Job 6:22 — Word Study
WLCהֲֽכִי־ אָ֭מַרְתִּי הָ֣בוּ לִ֑י וּ֝מִכֹּחֲכֶ֗ם שִׁחֲד֥וּ בַעֲדִֽי׃
BSAHave I everkîy saidʼâmar■ [Did I say, command or utter] Give me somethingyâhab [Bring unto me, offer to me] offer me a bribeshâchad [a reward, a gift] from your wealthkôach [your substance, possessions]
| Greek | English | Parsing |
|---|---|---|
| הֲֽכִי־ | ¿ for | Particle, particle |
| אָ֭מַרְתִּי | have I said | Verb, Qal, perfect first person common singular |
| הָ֣בוּ | give | Verb, Qal, imperative second person masculine plural |
| לִ֑י | for me | Preposition, suffix |
| וּ֝מִכֹּחֲכֶ֗ם | and from wealth your | Conjunction, preposition, noun common masculine singular construct |
| שִׁחֲד֥וּ | give a reward | Verb, Qal, imperative second person masculine plural |
| בַעֲדִֽי׃ | for me | Suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Have I ever said, ‘Give me something; offer me a bribe from your wealth; |
| KJV | Did I say, Bring unto me? or, Give a reward for me of your substance? |
| ASV | Did I say, Give unto me? Or, Offer a present for me of your substance? |
| YLT | Is it because I said, Give to me? And, By your power bribe for me? |
| WEB | Did I ever say, ‘Give to me’? or, ‘Offer a present for me from your substance’? |
| BBE | Did I say, Give me something? or, Make a payment for me out of your wealth? |
The translations agree on the meaning of שִׁחֲד֥וּ — see How Translations Differ.
The main clause leads the verse, with two imperative phrases following that express Job's requests.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 6:22
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 6:22 captures Job's plea as he questions if he ever demanded gifts or bribes during his time of suffering. His friends, who are supposed to support him, fail to provide the comfort he needs. Job's words highlight his integrity and the depth of his despair, as he longs for understanding rather than material support.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 42:11 | All his brothers and sisters and prior acquaintances came and dined with him in his house. They consoled him and comforted him over all the adversity that the LORD had brought upon him. And each one gave him a piece of silver and a gold ring. |
| 2 | 1 Samuel 12:3 | Here I am. Bear witness against me before the LORD and before His anointed: Whose ox or donkey have I taken? Whom have I cheated or oppressed? From whose hand have I accepted a bribe and closed my eyes? Tell me, and I will restore it to you.” |
| 3 | Acts 20:33 | I have not coveted anyone’s silver or gold or clothing. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שִׁחֲד֥וּ, shi.cha.Dugenerated
The verb שָׁחַד (shachad) means to bribe or give a gift, often in the context of influencing someone. It encompasses the act of offering a reward or hiring someone, signifying a transaction that typically aims at gaining favor.
In this verse, Job uses it to emphasize that he has not sought such favors from his friends, underscoring his integrity in a moment of deep distress.
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 verse contains a main clause with the finite verb אָמַרְתִּי (have I said) leading the statement, followed by two imperative phrases that express Job's requests. The structure emphasizes Job's rhetorical questioning.
The Hebrew word order places the verb at the forefront, indicating Job's assertion and the seriousness of his inquiry regarding the demands he has not made.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct equivalent for the Hebrew שִׁחֲד֥וּ but uses the Greek term that captures the essence of giving or offering. This choice reflects a broader interpretation of the act of bribery, possibly indicating a more general request for aid.
This translation choice suggests a slight widening of the meaning, focusing on the act of giving rather than the specific context of bribery.
In plain words — the whole versegenerated
Job 6:22 shows Job questioning whether he has ever asked his friends for gifts or bribes. He emphasizes that he seeks understanding and support rather than material favors, reflecting his integrity in a time of suffering.
Frequently Asked Questionsgenerated
Job is highlighting that he has not sought favors or gifts from his friends during his suffering, emphasizing his integrity.
Job feels abandoned and misunderstood by his friends, who are not providing the comfort he needs in his time of distress.
Job's rhetorical questions serve to challenge his friends and assert his innocence, as he seeks understanding rather than material support.
The translations agree on the essence of Job's inquiry, maintaining the focus on his request for bribes and gifts.
