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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Один взгляд крокодила способен привести охотника в ужас и навсегда уничтожить желание завладеть им.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The description here given of the leviathan, a very large, strong, formidable fish, or water-animal, is designed yet further to convince Job of his own impotency, and of God's omnipotence, that he might be humbled for his folly in making so bold with him as he had done. I. To convince Job of his own weakness he is here challenged to subdue and tame this leviathan if he can, and make himself master of him (ver. 1-9), and, since he cannot do this, he must own himself utterly unable to stand before the great God, ver. 10. II. To convince Job of God's power and terrible majesty several particular instances are here given of the strength and terror of the leviathan, which is no more than what God has given him, nor more than he has under his check, ver. 11, 12. The face of the leviathan is here described to be terrible (ver. 12, 14), his scales close (ver. 15-17), his breath and neesings sparkling (ver. 18-21), his flesh firm (ver. 22-24), his strength and spirit, when he is attacked, insuperable (ver. 25-30), his motions turbulent, and disturbing to the waters (ver. 31, 32), so that, upon the whole, he is a very terrible creature, and man is no match for him, ver. 33, 34.
Adam Clarke: Commentary on the Bible - 1831
God's great power in the leviathan, of which creature he gives a very circumstantial description, vv. 1-34.
41:141:1: Ո՛չ երկնչիցիս՝ զի եւ ինձ պատրաստեալ է. բայց ո՞վ իցէ որ ինձ հակառակ կայցէ. կամ ո՞վ իցէ որ ինձ ընդդէ՛մ դառնայցէ՝ եւ հանդարտիցէ[9563]։ [9563] Ոմանք. Հակառակ կացցէ։
1 Չես երկնչի, որովհետեւ ես եմ այդ բոլորը պատրաստել: Բայց ո՞վ է, որ ինձ պիտի հակառակուի, կամ ո՞վ է, որ ինձ պիտի դիմադարձի ու դիմանայ,
10 Չկայ քաջասիրտ մէկը, որ զանիկա արթնցնէ։Հապա իմ առջեւս ո՞վ կրնայ կենալ։
Ոչ երկնչիցիս` զի եւ ինձ պատրաստեալ է. բայց ո՞վ իցէ որ ինձ հակառակ կայցէ:

41:1: Ո՛չ երկնչիցիս՝ զի եւ ինձ պատրաստեալ է. բայց ո՞վ իցէ որ ինձ հակառակ կայցէ. կամ ո՞վ իցէ որ ինձ ընդդէ՛մ դառնայցէ՝ եւ հանդարտիցէ[9563]։
[9563] Ոմանք. Հակառակ կացցէ։
1 Չես երկնչի, որովհետեւ ես եմ այդ բոլորը պատրաստել: Բայց ո՞վ է, որ ինձ պիտի հակառակուի, կամ ո՞վ է, որ ինձ պիտի դիմադարձի ու դիմանայ,
10 Չկայ քաջասիրտ մէկը, որ զանիկա արթնցնէ։Հապա իմ առջեւս ո՞վ կրնայ կենալ։
zohrab-1805▾ eastern-1994▾ western am▾
41:1[41:2] Нет столь отважного, который осмелился бы потревожить его; кто же может устоять перед Моим лицем?
41:2 οὐ ου not δέδοικας δειδω since; that ἡτοίμασταί ετοιμαζω prepare μοι μοι me τίς τις.1 who?; what? γάρ γαρ for ἐστιν ειμι be ὁ ο the ἐμοὶ εμοι me ἀντιστάς ανθιστημι resist
41:10 לֹֽא־ lˈō- לֹא not אַ֭כְזָר ˈʔaḵzor אַכְזָר cruel כִּ֣י kˈî כִּי that יְעוּרֶ֑נּוּ yᵊʕûrˈennû עור be awake וּ û וְ and מִ֥י mˌî מִי who ה֝֗וּא ˈhˈû הוּא he לְ lᵊ לְ to פָנַ֥י fānˌay פָּנֶה face יִתְיַצָּֽב׃ yiṯyaṣṣˈāv יצב stand
41:1. non quasi crudelis suscitabo eum quis enim resistere potest vultui meoI will not stir him up, like one that is cruel, for who can resist my countenance?
10. None is so fierce that he dare stir him up: who then is he that can stand before me?
41:1. Can you draw out the leviathan with a hook, and can you bind his tongue with a cord?
41:1. Canst thou draw out leviathan with an hook? or his tongue with a cord [which] thou lettest down?
KJV [41.10] None [is so] fierce that dare stir him up: who then is able to stand before me:

[41:2] Нет столь отважного, который осмелился бы потревожить его; кто же может устоять перед Моим лицем?
41:2
οὐ ου not
δέδοικας δειδω since; that
ἡτοίμασταί ετοιμαζω prepare
μοι μοι me
τίς τις.1 who?; what?
