Job 40:3 — Word Study
WLCוַיַּ֖עַן אִיּ֥וֹב אֶת־ יְהוָ֗ה וַיֹּאמַֽר׃
BSAThen JobʼÎyôwb [the patriarch, a man of great patience] answeredʻânâh▸ [replied, responded to] the LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֖עַן | and he answered | Verb, Qal, sequential imperfect third person masculine singular |
| אִיּ֥וֹב | Job | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| יְהוָ֗ה | Yahweh | Noun proper |
| וַיֹּאמַֽר׃ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Job answered the LORD: |
| KJV | ¶ Then Job answered the LORD, and said, |
| ASV | Then Job answered Jehovah, and said, |
| YLT | And Job answereth Jehovah, and saith: — |
| WEB | Then Job answered Yahweh, |
| BBE | And Job said in answer to the Lord, |
Where they part company is in the rendering of Job's response — see How Translations Differ.
The sentence has a main clause followed by additional elements that clarify who is speaking and what is being said.
4 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
subjectאִיּוֹב
verbעָנָה
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 40:3
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 Godgenerated
Job 40:3 shows Job responding to the LORD after being challenged about his understanding of divine matters. This moment follows a series of questions posed by God, highlighting Job's humility and recognition of his limitations. Job's reply sets the stage for deeper reflections on human suffering and divine wisdom, as he grapples with his own experiences and the nature of God's governance.
Cross References
The Key Word — עָנָה, vai.Ya.'angenerated
The verb עָנָה (*anah*) is derived from a primitive root meaning to heed or pay attention. It encompasses a range of meanings, including to answer, respond, testify, and even sing. In this context, it indicates Job's act of replying to God, showing his willingness to engage in dialogue despite his feelings of insignificance.
The Qal form indicates a simple action, and the parsing as a sequential imperfect third person masculine singular suggests that Job's response is part of a narrative unfolding in real-time. This verb often appears in contexts where one responds to a question or situation, emphasizing the relational aspect of communication.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase answered.
Sentence Structuregenerated
The main clause is governed by the verb וַיַּ֖עַן, and he answered, with Job as the subject and a second verb וַיֹּאמַֽר, and he said, following. This structure highlights Job's direct engagement with God, presenting his answer and subsequent speech as a cohesive response.
The word order places emphasis on Job's actions of answering and speaking, indicating a flow of thought where Job first acknowledges God and then expresses his feelings and thoughts.
Septuagint Backgroundgenerated
The Septuagint translates עָנָה as ὑπολαβὼν (*hypolabōn*), which means 'having taken up' or 'having responded'. This choice suggests a deeper engagement, indicating that Job is not just answering but actively taking on the challenge presented to him by God.
This translation reflects a slight widening of the Hebrew meaning, as it implies a more proactive stance in Job's response to God's questions.
In plain words — the whole versegenerated
Job 40:3 shows Job responding to the LORD after being questioned about his understanding and position. Job acknowledges his insignificance before God and expresses his willingness to engage in dialogue, reflecting his humility and faith.
Frequently Asked Questionsgenerated
Job's response signifies his humility and recognition of his limitations in understanding God's ways.
Job is considered a patriarch because he is a central figure in the biblical narrative, known for his patience and faith amidst suffering.
The name 'Yahweh' represents the self-existent nature of God and is associated with His covenant relationship with Israel.
Job's answer reflects his character as a man of great patience and faith, willing to engage with God despite his struggles.
Reflection Questionsgenerated
- How do I respond to challenges in my life, similar to how Job responded to God?
- What can I learn from Job's humility when facing difficult questions?
- In what ways can I acknowledge my limitations before God?
- How does my understanding of God's nature influence my responses to Him?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Job 40:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Job answered the Lord,.... Finding that he was obliged to answer, he did, but with some reluctance: and said; as follows:
Read John Gill on Job 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Job answered the LORD, and said, Lord - Yahweh (H3068).
Read Robert Jamieson on Job 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 40:3 Then Job answered the LORD, and said,Ver. 3. Then Job answered the Lord, and said] It was time for him, if ever, to stoop to the Most High, so far condescending to his meanness, and to answer his expectation by acknowledging a fault, and promising amendment. Lo, this is the guise of a godly person: he may be out, but he will not usually be obstinate. A humble man will never be a heretic; convince him once, and he will yield: not so the obstinate and uncounselable person; he runs away with conviction, as the unruly horse doth with the bit between his teeth; and his wit will better serve to devise a thousand shifts to elude the truth than his pride will suffer him once to yield to…
Read John Trapp on Job 40 →CambridgeThe Cambridge Bible for Schools and CollegesChap. Job 40:1-5. Effect of the Divine Speech on Job As if the purpose of the preceding survey of Creation might be lost in the brilliancy of the individual parts of it, the Divine Speaker gathers up its general effect and brings it to bear on Job directly, demanding whether he will persevere in his contention with Jehovah;—will the reprover contend with the Almighty? Job 40:1-2. Job is abased by the glory of God which He has made to pass before him, and brought to silence—I am too mean, what shall I answer thee? I lay my hand upon my mouth; Job 40:3-5.
Read Cambridge on Job 40 →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
Then Job answered the LORD:
Then Job answered Yahweh,
Then Job answered the LORD:
Then Job answered the Lord:
Tyndale line
¶ Then Job answered the LORD, and said,
Then Job answered Jehovah, and said,
Then Job answered the LORD, and said,
Then Job answered the LORD, and said,
Wilt thou disanul my iudgement? or wilt thou condemne me, that thou mayst be iustified?
Strictly literal
And Job answered Jehovah and said,
And Job answereth Jehovah, and saith: —
And Job answers YHWH and says:
Then answered Job the Lord, and said,
Then Job answered Yahweh and said,
From the Latin
Wilt thou make void my judgment: and condemn me, that thou mayst be justified?
Simplified
Job answered the Lord,
And Job said in answer to the Lord,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads וַיַּ֖עַן אִיּ֥וֹב אֶת־ יְהוָ֗ה וַיֹּאמַֽר׃, which aligns closely with the Septuagint, where only two of the five words are matched. The Septuagint's rendering differs in structure but conveys a similar meaning, indicating Job's response to God.
וַיַּ֖עַן אִיּ֥וֹב אֶת־ יְהוָ֗ה וַיֹּאמַֽר׃
2 of the 5 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 40:3
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.
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
N-proper — Noun proper masculineHNpm
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
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms