אִיּוֹב

Job 1:1 אִיּ֣וֹב [was] Job

There was a man in the land of Uz whose name was Job. And this man was blameless and upright, fearing God and shunning evil.

Here: The hero's name, an old West Semitic personal name. Its meaning is debated (see debates); Hebrew hearers may have heard an echo of ʾôyēv, 'enemy', which Job later exploits when he asks why God treats him as an enemy (13:24).

Job 1:5 אִיּ֣וֹב אִיּ֔וֹב אִיּ֖וֹב Job

And when the days of feasting were over, Job would send for his children to purify them, rising early in the morning to offer burnt offerings for all of them. For Job thought, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s regular practice.

Here: The subject, named outright. His name runs through the verse three times, so the focus stays on what the father does.

Job 1:8 אִיּ֑וֹב Job

Then the LORD said to Satan, “Have you considered My servant Job? For there is no one on earth like him, a man who is blameless and upright, who fears God and shuns evil.”

Here: The man from the land of Uz (1:1), outside Israel. The name is known in the ancient Near East (a form like 'Ayyabum', possibly 'where is the father?'); the Hebrew text makes no comment on its meaning.

Job 1:9 אִיּ֖וֹב Job

Satan answered the LORD, “Does Job fear God for nothing?

Here: The man from Uz (1:1). He is not an Israelite, and he is the subject whose motives are on trial.

Job 1:14 אִיּ֖וֹב Job

a messenger came and reported to Job: “While the oxen were plowing and the donkeys were grazing nearby,

Job 1:20 אִיּוֹב֙ Job

Then Job stood up, tore his robe, and shaved his head. He fell to the ground and worshiped,

Here: The man from Uz, introduced in 1:1–3 as blameless and 'the greatest of all the people of the east'. His name is placed right after the first verb, putting him at the centre of the scene.

Job 1:22 אִיּ֑וֹב Job

In all this, Job did not sin or charge God with wrongdoing.

Job 2:3 אִיּוֹב֒ Job

Then the LORD said to Satan, “Have you considered My servant Job? For there is no one on earth like him, a man who is blameless and upright, who fears God and shuns evil. He still retains his integrity, even though you incited Me against him to ruin him without cause.”

Here: The hero's name. It is attested in the second millennium BC in a form meaning roughly “Where is the (divine) Father?” Some hear an echo of ʾōyēb, “enemy”, which would suit Job's later complaint that God treats him as an enemy (13:24). That echo is possible but unproven.

Job 2:7 אִיּוֹב֙ Job

So Satan went out from the presence of the LORD and infected Job with terrible boils from the soles of his feet to the crown of his head.

Here: The man from Uz described in 1:1 as 'blameless and upright, fearing God and turning from evil'. YHWH has just repeated that description to the Adversary (2:3).

Job 2:10 אִיּ֖וֹב Job

“You speak as a foolish woman speaks,” he told her. “Should we accept from God only good and not adversity?” In all this, Job did not sin in what he said.

Here: The hero's name. Names of this form (Ayyabum, Ayyab) occur in second-millennium BC texts, possibly meaning “Where is the father?”. It may also be heard as a play on ʾōyēb, “enemy.”

Job 2:11 אִיּ֗וֹב Job

Now when Job’s three friends—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite—heard about all this adversity that had come upon him, each of them came from his home, and they met together to go and sympathize with Job and comfort him.

Here: The sufferer. The friends are defined by their relationship to him.

Job 3:1 אִיּוֹב֙ Job

After this, Job opened his mouth and cursed the day of his birth.

Job 3:2 אִיּ֗וֹב Job

And this is what he said:

Job 6:1 אִיּ֗וֹב Job

Then Job replied:

Job 9:1 אִיּ֗וֹב Job

Then Job answered:

Job 12:1 אִיּ֗וֹב Job

Then Job answered:

Job 16:1 אִיּ֗וֹב Job

Then Job answered:

Job 19:1 אִיּ֗וֹב Job

Then Job answered:

Job 21:1 אִיּ֗וֹב Job

Then Job answered:

Job 23:1 אִיּ֗וֹב Job

Then Job answered:

Here: The name of the speaker. It is placed after the verb, the usual Hebrew order, and it switches the speaking role back from Eliphaz to Job.

Job 26:1 אִיּ֗וֹב Job

Then Job answered:

Job 27:1 אִ֭יּוֹב Job

Job continued his discourse:

Job 29:1 אִ֭יּוֹב Job

And Job continued his discourse:

Job 31:40 אִיּֽוֹב׃ פ Job

then let briers grow instead of wheat and stinkweed instead of barley.” Thus conclude the words of Job.

Job 32:1 אִיּ֑וֹב Job

So these three men stopped answering Job, because he was righteous in his own eyes.

Job 32:2 בְּ֭אִיּוֹב on Job

This kindled the anger of Elihu son of Barachel the Buzite, of the family of Ram. He burned with anger against Job for justifying himself rather than God,

Job 32:3 אִיּֽוֹב׃ Job

and he burned with anger against Job’s three friends because they had failed to refute Job, and yet had condemned him.

Job 32:4 אִ֭יּוֹב Job

Now Elihu had waited to speak to Job because the others were older than he.

Job 32:12 לְאִיּ֣וֹב <to> Job

I paid you full attention. But no one proved Job wrong; not one of you rebutted his arguments.