γάρ γαρ for
ἐστιν ειμι be
ο the
ἐμοὶ εμοι me
ἀντιστάς ανθιστημι resist
41:10
לֹֽא־ lˈō- לֹא not
אַ֭כְזָר ˈʔaḵzor אַכְזָר cruel
כִּ֣י kˈî כִּי that
יְעוּרֶ֑נּוּ yᵊʕûrˈennû עור be awake
וּ û וְ and
מִ֥י mˌî מִי who
ה֝֗וּא ˈhˈû הוּא he
לְ lᵊ לְ to
פָנַ֥י fānˌay פָּנֶה face
יִתְיַצָּֽב׃ yiṯyaṣṣˈāv יצב stand
41:1. non quasi crudelis suscitabo eum quis enim resistere potest vultui meo
I will not stir him up, like one that is cruel, for who can resist my countenance?
10. None is so fierce that he dare stir him up: who then is he that can stand before me?
41:1. Can you draw out the leviathan with a hook, and can you bind his tongue with a cord?
41:1. Canst thou draw out leviathan with an hook? or his tongue with a cord [which] thou lettest down?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Canst thou draw out leviathan with a hook? or his tongue with a cord which thou lettest down? 2 Canst thou put a hook into his nose? or bore his jaw through with a thorn? 3 Will he make many supplications unto thee? will he speak soft words unto thee? 4 Will he make a covenant with thee? wilt thou take him for a servant for ever? 5 Wilt thou play with him as with a bird? or wilt thou bind him for thy maidens? 6 Shall the companions make a banquet of him? shall they part him among the merchants? 7 Canst thou fill his skin with barbed irons? or his head with fish spears? 8 Lay thine hand upon him, remember the battle, do no more. 9 Behold, the hope of him is in vain: shall not one be cast down even at the sight of him? 10 None is so fierce that dare stir him up: who then is able to stand before me?
Whether this leviathan be a whale or a crocodile is a great dispute among the learned, which I will not undertake to determine; some of the particulars agree more easily to the one, others to the other; both are very strong and fierce, and the power of the Creator appears in them. The ingenious Sir Richard Blackmore, though he admits the more received opinion concerning the behemoth, that it must be meant of the elephant, yet agrees with the learned Bochart's notion of the leviathan, that it is the crocodile, which was so well known in the river of Egypt. I confess that that which inclines me rather to understand it of the whale is not only because it is much larger and a nobler animal, but because, in the history of the Creation, there is such an express notice taken of it as is not of any other species of animals whatsoever (Gen. i. 21, God created great whales), by which it appears, not only that whales were well known in those parts in the time of Moses, who lived a little after Job, but that the creation of whales was generally looked upon as a most illustrious proof of the eternal power and godhead of the Creator; and we may conjecture that this was the reason (for otherwise it seems unaccountable) why Moses there so particularly mentions the creation of the whales, because God had so lately insisted upon the bulk and strength of that creature than of any other, as the proof of his power; and the leviathan is here spoken of as an inhabitant of the sea (v. 31), which the crocodile is not; and Ps. civ. 25, 26, there in the great and wide sea, is that leviathan. Here in these verses,
I. He shows how unable Job was to master the leviathan. 1. That he could not catch him, as a little fish, with angling, v. 1, 2. He had no bait wherewith to deceive him, no hook wherewith to catch him, no fish-line wherewith to draw him out of the water, nor a thorn to run through his gills, on which to carry him home. 2. That he could not make him his prisoner, nor force him to cry for quarter, or surrender himself at discretion, v. 3, 4. "He knows his own strength too well to make many supplications to thee, and to make a covenant with thee to be thy servant on condition thou wilt save his life." 3. That he could not entice him into a cage, and keep him there as a bird for the children to play with, v. 5. There are creatures so little, so weak, as to be easily restrained thus, and triumphed over; but the leviathan is not one of these: he is made to be the terror, not the sport and diversion, of mankind. 4. That he could not have him served up to his table; he and his companions could not make a banquet of him; his flesh is too strong to be fit for food, and, if it were not, he is not easily caught. 5. That they could not enrich themselves with the spoil of him: Shall they part him among the merchants, the bones to one, the oil to another? If they can catch him, they will; but it is probable that the art of fishing for whales was not brought to perfection then, as it has been since. 6. That they could not destroy him, could not fill his head with fish-spears, v. 7. He kept out of the reach of their instruments of slaughter, or, if they touched him, they could not touch him to the quick. 7. That it was to no purpose to attempt it: The hope of taking him is in vain, v. 9. If men go about to seize him, so formidable is he that the very sight of him will appal them, and make a stout man ready to faint away: Shall not one be cast down even at the sight of him? and will not that deter the pursuers from their attempt? Job is told, at his peril, to lay his hand upon him, v. 8. "Touch him if thou dare; remember the battle, how unable thou art to encounter such a force, and what is therefore likely to be the issue of the battle, and do no more, but desist from the attempt." It is good to remember the battle before we engage in a war, and put off the harness in time if we foresee it will be to no purpose to gird it on. Job is hereby admonished not to proceed in his controversy with God, but to make his peace with him, remembering what the battle will certainly end in if he come to an engagement. See Isa. xxvii. 4, 5.
