Job 36:19 — Word Study
WLCהֲיַעֲרֹ֣ךְ שׁ֭וּעֲךָ לֹ֣א בְצָ֑ר וְ֝כֹ֗ל מַאֲמַצֵּי־ כֹֽחַ׃
BSACan your wealthshûwaʻ [riches, or gold] or allkôl your mighty effortmaʼămâts△ [strength, or power] keepʻârak▸ you fromlôʼ
| Greek | English | Parsing |
|---|---|---|
| הֲיַעֲרֹ֣ךְ | ¿ will it set in order | Particle, verb qal imperfect third person masculine singular |
| שׁ֭וּעֲךָ | opulence your | Noun common masculine singular construct, suffix |
| לֹ֣א | not | Particle |
| בְצָ֑ר | in distress | Preposition |
| וְ֝כֹ֗ל | and all | Conjunction, noun common masculine singular construct |
| מַאֲמַצֵּי־ | [the] efforts of | Noun common, masculine plural construct |
| כֹֽחַ׃ | strength | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Can your wealth or all your mighty effort keep you from distress? |
| KJV | Will he esteem thy riches? no, not gold, nor all the forces of strength. |
| ASV | Will thy cry avail, that thou be not in distress, Or all the forces of thy strength? |
| YLT | Doth He value thy riches? He hath gold, and all the forces of power. |
| WEB | Would your wealth sustain you in distress, or all the might of your strength? |
| BBE | ... |
Where they part company is שׁ֭וּעֲךָ — see How Translations Differ.
The main clause poses a question about wealth and effort, while the subordinate clause specifies the outcome in question.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
1 of 7 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 36:19
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 — The Limits of Human Powergenerated
Job 36:19 presents a rhetorical question about the ability of wealth or strength to protect one from distress. Job's discourse emphasizes the limitations of human resources when faced with suffering. This theme resonates throughout the book of Job, as he grapples with the nature of suffering and divine justice, urging readers to consider the futility of relying solely on material means in times of trouble.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:2 | Ill-gotten treasures profit nothing, but righteousness brings deliverance from death. |
| 2 | Proverbs 11:4 | Riches are worthless in the day of wrath, but righteousness brings deliverance from death. |
| 3 | Isaiah 2:20 | In that day men will cast away to the moles and bats their idols of silver and gold— the idols they made to worship. |
| 4 | Zephaniah 1:18 | Neither their silver nor their gold will be able to deliver them on the Day of the LORD’s wrath. The whole earth will be consumed by the fire of His jealousy.” For indeed, He will make a sudden end of all who dwell on the earth. |
| 5 | James 5:3 | Your gold and silver are corroded. Their corrosion will testify against you and consume your flesh like fire. You have hoarded treasure in the last days. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שׁ֭וּעֲךָ, Shu.'a.khagenerated
The word שׁוּעַ (shuwa`) denotes a cry or shout, often linked to wealth or opulence. Its usage in this context suggests that despite having riches, one cannot escape distress. The word is derived from a root meaning to cry out, which adds a layer of urgency to the question posed.
In this verse, the parsing indicates that it is a noun in the construct state, suggesting a possessive relationship — 'your opulence.' This implies that Job is addressing the listener's personal wealth and questioning its efficacy in providing true protection.
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 יַעֲרֹ֣ךְ (will it set in order) governs the sentence, with two noun phrases following: שׁ֭וּעֲךָ (your opulence) and כֹֽחַ (strength). This structure highlights the relationship between wealth, effort, and the inability to escape distress.
The Hebrew word order places emphasis on the negation לֹ֣א (not), which precedes the phrase indicating distress. This positioning underscores the certainty of the statement that neither wealth nor effort can prevent trouble.
Septuagint Backgroundgenerated
The Septuagint translates שׁ֭וּעֲךָ as δεήσεως (of a cry), which shifts the focus slightly from material wealth to the idea of a plea for help. This choice suggests a broader interpretation of the original Hebrew, emphasizing the futility of relying on anything other than divine assistance in times of trouble.
The Greek rendering of יַעֲרֹ֣ךְ is not directly provided, but the overall translation indicates a similar questioning of human ability to control or order circumstances.
In plain words — the whole versegenerated
Job 36:19 asks whether wealth or strength can keep someone from trouble. Job emphasizes that no amount of riches or effort can protect a person from distress, highlighting the limitations of human power.
Frequently Asked Questionsgenerated
In this context, 'wealth' refers to material riches or possessions that people often rely on for security.
Job mentions 'mighty effort' to illustrate that human strength or power is also insufficient to prevent distress.
Job refers to any form of trouble or hardship that one might encounter in life, emphasizing the futility of relying solely on material means.
This verse reflects Job's broader theme of questioning the effectiveness of human efforts and wealth in the face of divine will and suffering.
Reflection Questionsgenerated
- In what ways have I relied on material wealth in my own life, and how has that affected my ability to face challenges?
- How can I shift my focus from relying on my own strength to seeking help in times of distress?
- What does this verse teach me about the limitations of human effort?
- How can I apply Job's insights about wealth and strength to my own understanding of life's difficulties?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 36:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWill he esteem thy riches? [no], not gold, nor all the forces of strength.
Read John Gill on Job 36 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWill he esteem thy riches? no, not gold, nor all the forces of strength. Forces of strength - i:e., resources of wealth (Psalms 49:6-7; Proverbs 11:4, "Riches profit not in the day of wrath").
Read Robert Jamieson on Job 36 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf thou couldst recover thy lost wealth or strength, or thy friends would employ theirs on thy behalf, neither could the one ransom thee, nor the other rescue thee.
Read Matthew Poole on Job 36 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 36:19 Will he esteem thy riches? [no], not gold, nor all the forces of strength.Ver. 19. Will he esteem thy riches?] Tremellius rendereth it, thy nobility. Others read it thus, Will he regard thy crying in thine adversity? Or, That thou shouldest not abide in adversity? See Proverbs 10:2; Proverbs 11:4, No, not gold] Which yet can do much with men. The Hebrew word signifieth finest gold, Job 22:24, and hath its name from defending, because gold is a man’ s defence: with men it may be so, but not with God, Zephaniah 1:18; see the note there. Others read it, No, not in affliction. Nor all the forces of strength] Which are poor things in comparison to God, whose weakness is stronger than…
Read John Trapp on Job 36 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) No, not gold, nor all the forces of strength.—The words here are doubtful. Some render, “Will He esteem thy riches, that thou be not in distress?” or, “all the forces of thy strength;” others, “Will thy cry avail, that thou be not in distress?” &c.; but there is authority for the Authorised Version.
Read Charles John Ellicott on Job 36 →
CambridgeThe Cambridge Bible for Schools and Colleges19. No other ransom will avail,—not riches nor all the power of wealth. Only the purification of suffering will cleanse him from his evil (cf. ch. Job 34:36), and deliver him. Elihu demands with emphasis whether all his riches will be accepted as a ransom? It need not be said that the question is put merely for the purpose of heightening the effect of the idea in Job 36:18, that suffering is the only ransom possible. A similar thought is expressed in Psalms 49:7 : “None of them can by any means redeem his brother, nor give to God a ransom for him; for the redemption of their soul is too precious and it ceaseth for ever.” The word translated “without stint” (Conant) is lit. without…
Read Cambridge on Job 36 →
Albert Barnes1798–1870Barnes' Notes on the BibleWill he esteem thy riches? - That is God will not regard thy riches as a reason why he should not cut you off, or as a ransom for your forfeited life.
Read Albert Barnes on Job 36 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleStrophe b — No resources of riches or might will suffice to redeem the soul out of God’s hand; therefore long not for the night, and, above all things, pervert not the afflictions of God into occasions of sin, Job 36:19-21.19.
Read Daniel Denison Whedon on Job 36 →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
Can your wealth or all your mighty effort keep you from distress?
Would your wealth sustain you in distress, or all the might of your strength?
Can your wealth or all your mighty effort keep you from distress?
Would your wealth sustain you, so that you would not be in distress, even all your mighty efforts?
Tyndale line
Will he esteem thy riches? no, not gold, nor all the forces of strength.
Will thy cry avail, that thou be not in distress, Or all the forces of thy strength?
Will thy riches suffice, that thou be not in distress, or all the forces of thy strength?
Will he esteem thy riches? no , not gold, nor all the forces of strength.
Wil he regard thy riches? he regardeth not golde, nor all them that excel in strength.
Strictly literal
Will he esteem thy riches? Not gold, nor all the resources of strength!
Doth He value thy riches? He hath gold, and all the forces of power.
Does He value your riches? He has gold, and all the forces of power.
Will he esteem thy riches? no, not gold ore, nor all the highest forces of strength.
Can your wealth benefit you, so that you will not be in distress, or can all the force of your strength help you?
From the Latin
Lay down thy greatness without tribulation, and all the mighty of strength.
Simplified
Will your cry for help sustain you when troubles come?
...
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 it stands, while the Septuagint aligns closely with it, maintaining the essential meaning. The Dead Sea Scrolls show some restoration, but the core message remains consistent with the Masoretic Text, affirming the question of human limitations in the face of distress.
הֲיַעֲרֹ֣ךְ שׁ֭וּעֲךָ לֹ֣א בְצָ֑ר וְ֝כֹ֗ל מַאֲמַצֵּי־ כֹֽחַ׃
5 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.
היערך שוע׳ך [לא] [בצר] וכל מאמצי כח
4 words on the leather — 1 partly restored, 2 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 36:19
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.
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
Part | V-Qal-Imperf-3ms — Particle · verb qal imperfect third person masculine singularHTi/Vqi3ms
or'-der (`arakh, "to arrange"; tassein ( diatassein, taxis, tagma)): "Order" in Biblical phrases may indicate
(1) arrangement in rows,
(2) sequence in time,
(3) classification and organization,
(4) likeness or manner,
(5) regulation, direction or command, or
(6) the declaring of a will.
In many passages it is difficult if not impossible to determine from the English text alone in which of these senses the word is used.
1. Arrangement in Rows:
שׁוּעַ (shuwa`) refers to a cry or shout, often associated with a call for help, and also denotes opulence or wealth, although the latter meaning is uncertain. The word is derived from a root that suggests a vocal expression, and its usage in the Old Testament is not extensively documented.
שׁוּעַ n.[m.] opulence ?
base
H7769 שׁוּעַ
7769 shuwa` shoo'-ah
from 7768; a halloo:--cry, riches.
see HEBREW for 07768
שׁוּעַ (shu.a) — cry.
1) cry, cry for help, cry out
2) opulence
2a) meaning uncertain
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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 צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
HR/Aamsa — PrepositionHR/Aamsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מַאֲמָץ (ma'amats) refers to power, strength, or force. It is derived from the root word that also conveys the idea of resources. The term is notably used in Job 36:19, highlighting its application in contexts related to strength.
[מַאֲמָץ] n.[m.] power, strength, force Jb 36:19.
ref
H3981 מַאֲמָץ
3981 ma'amats mah-am-awts'
from 553; strength, i.e. (plural) resources:--force.
see HEBREW for 0553
מַאֲמָץ (ma.a.mats) — power.
strength, force, power
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
→ A title given to Jehovah 1Sa 15:29