Job 33:1 אִיּ֣וֹב O Job

“But now, O Job, hear my speech, and listen to all my words.

Job 33:31 אִיּ֥וֹב O Job

Pay attention, Job, and listen to me; be silent, and I will speak.

Job 34:5 אִיּ֣וֹב Job

For Job has declared, ‘I am righteous, yet God has deprived me of justice.

Here: Elihu names Job outright, in the third person, to the gathered elders (34:2). That makes Job the defendant whose statement is under review.

Job 34:7 כְּאִיּ֑וֹב like Job

What man is like Job, who drinks up derision like water?

Job 34:35 אִ֭יּוֹב Job

‘Job speaks without knowledge; his words lack insight.’

Job 34:36 אִיּ֣וֹב Job

If only Job were tried to the utmost for answering like a wicked man.

Job 35:16 וְ֭אִיּוֹב and Job

So Job opens his mouth in vain and multiplies words without knowledge.”

Job 37:14 אִיּ֑וֹב O Job

Listen to this, O Job; stand still and consider the wonders of God.

Here: Job is addressed by name. Elihu is the only human speaker who does this (33:1, 33:31, here). The three friends never use Job's name to his face, so this is a direct, personal summons. The main pause in the line falls here, closing the first half: 'Hear this, Job.'

Job 38:1 אִ֭יּוֹב Job

Then the LORD answered Job out of the whirlwind and said:

Here: The sufferer who has argued his case and sworn he is innocent (ch. 31). Naming him outright makes it plain that God is addressing Job personally.

Job 40:1 אִיּ֗וֹב Job

And the LORD said to Job:

Job 40:3 אִיּ֥וֹב Job

Then Job answered the LORD:

Job 40:6 אִ֭יּוֹב Job

Then the LORD answered Job out of the whirlwind and said:

Job 42:1 אִיּ֥וֹב Job

Then Job replied to the LORD:

Job 42:7 אִיּ֑וֹב אִיּֽוֹב׃ Job

After the LORD had spoken these words to Job, He said to Eliphaz the Temanite, “My wrath is kindled against you and your two friends. For you have not spoken about Me accurately, as My servant Job has.

Here: The sufferer. This is the first of three times he is named in the verse.

Job 42:8 אִיּ֗וֹב וְאִיּ֣וֹב אִיּֽוֹב׃ Job, and Job

So now, take seven bulls and seven rams, go to My servant Job, and sacrifice a burnt offering for yourselves. Then My servant Job will pray for you, for I will accept his prayer and not deal with you according to your folly. For you have not spoken accurately about Me, as My servant Job has.”

Here: The sufferer, now named as the one whose standing with God the friends need.

Job 42:9 אִיּֽוֹב׃ Job

So Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite went and did as the LORD had told them; and the LORD accepted Job’s prayer.

Here: The last word of the verse. In v.7–8 God calls him 'my servant Job' four times. The man the friends treated as a guilty sinner is the one God receives, and it is through him that they escape God's judgment.

Job 42:10 אִיּ֔וֹב לְאִיּ֖וֹב Job, [belonged] to Job

After Job had prayed for his friends, the LORD restored his prosperity and doubled his former possessions.

Here: The man from Uz, now publicly vindicated by God (42:7–8). The meaning of the name is uncertain: suggestions include 'Where is the (divine) Father?' and a link to the root for 'enemy / hostility'.

Job 42:12 אִיּ֖וֹב Job

So the LORD blessed Job’s latter days more than his first. He owned 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys.

Here: The man from Uz, who was not an Israelite (1:1). The name's origin is uncertain. The usual proposals are 'Where is (my) father?', a name attested in second-millennium BC texts, or a link with the root for 'enemy' (oyev).

Job 42:15 אִיּ֖וֹב Job

No women as beautiful as Job’s daughters could be found in all the land, and their father granted them an inheritance among their brothers.

Job 42:16 אִיּוֹב֙ Job

After this, Job lived 140 years and saw his children and their children to the fourth generation.

Here: The hero's name, from the land of Uz (1:1). He is not presented as an Israelite. The story is set in a distant, patriarchal-style past.

Job 42:17 אִיּ֔וֹב Job

And so Job died, old and full of years.

Here: The hero's name, last heard at the close of a 42-chapter story. The name is attested outside the Bible in the second millennium BC (e.g. Ayyabum, Ayab), probably meaning 'Where is the (divine) Father?'. Hebrew hearers may also have caught an echo of ʾōyēḇ, 'enemy', a fitting sound for a man who felt God treated him as an enemy (13:24).

Ezekiel 14:14 וְאִיּ֑וֹב and Job

then even if these three men—Noah, Daniel, and Job—were in it, their righteousness could deliver only themselves, declares the Lord GOD.

Here: The blameless and upright man from the land of Uz (Job 1:1). He was not an Israelite. He offered sacrifices for his children (Job 1:5) and later prayed for his friends (Job 42:8), yet his children still died.

Ezekiel 14:20 וְאִיּוֹב֮ and Job

then as surely as I live, declares the Lord GOD, even if Noah, Daniel, and Job were in it, they could not deliver their own sons or daughters. Their righteousness could deliver only themselves.

Here: The blameless man of Uz (Job 1:1), a non-Israelite remembered for integrity under catastrophe. His children died despite his righteousness (Job 1:18–19).