Adam Clarke: Commentary on the Bible - 1831
41:10: None is so fierce that dare stir him up - The most courageous of men dare not provoke the crocodile to fight, or even attempt to rouse him, when, sated with fish, he takes his repose among the reeds. The strongest of men cannot match him.
Who then is able - If thou canst not stand against the crocodile, one of the creatures of my hand, how canst thou resist me, who am his Maker? This is the use which God makes of the formidable description which he has thus far given of this terrible animal.
Albert Barnes: Notes on the Bible - 1834
41:10: None is so fierce that dare stir him up - No one has courage to rouse and provoke him.
Who then is able to stand before me? - The meaning of this is plain. It is, "If one of my creatures is so formidable that man dare not attack it, how can he contend with the great Creator? This may perhaps be designed as a reproof of Job. He had expressed a desire to carry his cause before God, and to urge argument before him in vindication of himself. God here shows him how hopeless must be a contest with the Almighty. Man trembles and is disarmed of his courage by even the sight of one of the creatures of God. Overpowered with fear, he retires from the contemplated contest, and flees away. How then could he presume to contend with God? What hope could he have in a contest with him?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:10: dare: Gen 49:9; Num 24:9; Psa 2:11, Psa 2:12; Eze 8:17, Eze 8:18
who: Job 9:4, Job 40:9; Jer 12:5; Co1 10:22
Job 41:11
Carl Friedrich Keil and Franz Delitzsch
41:1
1 Dost thou draw the crocodile by a hoop-net,
And dost thou sink his tongue into the line?!
2 Canst thou put a rush-ring into his nose,
And pierce his cheeks with a hook?
3 Will he make many supplications to thee,
Or speak flatteries to thee?
4 Will he make a covenant with thee,
To take him as a perpetual slave?
5 Wilt thou play with him as a little bird,
And bind him for thy maidens?
In Job 3:8, לויתן signified the celestial dragon, that causes the eclipses of the sun (according to the Indian mythology, râhu the black serpent, and ketu the red serpent); in Ps 104:26 it does not denote some great sea-saurian after the kind of the hydrarchus of the primeval world,
(Note: Vid., Grsse, Beitrge, S. 94ff.)
but directly the whale, as in the Talmud (Lewysohn, Zoologie des Talm. 178f.). Elsewhere, however, the crocodile is thus named, and in fact as תּנּין also, another appellation of this natural wonder of Egypt, as an emblem of the mightiness of Pharaoh (vid., on Ps 74:13.), as once again the crocodile itself is called in Arab. el-fir‛annu. The Old Testament language possesses no proper name for the crocodile; even the Talmudic makes use of קרוקתא = κροκόδειλος (Lewysohn, 271). לויתן is the generic name of twisted, and תנין long-extended monsters. Since the Egyptian name of the crocodile has not been Hebraized, the poet contents himself in תּמשׁך with making a play upon its Egyptian, and in Arab. tmsâḥ, timsâḥ,
(Note: Herodotus was acquainted with this name (χάμψαι = κροκόδειλοι); thus is the crocodile called also in Palestine, where (as Tobler and Joh. Roth have shown) it occurs, especially in the river Damr near Tantra.)
Arabized name (Ew. 324, a). To wit, it is called in Coptic temsah, Hierogl. (without the art.) msuh (emsuh), as an animal that creeps "out of the egg (suh)."
(Note: Les naturalistes - says Chabas in his Papyr. magique, p. 190 - comptent cinq espces de crocodiles vivant dans le Nil, mais les hieroglyphes rapportent un plus grand nombre de noms dtermins par le signe du crocodile. Such is really the case, apart from the so-called land crocodile or σκίγκος (Arab. isqanqûr), the Coptic name of which, hankelf (according to Lauth ha. n. kelf, ruler of the bank), is not as yet indicated on the monuments. Among the many old Egyptian names for the crocodile, Kircher's charuki is, however, not found, which reminds one of the Coptic karus, as κροκόδειλος of κρόκος, for κροκόδειλος is the proper name of the Lacerta viridis (Herod. ii. 69). Lauth is inclined to regard charuki as a fiction of Kircher, as also the name of the phoenix, αλλοη (vid., p. 562). The number of names of the crocodile which remain even without charuki, leads one to infer a great variety of species, and crocodiles, which differ from all living species, have also actually been found in Egyptian tombs; vid., Schmarda, Verbreitung der Thiere, i. 89.)
In Job 41:1, Ges. and others falsely translate: Canst thou press its tongue down with a cord; השׁקיע does not signify demergere = deprimere, but immergere: canst thou sink its tongue into the line, i.e., make it bite into the hook on the line, and canst thou thus draw it up? Job 41:1 then refers to what must happen in order that the משׁך of the msuh may take place. Herodotus (and after him Aristotle) says, indeed, ii. 68, the crocodile has no tongue; but it has one, only it cannot stretch it out, because the protruding part has grown to the bottom of the mouth, while otherwise the saurians have a long tongue, that can be stretched out to some length. In Job 41:2 the order of thought is the same: for first the Nile fishermen put a ring through the gills or nose of valuable fish; then they draw a cord made of rushes (σχοῖνον) through it, in order to put them thus bound into the river. "As a perpetual slave," Job 41:4 is intended to say: like one of the domestic animals. By צפּור, Job 41:5, can hardly be meant צפּרת הכּרמים, the little bird of the vineyard, i.e., according to a Talmud. usage of the language, the golden beetle (Jesurun, p. 222), or a pretty eatable grasshopper (Lewysohn, 374), but, according to the words of Catullus, Passer deliciae meae puellae, the sparrow, Arab. ‛asfûr - an example of a harmless living plaything (שׂחק בּ, to play with anything, different from Ps 104:26, where it is not, with Ew., to be translated: to play with it, but: therein).
Geneva 1599
41:10 None [is so] fierce that dare stir him up: who then is able to (a) stand before me?
(a) If no one dare stand against a whale, which is but a creature, who is able to compare with God the creator?
John Gill
41:10 None is so fierce that dare stir him up,.... This seems best to agree with the crocodile, who frequently lies down and sleeps on the ground (q), and in the water by night (r); see Ezek 29:3; when it is very dangerous to arouse him; and few, if any so daring, have courage enough to do it: though whales have been seen lying near shore asleep, and looked like rocks, even forty of them together (s);
who then is able to stand before me? This is the inference the Lord draws from hence, or the use he makes of it; that if this creature is so formidable and terrible, that it is dangerous to arouse and provoke him, and there is no standing before him or against him; then how should anyone be able to stand before the Lord, who made this creature, whenever he is angry? see Ps 76:7.
(q) Plin. l. 8. c. 25. Solin. c. 45. (r) Ammian. Marcellin. l. 22. (s) See the North-West Fox, p. 205.
John Wesley
41:10 Stand - To the battle. Me - To contend with me who created him?
Robert Jamieson, A. R. Fausset and David Brown
41:10 fierce--courageous. If a man dare attack one of My creatures (Gen 49:9; Num 24:9), who will dare (as Job has wished) oppose himself (Ps 2:2) to Me, the Creator? This is the main drift of the description of leviathan.
41:241:2: Եթէ ամենայն առ ՚ի ներքոյ երկնից ի՛մ է[9564]։ [9564] Ոսկան. Իմ են։
2 երբ այն ամէնը, ինչ որ կայ երկնքի ներքոյ, իմն է:
11 Ո՞վ նախապէս ինծի տուաւ, որ ես անոր հատուցանեմ. Բոլոր երկնքի տակ եղածը իմս է։
կամ ո՞վ իցէ որ ինձ ընդդէմ դառնայցէ եւ հանդարտիցէ. եթէ ամենայն առ ի ներքոյ երկնից իմ է:

41:2: Եթէ ամենայն առ ՚ի ներքոյ երկնից ի՛մ է[9564]։
[9564] Ոսկան. Իմ են։
2 երբ այն ամէնը, ինչ որ կայ երկնքի ներքոյ, իմն է:
11 Ո՞վ նախապէս ինծի տուաւ, որ ես անոր հատուցանեմ. Բոլոր երկնքի տակ եղածը իմս է։
zohrab-1805▾ eastern-1994▾ western am▾
41:241:3 Кто предварил Меня, чтобы Мне воздавать ему? под всем небом все Мое.
41:3 ἢ η or; than τίς τις.1 who?; what? ἀντιστήσεταί ανθιστημι resist μοι μοι me καὶ και and; even ὑπομενεῖ υπομενω endure; stay behind εἰ ει if; whether πᾶσα πας all; every ἡ ο the ὑπ᾿ υπο under; by οὐρανὸν ουρανος sky; heaven ἐμή εμος mine; my own ἐστιν ειμι be
41:11 מִ֣י mˈî מִי who הִ֭קְדִּימַנִי ˈhiqdîmanî קדם be in front וַ wa וְ and אֲשַׁלֵּ֑ם ʔᵃšallˈēm שׁלם be complete תַּ֖חַת tˌaḥaṯ תַּחַת under part כָּל־ kol- כֹּל whole הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens לִי־ lî- לְ to הֽוּא׃ hˈû הוּא he
41:2. quis ante dedit mihi ut reddam ei omnia quae sub caelo sunt mea suntWho hath given me before that I should repay him? All things that are under heaven are mine.