Reflection Questionsgenerated
- In what ways do I seek support from others, and how can I ensure it is genuine?
- How can I maintain integrity in my requests during difficult times?
- What does it mean to me to seek understanding rather than material help?
- How can I support others who may be feeling abandoned or misunderstood?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on Job's integrity and the nature of his requests, providing insights into the moral and allegorical interpretations of this verse.
However, even in such a condition, Job does not refuse to learn. “You may say something useful. I will be silent, if you speak helpful words.” But they could not, to be sure, present evidence, but simply proceeded through conjectures.Early Church Fathers on Job 6 →
Did I say, Bring unto me? or, Give me of your substance? or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty? ALLEGORICAL INTERPRETATION If these words are referred to the person of Holy Church,Early Church Fathers on Job 6 →
MORAL INTERPRETATION Did I say, Bring unto me? or, Give me of your substance? or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty? Blessed Job had undergone the loss of his property;Early Church Fathers on Job 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 6:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDid I say, bring unto me?.... Or, "give unto me" (b); did I invite you to come to me, and bring in your hands presents for me, to support me under my necessitous circumstances? or give a reward for me of your substance?
Read John Gill on Job 6 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDid I say, Bring unto me? or, Give a reward for me of your substance? Bring unto me.
Read Robert Jamieson on Job 6 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDid I say? or, Is it because I said? Is this, or what else is the reason why you are afraid of me, or alienated from me? Bring unto me; give me something for my support or relief. Did either my former covetousness or my present necessity make me troublesome or chargeable to you? Give a reward for me; either to the judge before whom I am brought and accused, that he may give a favourable sentence in my behalf; or to the enemy who hath taken me captive. Or, give a gift for me, i.e. for my use or need. Did I send for you to come and visit me for this end? nay, did you not come of your own accords. Why then are you thus unmerciful to me? Methinks you might at least have given me good and…
Read Matthew Poole on Job 6 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 6:22 Did I say, Bring unto me? or, Give a reward for me of your substance?Ver. 22. Did I say, Bring unto me? or, Give, &c.] Did I ever charge you for my reparation or redemption? This interrogation is more emphatic than a simple negation: q.d. I never did it, and, therefore, unless you had been at more charge with me, you should have bestowed better words upon me; those would have cost you nothing certainly.
Read John Trapp on Job 6 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Did I say, Bring unto me?—“It is not as though I had abused your former kindness. I never laid myself under obligations to you; I never asked for your help before. Had I done so, I might have wearied out your patience, and brought upon myself your present conduct justly; but you cannot convict me of this.”
Read Charles John Ellicott on Job 6 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Did I say, Bring unto me?] Why do you stand aloof? Have I asked you to bring me any presents? or to supply my wants out of your stores?
Read AdamClarke on Job 6 →
CambridgeThe Cambridge Bible for Schools and Colleges14–30. Job’s sorrowful disappointment at the position taken up towards him by his three friends Job had freely expressed his misery in ch. 3, believing that the sympathies of his friends were entirely with him. He is a brother noble, Whose nature is so far from doing harms That he suspects none. Lear, i. 2. And more sorrowful to him than any cold, critical words which they have uttered is the feeling that his friends have taken up such a position against him. This was what he had not looked for. And his disappointment is like that of the thirsty caravan that finds the long-looked-for waters dried up in the heat. Every emotion seems now to find a place in Job’s mind in succession. First, his…
Read Cambridge on Job 6 →
Albert Barnes1798–1870Barnes' Notes on the BibleDid I say, Bring unto me? - Job proceeds to state that their conduct in this had been greatly aggravated by the fact that they had come voluntarily. He had not asked them to come. He had desired no gift; no favor.
Read Albert Barnes on Job 6 →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
Have I ever said, ‘Give me something; offer me a bribe from your wealth;
Did I ever say, ‘Give to me’? or, ‘Offer a present for me from your substance’?
Have I ever said, ‘Give me something; offer me a bribe from your wealth;
“Have I ever said, ‘Give me something, and from your fortune make gifts in my favor’?
Tyndale line
Did I say, Bring unto me? or, Give a reward for me of your substance?
Did I say, Give unto me? Or, Offer a present for me of your substance?
Did I say, Give unto me? or, offer a present for me of your substance?
