Job 38:2 — Word Study
WLCמִ֤י זֶ֨ה׀ מַחְשִׁ֖יךְ עֵצָ֥ה בְמִלִּ֗ין בְּֽלִי־ דָֽעַת׃
BSAWhomîy [this person, the one speaking] is thiszeh who obscureschâshak [darkens, hides] My counselʻêtsâh [plan, purpose, advice] by wordsmillâh [speech, utterances] withoutbᵉlîy [lacking, devoid of] knowledgedaʻath [understanding, wisdom]
| Greek | English | Parsing |
|---|---|---|
| מִ֤י | who? | Pronoun |
| זֶ֨ה׀ | this | Particle |
| מַחְשִׁ֖יךְ | [is] making dark | Verb, Hiphil, participle (active) masculine singular |
| עֵצָ֥ה | counsel | Noun common, feminine singular absolute |
| בְמִלִּ֗ין | by words | Preposition, noun common masculine plural absolute |
| בְּֽלִי־ | not | Noun common, masculine singular construct |
| דָֽעַת׃ | knowledge | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Who is this who obscures My counsel by words without knowledge? |
| KJV | Who is this that darkeneth counsel by words without knowledge? |
| ASV | Who is this that darkeneth counsel By words without knowledge? |
| YLT | Who [is] this — darkening counsel, By words without knowledge? |
| WEB | “Who is this who darkens counsel by words without knowledge? |
| BBE | Who is this who makes the purpose of God dark by words without knowledge? |
There are no significant differences among the translations regarding the key terms in this verse.
The main clause is straightforward, with two prepositional phrases providing additional context about how the counsel is obscured.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדַּעַת
verbחָשַׁךְ
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 38:2
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 — God's Challenge to Jobgenerated
Job 38:2 presents God questioning Job, who has been speaking without full understanding of divine matters. This moment is part of a larger discourse where God reveals His omnipotence and the limitations of human knowledge. It follows God's declaration from the whirlwind, emphasizing the contrast between divine wisdom and human ignorance, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 12:3 | But I also have a mind; I am not inferior to you. Who does not know such things as these? |
| 2 | Job 23:4–5 | I would plead my case before Him and fill my mouth with arguments. |
| 3 | Job 24:25 | If this is not so, then who can prove me a liar and reduce my words to nothing?” |
| 4 | Job 26:3 | How you have counseled the unwise and provided fully sound insight! |
| 5 | Job 27:11 | I will instruct you in the power of God. I will not conceal the ways of the Almighty. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מַחְשִׁ֖יךְ, mach.Shikhgenerated
The verb מַחְשִׁךְ (mach.Shikh) is a Hiphil participle, meaning 'making dark' or 'obscuring.' It is derived from the root חָשַׁךְ (chashak), which conveys the idea of darkness or concealment. Here, it implies that Job's words are obscuring God's counsel, indicating a lack of clarity and understanding.
This word captures the essence of how human speech can sometimes misrepresent or obscure divine intent. The participial form suggests an ongoing action, highlighting the continuous impact of Job's words on the perception of divine wisdom.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses obscures for מַחְשִׁ֖יךְ.
Sentence Structuregenerated
The structure of the verse is governed by a main clause, with the subject being מִי (who) and the verb מַחְשִׁ֖יךְ (is making dark). The phrase עֵצָ֥ה (counsel) serves as the object, while the prepositional phrase בְּמִלִּ֗ין (by words) modifies the action, indicating how the counsel is obscured.
The word order emphasizes the interrogative nature of the question, placing the focus on the identity of the speaker who is obscuring divine counsel, thus drawing attention to the gravity of the inquiry.
Septuagint Backgroundgenerated
The Septuagint translates מִי as τίς (who), maintaining the interrogative form, while מַחְשִׁ֖יךְ is rendered in a way that reflects the concept of obscuring. This choice highlights the translators' understanding of the original Hebrew context.
The use of βουλήν for עֵצָ֥ה (counsel) suggests a focus on the idea of counsel as a plan or purpose, aligning with the Hebrew meaning but also reflecting the Greek philosophical context.