11. Who hath first given unto me, that I should repay him? under the whole heaven is mine.
41:2. Can you place a ring in his nose, or bore through his jaw with an arm band?
41:2. Canst thou put an hook into his nose? or bore his jaw through with a thorn?
KJV [11] Who hath prevented me, that I should repay [him? whatsoever is] under the whole heaven is mine:

41:3 Кто предварил Меня, чтобы Мне воздавать ему? под всем небом все Мое.
41:3
η or; than
τίς τις.1 who?; what?
ἀντιστήσεταί ανθιστημι resist
μοι μοι me
καὶ και and; even
ὑπομενεῖ υπομενω endure; stay behind
εἰ ει if; whether
πᾶσα πας all; every
ο the
ὑπ᾿ υπο under; by
οὐρανὸν ουρανος sky; heaven
ἐμή εμος mine; my own
ἐστιν ειμι be
41:11
מִ֣י mˈî מִי who
הִ֭קְדִּימַנִי ˈhiqdîmanî קדם be in front
וַ wa וְ and
אֲשַׁלֵּ֑ם ʔᵃšallˈēm שׁלם be complete
תַּ֖חַת tˌaḥaṯ תַּחַת under part
כָּל־ kol- כֹּל whole
הַ ha הַ the
שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens
לִי־ lî- לְ to
הֽוּא׃ hˈû הוּא he
41:2. quis ante dedit mihi ut reddam ei omnia quae sub caelo sunt mea sunt
Who hath given me before that I should repay him? All things that are under heaven are mine.
11. Who hath first given unto me, that I should repay him? under the whole heaven is mine.
41:2. Can you place a ring in his nose, or bore through his jaw with an arm band?
41:2. Canst thou put an hook into his nose? or bore his jaw through with a thorn?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Вывод из сказанного. Если крокодил, - творение Бота, внушает такой ужас, что никто не осмелится нападать на него, то кто же осмелится состязаться с Богом, творцом этого чудовища? Правильное чтение первой половины третьего стиха должно быть такое: "кто дал Мне что-нибудь вперед, чтобы я отдал ему?" Вся природа - создание Господа, и все, чем ни владеет человек, - собственность и дар Божий. Потому с его стороны невозможны протесты как в том случае, когда Бог что-либо дает, или же отнимает (ср. II:10).
Adam Clarke: Commentary on the Bible - 1831
41:11: Who hath prevented me - Who is it that hath laid me under obligation to him? Do I need my creatures? All under the heavens is my property.
Albert Barnes: Notes on the Bible - 1834
41:11: Who hath pRev_ented me? - As this verse is here rendered, its meaning, and the reason why it is introduced, are not very apparent. It almost looks, indeed, as if it were an interpolation, or had been introduced from some other place, and torn from its proper connection. Dr. Harris proposes to remove the principal difficulty by translating it,
"Who will stand before me, yea, presumptuously?
Whatsoever is beneath the whole heaven is mine.
I cannot be confounded at his limbs and violence,
Nor at his power, or the strength of his frame."
It may be doubted, however, whether the original will admit of this translation. Rosenmuller, Umbreit, and Noyes, unite in supposing the meaning to be, "Who has done me a favor, that I must repay him?" But perhaps the true idea of the passage may be arrived at by adverting to the meaning of the word rendered "pRev_ented" - קדם qâ dam. It properly means in the Piel, to go before; to precede; to anticipate, Psa 17:13; Psa 119:148. Then it means to rush upon suddenly; to seize; to go to meet anyone either for succor, Psa 59:11, or for a different purpose. Isa 37:33, "no shield shall come up against her." יקדמנה yaqâ damenâ h "i. e." against the city. So , "The days of affliction pRev_ented me." A similar meaning occurs in the Hiphil form in Amo 9:10, "The evil shall not overtake us nor pRev_ent us;" that is, shall not rush upon us as if by anticipation, or when we are off our guard.
If some idea of this kind be supposed to be conveyed by the word here, it will probably express the true sense. "Who is able to seize upon me suddenly, or when I am off my guard; to anticipate my watchfulness and my power of resistance so as to compel me to recompense him, or so to overmaster me as to lay me under obligation to confer on him the favors which he demands?" There may be an allusion to the manner in which wild beasts are taken, when the hunter springs his gin suddenly, anticipates the power of the animal, rushes unexpectedly upon him, and compels him to yield. God says that no one could thus surprise and overpower him. Thus explained, the sentiment agrees with the argument which the Almighty is presenting. He is showing his right to reign and do all his pleasure. He appeals, in proof of this, to his great and mighty works, and especially to those specimens of the animal creation which "man" could not tame or overcome. The argument is this: "If man cannot surprise and subdue these creatures of the Almighty, and compel "them" to render him service, how can he expect to constrain the Creator himself to be tributary to him, or to grant him the favors which he demands?"
Whatsoever is under the whole heaven is mine - That is, "All belong to me; all are subject to me; all are mine, to be conferred on whom I please. No one can claim them as his own: no one can wrest them from me." This claim to the proprietorship of all created things, is designed "here" to show to Job that over a Being thus supreme man could exert no control. It is his duty, therefore, to submit to him without a complaint, and to receive with gratitude what he chooses to confer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:11: Who: Job 22:2, Job 22:3, Job 35:7; Psa 21:3; Rom 11:35
whatsoever: Exo 19:5; Deu 10:14; Ch1 29:11-14; Psa 24:1, Psa 50:12, Psa 115:16; Co1 10:26, Co1 10:28
Job 41:12
Geneva 1599
41:11 Who hath prevented me, that I should (b) repay [him? whatsoever is] under the whole heaven is mine.
(b) Who has taught me to accomplish my work?
John Gill
41:11 Who hath prevented me, that one should repay him?.... First given me something that was not my own, and so laid me under an obligation to him to make a return. The apostle seems to have respect to this passage, Rom 11:35;
whatsoever is under the whole heaven is mine; the fowls of the air, the cattle on a thousand hills, the fulness of the earth; gold, silver: precious stones, &c. All things are made by him, are his property and at his dispose; and therefore no man on earth can give him what he has not a prior right unto; see Ps 24:1.
John Wesley
41:11 Prevented - Hath laid the first obligation upon me, for which I am indebted to him. Who can be before - hand with me in kindnesses, since all things under heaven are mine.
Robert Jamieson, A. R. Fausset and David Brown
41:11 prevented--done Me a favor first: anticipated Me with service (Ps 21:3). None can call Me to account ("stand before Me," Job 41:10) as unjust, because I have withdrawn favors from him (as in Job's case): for none has laid Me under a prior obligation by conferring on Me something which was not already My own. What can man give to Him who possesses all, including man himself? Man cannot constrain the creature to be his "servant" (Job 41:4), much less the Creator.
41:341:3: Ո՛չ լռեցից վասն նորա. եւ բան Հզօրին ողորմեսցի զուգականին նորա[9565]։ [9565] Ոմանք. Ես ո՛չ լռեցից վասն... զուգականի նոցա։
3 Յանուն նրա՝ վիշապի, ես չեմ լռելու: Նրա գործն ուժեղ լինելով՝ խղճալու են նրա զուգընկերոջը:
12 Անոր անդամներուն ու զօրութեանը, Նաեւ գեղեցիկ կարգաւորութեանը վրայ պիտի խօսիմ ու պիտի չլռեմ։
Ոչ լռեցից վասն նորա, եւ բան Հզօրին ողորմեսցի զուգականին նորա:

41:3: Ո՛չ լռեցից վասն նորա. եւ բան Հզօրին ողորմեսցի զուգականին նորա[9565]։
[9565] Ոմանք. Ես ո՛չ լռեցից վասն... զուգականի նոցա։
3 Յանուն նրա՝ վիշապի, ես չեմ լռելու: Նրա գործն ուժեղ լինելով՝ խղճալու են նրա զուգընկերոջը:
12 Անոր անդամներուն ու զօրութեանը, Նաեւ գեղեցիկ կարգաւորութեանը վրայ պիտի խօսիմ ու պիտի չլռեմ։
zohrab-1805▾ eastern-1994▾ western am▾
41:341:4 Не умолчу о членах его, о силе и красивой соразмерности их.
41:4 οὐ ου not σιωπήσομαι σιωπαω still δι᾿ δια through; because of αὐτόν αυτος he; him καὶ και and; even λόγον λογος word; log δυνάμεως δυναμις power; ability ἐλεήσει ελεεω show mercy; have mercy on τὸν ο the ἴσον ισος equal αὐτοῦ αυτος he; him
41:12 לֹֽולא־ *lˈô- לְ to אַחֲרִ֥ישׁ ʔaḥᵃrˌîš חרשׁ be deaf בַּדָּ֑יו baddˈāʸw בַּד linen, part, stave וּ û וְ and דְבַר־ ḏᵊvar- דָּבָר word גְּ֝בוּרֹ֗ות ˈgᵊvûrˈôṯ גְּבוּרָה strength וְ wᵊ וְ and חִ֣ין ḥˈîn חִין [uncertain] עֶרְכֹּֽו׃ ʕerkˈô עֵרֶךְ arrangement
41:3. non parcam ei et verbis potentibus et ad deprecandum conpositisI will not spare him, nor his mighty words, and framed to make supplication.
12. I will not keep silence concerning his limbs, nor his mighty strength, nor his comely proportion.
41:3. Will he offer many prayers to you, or speak to you quietly?
41:3. Will he make many supplications unto thee? will he speak soft [words] unto thee?
KJV [12] I will not conceal his parts, nor his power, nor his comely proportion:

41:4 Не умолчу о членах его, о силе и красивой соразмерности их.
41:4
οὐ ου not
σιωπήσομαι σιωπαω still
δι᾿ δια through; because of
αὐτόν αυτος he; him
καὶ και and; even
λόγον λογος word; log
δυνάμεως δυναμις power; ability
ἐλεήσει ελεεω show mercy; have mercy on
τὸν ο the
ἴσον ισος equal
αὐτοῦ αυτος he; him
41:12
לֹֽולא־
*lˈô- לְ to
אַחֲרִ֥ישׁ ʔaḥᵃrˌîš חרשׁ be deaf
בַּדָּ֑יו baddˈāʸw בַּד linen, part, stave
וּ û וְ and
דְבַר־ ḏᵊvar- דָּבָר word
גְּ֝בוּרֹ֗ות ˈgᵊvûrˈôṯ גְּבוּרָה strength
וְ wᵊ וְ and
חִ֣ין ḥˈîn חִין [uncertain]
עֶרְכֹּֽו׃ ʕerkˈô עֵרֶךְ arrangement
41:3. non parcam ei et verbis potentibus et ad deprecandum conpositis
I will not spare him, nor his mighty words, and framed to make supplication.
12. I will not keep silence concerning his limbs, nor his mighty strength, nor his comely proportion.
41:3. Will he offer many prayers to you, or speak to you quietly?
41:3. Will he make many supplications unto thee? will he speak soft [words] unto thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:12: I will not conceal his parts - This is most certainly no just translation of the original. The Vulgate is to this effect: I will not spare him: nor yield to his powerful words, framed for the purpose of entreaty.
Mr. Good applies it to leviathan: -
"I cannot be confounded at his limbs and violence;
The strength and structure of his frame."
The Creator cannot be intimidated at the most formidable of his own works: man may and should tremble; God cannot.
Albert Barnes: Notes on the Bible - 1834
41:12: I will not conceal his parts - This is the commencement of a more particular description of the animal than had been before given. In the pRev_ious part of the chapter, the remarks are general, speaking of it merely as one of great power, and not to be taken by any of the ordinary methods. A description follows of the various parts of the animal, all tending to confirm this general impression, and to fill the hearer with a deep conviction of his formidable character. The words rendered, "I will not conceal," mean, "I will not be silent;" that is, he would speak of them. The description which follows of the "parts" of the animal refers particularly to his mouth, his teeth, his scales, his eyelids, his nostrils, his neck, and his heart.
Nor his comely proportion - The crocodile is not an object of beauty, and the animal described here is not spoken of as one of beauty, but as one of great power and fierceness. The phrase used here (ערכוּ חין chı̂ yn ‛ ê rekô) means properly "the grace of his armature," or the beauty of his armor. It does not refer to the beauty of the animal as such, but to the armor or defense which it had. Though there might be no beauty in an animal like the one here described, yet there might be a "grace" or fitness in its means of defense which could not fail to attract admiration. This is the idea in the passage. So Gesenius, Umbreit, and Noyes render it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:12: comely: Gen 1:25
Job 41:13
Geneva 1599
41:12 I will not conceal (c) his parts, nor his power, nor his comely proportion.
(c) The parts and members of the whale?
John Gill
41:12 I will not conceal his parts,.... The parts of the leviathan; or "his bars", the members of his body, which are like bars of iron:
nor his power; which is very great, whether of the crocodile or the whale:
nor his comely proportion; the symmetry of his body, and the members of it; which, though large, every part is in just proportion to each other.
John Wesley
41:13 Discover - Or, uncover, or take off from him. Face - The upper or outward part of his garment, or, the garment itself: the word face being often redundant. And by the garment is meant the skin which covers the whole body; who dare attempt to touch his very skin? Much less to give him a wound. His double bridle - His fast jaws, which have some resemblance to a double bridle: whence the Greeks call those parts of the face which reach to the jaws on both sides, the bridles.
Robert Jamieson, A. R. Fausset and David Brown
41:12 I will not conceal--a resumption of the description broken off by the digression, which formed an agreeable change.
his power--literally, "the way," that is, true proportion or expression of his strength (so Hebrew, Deut 19:4).
comely proportion--literally, "the comeliness of his structure" (his apparatus: so "suit of apparel" Judg 17:10) [MAURER]. UMBREIT translates, "his armor." But that follows after.