Did I say, Bring to me? or Give a reward for me of your substance?
Was it because I said, Bring vnto me? or giue a rewarde to me of your substance?
Strictly literal
Did I say, Bring unto me, and make me a present from your substance?
Is it because I said, Give to me? And, By your power bribe for me?
Is it because I said, Give to me? And, By your power bribe for me?
Have I then ever said, Give me something, and out of your property offer a bribe in my behalf?
Did I say to you, 'Give something to me?' Or, 'Offer me a gift from your wealth?'
From the Latin
Did I say: Bring to me, and give me of your substance?
Simplified
Have I asked you for anything? Have I told you to bribe anyone for me from your wealth?
Did I say, Give me something? or, Make a payment for me out of your wealth?
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 Job's words as they stand, while the Septuagint shows a limited correspondence with only two words matching. This indicates that the translations may diverge in their rendering of the text.
הֲֽכִי־ אָ֭מַרְתִּי הָ֣בוּ לִ֑י וּ֝מִכֹּחֲכֶ֗ם שִׁחֲד֥וּ בַעֲדִֽי׃
2 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 6:22
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Part | Conj — Particle · particleHTi/Tc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
יָהַב (yahab) is a Hebrew verb meaning to give, with various nuances including to set, provide, and ascribe glory. It can also imply granting or permitting something. The entries highlight its use in both literal and figurative contexts, but do not indicate any significant disagreement among lexicons.
[יָהַב] vb. give
give
= set
with reflex. = provide
ascribe glory, etc.
= come now (orig. grant, permit)
base
H3051 יָהַב give . give
. = set
. with reflex. = provide
. ascribe glory, etc.
. = come now (orig. grant, permit)
3051 yahab yaw-hab'
a primitive root; to give (whether literal or figurative);
generally, to put; imperatively (reflexive) come:--ascribe,
bring, come on, give, go, set, take.
יָהַב (ya.hav) — to give.
1) to give, provide, ascribe, come
1a) (Qal)
1a1) to give
1a2) to set, place
1a3) to provide (with reflexive)
1a4) to ascribe (glory)
1a5) to grant, permit, come now
Aramaic equivalent: ye.hav (יְהַב "to give" H3052)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
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)
Conj | Prep | N-ms | Suff — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp2mp
שָׁחַד (shachad) is a primitive root meaning to donate or bribe. It encompasses the ideas of giving a present, hiring, or offering gifts, often in the context of a reward. The entries consistently focus on the concept of bribery or giving in exchange for favor.
[שָׁחַד] vb. give a present, bribe
base
H7809 שָׁחַד
7809 shachad shaw-khad'
a primitive root; to donate, i.e. bribe:--hire, give a
reward.
שָׁחַד (sha.chad) — to bribe.
(Qal) to give a present, bribe, ransom, offer gifts
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
re-word': In modern English (except when influenced by the Biblical forms) a "reward" is something given in recognition of a good act. In English Versions of the Bible, however, "reward" is used quite generally for anything given, and the term covers the recompense of evil (Ps 91:8), wages (1Ti 5:18 the King James Version), bribes (Mic 7:3), and gifts (Jer 40:5 the King James Version). The Revised Version (British and American) has specialized the meaning in a number of cases (Ps 94:2; Eze 16:34; Jer 40:5, etc.)…
בַּ֫עַד (ba'ad) is a Hebrew word that functions as a preposition and noun, indicating separation or position, such as 'away from,' 'behind,' 'about,' or 'on behalf of.' It is derived from a root meaning to separate and covers a range of spatial and metaphorical uses. The lexicons agree on its meanings, with variations in emphasis on specific usages.
בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
base
H1157 בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
1157 b`ad beh-ad'
from 5704 with prepositional prefix; in up to or over
against; generally at, beside, among, behind, for,
etc.:--about, at by (means of), for, over, through, up (-on),
within.
see HEBREW for 05704
בַּ֫עַד (be.ad) — about/through/for.
1) behind, through, round about, on behalf of, away from, about
1a) through (of action)
1b) behind (with verbs of shutting)
1c) about (with verbs of fencing)
1d) on behalf of (metaph. especially with Hithpael)
HAcbsc/Sp1bs — SuffixHAcbsc/Sp1bs
