. He multiplieth words without knowledge, thereby discovering his ignorance of God and of himself.
Read Matthew Poole on Job 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 35:16 Therefore doth Job open his mouth in vain; he multiplieth words without knowledge.Ver. 16. Therefore doth Job open his mouth in vain] Dilatat, divaricat, rictum diducit ut bellua. An open mouth is oft a purgatory to the master; digito compesce labellum. He multiplieth words without knowledge] Eliphaz had charged Job with malice and blasphemy, Job 22:1-30 Elihu, only with vanity and ignorance. We may not make the worst of things, but give a favourable interpretation.
Read John Trapp on Job 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Therefore doth Job open his mouth in vain] God will execute vengeance when it may best serve the ends of his justice, providence, and mercy. The delay of judgment is not proof that it shall not be executed; nor is the deferring of mercy any proof that God has forgotten to be gracious. He multiplieth words without knowledge] However this may apply to Job, it most certainly applies very strongly and generally to the words, not only of Job's three friends, but to those also of Elihu himself. The contest is frequently a strife of words.
Read AdamClarke on Job 35 →CambridgeThe Cambridge Bible for Schools and Colleges14–16. The interpretation and connexion of these verses is difficult. Job 35:14 might carry on the idea of Job 35:13, 13. Surely God will not hear vanity, Neither will the Almighty regard it; 14. Much less when thou sayest, Thou seest him not, The cause is before him and thou waitest for him. God refuses to answer the cry which is vanity, not the voice of true religious trust; much less will He hear one who like Job complains that he cannot see Him (ch. Job 23:8 and often), who misses His righteous government in the world and charges Him with refusing to receive his just appeal (ch. Job 13:18 seq., Job 23:3, Job 31:35 seq.). There are objections to this interpretation, such as that much…
Read Cambridge on Job 35 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore - In view of all that Elihu had now said, be came to the conclusion that the views of Job were erroneous, and that he had no just cause of complaint.
Read Albert Barnes on Job 35 →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
So Job opens his mouth in vain and multiplies words without knowledge.”
therefore Job opens his mouth with empty talk, and he multiplies words without knowledge.”
So Job opens his mouth in vain and multiplies words without knowledge.”
So Job opens his mouth to no purpose; without knowledge he multiplies words.”
Tyndale line
Therefore doth Job open his mouth in vain; he multiplieth words without knowledge.
Therefore doth Job open his mouth in vanity; He multiplieth words without knowledge.
Therefore doth Job open his mouth in vanity; he multiplieth words without knowledge.
Therefore doth Job open his mouth in vain; he multiplieth words without knowledge.
Therfore Iob openeth his mouth in vaine, and multiplieth wordes without knowledge.
Strictly literal
For Job hath opened his mouth in vanity, and made words abundant without knowledge.
And Job [with] vanity doth open his mouth, Without knowledge words he multiplieth.
And Job opens his mouth [with] vanity, || He multiplies words without knowledge.”
But Job openeth wide his mouth for nought: without knowledge he heapeth up words.
So Job opens his mouth only to speak foolishness; he piles up words without knowledge.”
From the Latin
Therefore Job openeth his mouth in vain, and multiplieth words without knowledge.
Simplified
You, Job, are talking nonsense, making long speeches when you know nothing!”
And Job's mouth is open wide to give out what is of no profit, increasing words without knowledge.
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 aligns with the Septuagint in most respects, with a few differences in word order. The Dead Sea Scrolls contain fragments that match the Masoretic Text closely, though some words are supplied by an editor due to damage.
וְ֭אִיּוֹב הֶ֣בֶל יִפְצֶה־ פִּ֑יהוּ בִּבְלִי־ דַ֝֗עַת מִלִּ֥ין יַכְבִּֽר׃ פ
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[ואיוב] [הבל] [יפצה] [פי׳הו] [בבלי] דעת מלין יכבר
2 words on the leather — 1 partly restored, 5 supplied entire by an editor.
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 35:16
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.
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
Conj | N-proper — Conjunction · noun proper masculineHC/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
הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.
הֶ֫בֶל 73 n.m. vapour, breath
base
H1892 הֶ֫בֶל vapour, breath
1892 hebel heh'bel
or (rarely in the abs.) habel {hab-ale'}; from 1891;
emptiness or vanity; figuratively, something transitory and
unsatisfactory; often used as an adverb:--X altogether, vain,
vanity.
see HEBREW for 01891
הֶ֫בֶל (he.vel) — vanity.
1) vapour, breath
1a) breath, vapour
1b) vanity (fig.)
adv
2) vainly
N-ms — Noun common · masculine singular absoluteHNcmsa
Does not usually denote, in Scripture, self-conceit or personal pride, 2Pe 2:18, but sometimes emptiness and fruitlessness, Job 7:3 Ps 144:4 Ec 1:1-18. It often denotes wickedness, particularly falsehood, De 32:21 Ps 4:2 24:4 119:37, and sometimes idols and idol-worship, 2Ki 17:15 Jer 2:5 18:15 Jon 2:8. Compare Paul’s expression, "they turned the truth of God into a lie,"
פָּצָה (patsah) is a Hebrew verb meaning to open or part, particularly in reference to the mouth. It encompasses actions like snatching away or setting free. The entries highlight its use in contexts of utterance and deliverance, but do not provide specific verse references.
[פָּצָה] vb. part, open;—Qal
open mouth
snatch away, set free
base
H6475 פָּצָה part, open . open mouth
. snatch away, set free
6475 patsah paw-tsaw'
a primitive root; to rend, i.e. open (especially the
mouth):--deliver, gape, open, rid, utter.
פָּצָה (pa.tsah) — to open.
1) to part, open, separate, set free
1a) (Qal)
1a1) to open (mouth), utter
1a2) to snatch away, set free
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
בְּלִי (bli) refers to a state of wearing out or destruction, and serves as an adverb of negation meaning 'without' or 'not.' It is derived from the root meaning failure and can indicate absence or lack in various contexts.
בְּלִי subst. wearing out, hence
fig. destruction
defect, failure, hence adv. of negation
base
H1097 בְּלִי subst. wearing out, hence . fig. destruction
. defect, failure, hence adv. of negation
1097 bliy bel-ee'
from 1086; properly, failure, i.e. nothing or destruction;
usually (with preposition) without, not yet, because not, as
long as, etc.:--corruption, ig(norantly), for lack of, where
no...is, so that no, none, not, un(awares), without.
see HEBREW for 01086
בְּלִי (be.li) — without.
subst
1) wearing out
adv of negation
2) without, no, not
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
N-fs — Noun common · feminine singular absoluteHNcfsa
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
כָּבַר (kabar) is a Hebrew verb meaning to multiply or to be in abundance. It conveys the idea of augmenting in number or quantity, often used in a figurative sense. The Hiphil form, mentioned only in the context of Elihu, indicates the act of making many or great.
[כָּבַר] vb. be much, many
Hiph. (only Elihu) make many
base
H3527 כָּבַר
3527 kabar kaw-bar'
a primitive root; properly, to plait together, i.e.
(figuratively) to augment (especially in number or quantity,
to accumulate):--in abundance, multiply.
כָּבַר (ka.var) — to multiply.
1) to be much, be many, be in abundance, intertwine, multiply
1a) (Hiphil) to make many, make great
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms