Job 27:1
in Job 27Job continued his discourse:
BSB
The same verse in ASV and KJV ▾
ASV
And Job again took up his parable, and said,
KJV
Moreover Job continued his parable, and said,
⋯
This verse in Job 27
Commentary
6 notes on this verseA commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Job continued - Margin, as in Hebrew “added to take up.” Probably he had paused for Zophar to reply, but since he said nothing he now resumed his argument. His parable - A parable properly denotes a comparison of one thing with another, or a fable or allegorical representation from which moral instruction is derived. It was a favorite mode of conveying truth in the East, and indeed is found in all countries; see the notes at Mat 13:
This site's exposition
Job continued his discourse
on Job 27:1-2
His oath, "As surely as God lives, who has deprived me of justice", is sworn by the very God Job charges with wronging him. The same breath names "the Almighty, who has embittered my soul", so the God Job serves and the God he accuses stand in one sentence.
The record, by era
The Church Fathers1 voice
While his three friends remained silent about his words, the blessed Job, by linking himself with what had been said before, adds the words that follow. Indeed he had spoken his previous words as a prologue to what follows now.
The Medieval Church1 voice
In what preceded Job had successfully refuted the speech of Baldath, who had cited divine power against him, as though Job were ignorant of its greatness. When his response to Badath was finished, he understandably expected that the third of the friends, Sophar, would answer …
The Puritans and the Awakening1 voice
Moreover Job continued his parable,....
The Nineteenth Century1 voice
Continued his parable - After having delivered the preceding discourse, Job appears to have paused to see if any of his friends chose to make any reply; but finding them all silent, he resumed his discourse, which is here called משלו meshalo, his parable, his authoritative weighty discourse; from משל mashal, to exercise rule, authority, dominion, or power - Parkhurst. And it must be granted that in this speech he assumes great boldness, exhibits his own unsullied character, and treats his friends with little ceremony.
How the passage was read
What the Jewish commentators add
Then Job again His friends refrained from answering as Elihu reprimanded them, for they stood and replied no more (32:3).
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Texts and citation data: Sefaria; each excerpt follows its version’s licence. 3 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.
The words behind it
5 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| וַיֹּ֣סֶף | vaiyosef | and he repeated | H3254 → | 212 times |
| אִ֭יּוֹב | ʾiyov | Job | H347 → | 58 times |
| שְׂאֵ֥ת | seet | to take up | H5375 → | 656 times |
| מְשָׁל֗וֹ | meshalo | discourse his | H4912 → | 39 times |
| וַיֹּאמַֽר׃ | vaiyomar | and he said | H559 → | 5305 times |
וַיֹּ֣סֶףand he repeated
vaiyosefH3254 →212 times
אִ֭יּוֹבJob
ʾiyovH347 →58 times
שְׂאֵ֥תto take up
seetH5375 →656 times
מְשָׁל֗וֹdiscourse his
meshaloH4912 →39 times
וַיֹּאמַֽר׃and he said
vaiyomarH559 →5305 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Numbers 23:7And Balaam lifted up an oracle, saying: “Balak brought me from Aram, the king of Moab from the mountains of the east. ‘Come,’ he said, ‘put a curse on Jacob for me; come and…
it leads to
- Numbers 23:18
Then Balaam lifted up an oracle, saying: “Arise, O Balak, and listen; give ear to me, O son of Zippor.
Reached by 3 separate paths from here.
- Deuteronomy 23:4
For they did not meet you with food and water on your way out of Egypt, and they hired Balaam son of Beor from Pethor in Aram-naharaim to curse you.
- Numbers 24:3
and he lifted up an oracle, saying: “This is the prophecy of Balaam son of Beor, the prophecy of a man whose eyes are open,
- Numbers 22:5–6
he sent messengers to Balaam son of Beor at Pethor, which is by the Euphrates in the land of his people. “Behold, a people has come out of Egypt,” said Balak. “They cover the…
- Numbers 24:15
Then Balaam lifted up an oracle, saying, “This is the prophecy of Balaam son of Beor, the prophecy of a man whose eyes are open,
- Numbers 23:18
Through
Numbers 24:3and he lifted up an oracle, saying: “This is the prophecy of Balaam son of Beor, the prophecy of a man whose eyes are open,
it leads to
- Numbers 23:7
And Balaam lifted up an oracle, saying: “Balak brought me from Aram, the king of Moab from the mountains of the east. ‘Come,’ he said, ‘put a curse on Jacob for me; come and…
Reached by 3 separate paths from here.
- Numbers 24:16
the prophecy of one who hears the words of God, who has knowledge from the Most High, who sees a vision from the Almighty, who bows down with eyes wide open:
- Numbers 23:7
Through
Proverbs 26:7Like lame legs hanging limp is a proverb in the mouth of a fool.
it leads to
- Proverbs 26:9
Like a thorn that falls into the hand of a drunkard is a proverb in the mouth of a fool.
- Proverbs 26:9
Where this verse is studied
On this page
Studies1
About Job
Who and where
1 name in this verse with a page on the site.
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); John Gill, Exposition of the Old Testament; John Gill, Exposition of the Old Testament (1748-1763); Matthew Henry, Commentary on the Whole Bible; Olympiodorus of Alexandria, COMMENTARY ON JOB 27:1 and Thomas Aquinas, Commentary on Job.