In plain words — the whole versegenerated
Job 38:2 asks, "Who is this who obscures My counsel by words without knowledge?" Here, God challenges Job, pointing out that his words do not reflect true understanding. This moment emphasizes the difference between human perspective and divine wisdom.
Frequently Asked Questionsgenerated
To obscure God's counsel means to misrepresent or hide the true nature of His plans and purposes through speech that lacks understanding.
God questions Job to highlight the limitations of human understanding and to challenge Job's assumptions about divine justice and knowledge.
Speaking without knowledge implies a lack of true understanding and insight, which can lead to misinterpretation of God's will.
This verse underscores the theme of divine wisdom versus human ignorance, a central message throughout the Book of Job, as God reveals His sovereignty over creation.
Reflection Questionsgenerated
- In what ways have I spoken without full understanding in my own life?
- How can I seek to align my words with God's wisdom and counsel?
- What are some examples of how human speech can obscure divine truths?
- How does recognizing my limitations enhance my understanding of God's greatness?
The early church on this verse — how the Fathers read it
The early commentary from Gregory the Dialogist interprets this verse as a reproof, emphasizing the importance of understanding in speech.
Who is this that involves sentences in unskilful words? As we have said also in the former part, an interrogative of this kind, in which it is said, Who is this? is the beginning of a reproof. For Eliu had spoken arrogantly.Early Church Fathers on Job 38 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 38:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho [is] this,.... Meaning not Elihu the last speaker, as some think; and there are some who suppose not only that these words are directed to him, but all that is said in this and the following
Read John Gill on Job 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho is this that darkeneth counsel by words without knowledge? This - Job. Counsel - impugning my divine wisdom in the providential arrangements of the universe.
Read Robert Jamieson on Job 38 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho is this? it is a question of admiration and reprehension, What and where is he that presumeth to talk at this rate? this language becomes not a creature, much less a professor of religion. The person here designed is not Elihu, who spoke last; but Job, who had spoken most, as is apparent from , and from , where Job takes the following reproof to himself, and from the following discourse, wherein God convinceth Job by divers of the same kind of arguments which Elihu had used against him. That darkeneth counsel; either, 1. His own counsel, i.e. that expresseth his own mind darkly and doubtfully. But that was not Job’ s fault. He spake his mind too plainly and freely. Or rather, 2. God’ s…
Read Matthew Poole on Job 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 38:2 Who [is] this that darkeneth counsel by words without knowledge?Ver. 2. Who is this that darkeneth counsel] Who is this that talketh thus? saith God, stepping forth, as it were, from behind the hangings; how now? What is to do here? Some ancients think it meant of Elihu; but Job is the man. See Job 42:3, where he takes it to himself; and it may be God here pointed to him with a Quis est iste Iob? That darkeneth counsel] My counsel, by misconstructions; his own, by rash and unskilful expressions; for which Elihu also rightly blamed him, and his other friends took great offence at him; who should rather have said, as Cruciger did of Luther, Eum commodius sentire quam loquitur, dum…
Read John Trapp on Job 38 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Who is this?—The question may be answered by Job’s own words (Job 14:1). It is a man as so described, a dying and enfeebled man, like Job himself, not even a man in his best estate, but one so persecuted and exhausted as Job: one, therefore, altogether unequal to the task he has undertaken. That darkeneth counsel.—That is, probably, my counsel, which was the matter under debate. The words, however, are often used proverbially in a general sense. Such discussions, carried on, as they cannot but be, in entire ignorance by blind mortals, must to God’s omniscience seem thus, and cannot be otherwise than the darkening of counsel by words without knowledge.
Read Charles John Ellicott on Job 38 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Who is this that darkeneth counsel] As if he had said, Who art thou who pretendest to speak on the deep things of God, and the administration of his justice and providence, which thou canst not comprehend; and leavest my counsels and designs the darker for thy explanation?
Read AdamClarke on Job 38 →CambridgeThe Cambridge Bible for Schools and Colleges2. who is this that darkeneth counsel] lit. who then is darkening counsel? The word then merely adds the emphasis of impatience or astonishment to the question, who …? The expression counsel suggests that the Lord had a plan or meaning in Job’s afflictions, which the perverse and ignorant construction put on them by Job obscured. The word might have a wider sense and refer to sound wisdom in general in reference to man’s life, which Job, by his particular utterances on God’s providence, only darkened. The participle darkening is thought by many to imply that the Divine Speaker broke in upon Job when in the act of darkening, that is, when speaking. If so, the speeches of Elihu are an…
Read Cambridge on Job 38 →Albert Barnes1798–1870Barnes' Notes on the BibleWho is this - Referring doubtless to Job, for he is specified in the previous verse. Some have understood it of Elihu (see Schultens), but the connection evidently demands that it should be understood as referring to Job.
Read Albert Barnes on Job 38 →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
“Who is this who obscures My counsel by words without knowledge?
“Who is this who darkens counsel by words without knowledge?
“Who is this who obscures My counsel by words without knowledge?
“Who is this who darkens counsel with words without knowledge?
Tyndale line
Who is this that darkeneth counsel by words without knowledge?
Who is this that darkeneth counsel By words without knowledge?
Who is this that darkeneth counsel by words without knowledge?
Who is this that darkeneth counsel by words without knowledge?
Who is this that darkeneth the counsell by wordes without knowledge?
Strictly literal
Who is this that darkeneth counsel by words without knowledge?
Who [is] this — darkening counsel, By words without knowledge?
“Who [is] this—darkening counsel, || By words without knowledge?
Who is this that casteth darkness [on my] counsel by words without knowledge?
“Who is this who brings darkness to plans by means of words without knowledge?
From the Latin
Who is this that wrappeth up sentences in unskillful words?
Simplified
“Who is this who questions my wisdom by talking so ignorantly?
Who is this who makes the purpose of God dark by 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 and the Septuagint largely agree on the wording of this verse. The Septuagint captures six out of the seven Hebrew words, which indicates a strong alignment in the translation process, though it presents a different word order.
מִ֤י זֶ֨ה׀ מַחְשִׁ֖יךְ עֵצָ֥ה בְמִלִּ֗ין בְּֽלִי־ דָֽעַת׃
6 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 38:2
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
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
חָשַׁךְ (chashak) is a primitive root meaning to be or become dark. It encompasses various nuances such as growing dim, hiding, or obscuring, and can be used transitively to indicate causing darkness. The entries suggest a range of meanings from physical darkness to metaphorical obscurity.
חָשַׁךְ be, grow dark
base
H2821 חָשַׁךְ be, grow dark
2821 chashak khaw-shak'
a primitive root; to be dark (as withholding light);
transitively, to darken:--be black, be (make) dark, darken,
cause darkness, be dim, hide.
חָשַׁךְ (cha.shakh) — to darken.
1) to be or become dark, grow dim, be darkened, be black, be hidden
1a) (Qal)
1a1) to be or grow dark
1a2) to have a dark colour
1a3) to grow dim
1b) (Hiphil)
1b1) to make dark, cause to be dark
1b2) to hide, conceal
1b3) to obscure, confuse (fig.)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
עֵצָה (`etsah) refers to counsel or advice, and can also imply a plan or purpose. It is derived from a root meaning to advise or provide guidance. The entries consistently emphasize its use in contexts related to providing counsel or making decisions.
עֵצָה n.f. counsel, advice
base
H6098 עֵצָה counsel, advice
6098 `etsah ay-tsaw'
from 3289; advice; by implication, plan; also
prudence:--advice, advisement, counsel(l-(or)), purpose.
see HEBREW for 03289
עֵצָה (e.tsah) — counsel.
counsel, advice, purpose
N-fs — Noun common · feminine singular absoluteHNcfsa
→ General scriptures concerning Pr 1:5; 9:9; 11:14; 12:15; 15:22; 19:20; 20:18; 24:6; 27:9
→ See PRUDENCE
→ REJECTED Pr 1:24-33
(1) The importance of Seeking
Pr 11:14; 12:15; 13:10; 15:22; 20:18
--SEE Instruction (1), INSTRUCTION
Guidance, (3), GUIDANCE
Counsellors, COUNSELLORS
(2) Wise, Examples of
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)
Prep | N-fp — Preposition · noun common masculine plural absoluteHR/Ncmpa
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
Part — Noun common · masculine singular constructHNcmsc
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