41:441:4: Ո՛ մերկասցէ զպատրուակ երեսաց նորա. եւ ընդ աղխս պատենից նորա ո՛ մտանիցէ[9566]. [9566] Ոմանք. Ո՞վ մերկասցէ։
4 Ո՞վ կը մերկացնի նրա երեսի քօղը, եւ ո՞վ կը մտնի նրա փակ պատեանից ներս,
13 Անոր հանդերձին երեսը ո՞վ կրնայ բանալ, Անոր երկու կզակներուն մէջ ո՞վ կրնայ մտնել
Ո՞ մերկասցէ զպատրուակ երեսաց նորա, եւ ընդ աղխս պատենից նորա ո՞ մտանիցէ:

41:4: Ո՛ մերկասցէ զպատրուակ երեսաց նորա. եւ ընդ աղխս պատենից նորա ո՛ մտանիցէ[9566].
[9566] Ոմանք. Ո՞վ մերկասցէ։
4 Ո՞վ կը մերկացնի նրա երեսի քօղը, եւ ո՞վ կը մտնի նրա փակ պատեանից ներս,
13 Անոր հանդերձին երեսը ո՞վ կրնայ բանալ, Անոր երկու կզակներուն մէջ ո՞վ կրնայ մտնել
zohrab-1805▾ eastern-1994▾ western am▾
41:441:5 Кто может открыть верх одежды его, кто подойдет к двойным челюстям его?
41:5 τίς τις.1 who?; what? ἀποκαλύψει αποκαλυπτω reveal; uncover πρόσωπον προσωπον face; ahead of ἐνδύσεως ενδυσις dressing in αὐτοῦ αυτος he; him εἰς εις into; for δὲ δε though; while πτύξιν πτυξις breastplate αὐτοῦ αυτος he; him τίς τις.1 who?; what? ἂν αν perhaps; ever εἰσέλθοι εισερχομαι enter; go in
41:13 מִֽי־ mˈî- מִי who גִ֭לָּה ˈḡillā גלה uncover פְּנֵ֣י pᵊnˈê פָּנֶה face לְבוּשֹׁ֑ו lᵊvûšˈô לְבוּשׁ clothing בְּ bᵊ בְּ in כֶ֥פֶל ḵˌefel כֶּפֶל double רִ֝סְנֹ֗ו ˈrisnˈô רֶסֶן bridle מִ֣י mˈî מִי who יָבֹֽוא׃ yāvˈô בוא come
41:4. quis revelavit faciem indumenti eius et in medium oris eius quis intrabitWho can discover the face of his garment? or who can go into the midst of his mouth?
13. Who can strip off his outer garment? who shall come within his double bridle?
41:4. Will he form a covenant with you, and will you accept him as a servant forever?
41:4. Will he make a covenant with thee? wilt thou take him for a servant for ever?
KJV [13] Who can discover the face of his garment? [or] who can come [to him] with his double bridle:

41:5 Кто может открыть верх одежды его, кто подойдет к двойным челюстям его?
41:5
τίς τις.1 who?; what?
ἀποκαλύψει αποκαλυπτω reveal; uncover
πρόσωπον προσωπον face; ahead of
ἐνδύσεως ενδυσις dressing in
αὐτοῦ αυτος he; him
εἰς εις into; for
δὲ δε though; while
πτύξιν πτυξις breastplate
αὐτοῦ αυτος he; him
τίς τις.1 who?; what?
ἂν αν perhaps; ever
εἰσέλθοι εισερχομαι enter; go in
41:13
מִֽי־ mˈî- מִי who
גִ֭לָּה ˈḡillā גלה uncover
פְּנֵ֣י pᵊnˈê פָּנֶה face
לְבוּשֹׁ֑ו lᵊvûšˈô לְבוּשׁ clothing
בְּ bᵊ בְּ in
כֶ֥פֶל ḵˌefel כֶּפֶל double
רִ֝סְנֹ֗ו ˈrisnˈô רֶסֶן bridle
מִ֣י mˈî מִי who
יָבֹֽוא׃ yāvˈô בוא come
41:4. quis revelavit faciem indumenti eius et in medium oris eius quis intrabit
Who can discover the face of his garment? or who can go into the midst of his mouth?
13. Who can strip off his outer garment? who shall come within his double bridle?
41:4. Will he form a covenant with you, and will you accept him as a servant forever?
41:4. Will he make a covenant with thee? wilt thou take him for a servant for ever?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-26. Более подробное описание крокодила, подтверждающее мысль ст. 26-27: гл. XL и ст. 1: гл XLI.

4-6. Первый вопрос данного стиха: "кто может открыть верх одежды его?", т. е. обнажить мясо крокодила от покрывающей его чешуи, разъясняется в 7-9: ст. Невозможность же приблизиться "к двойным челюстям", буквально, к двойному ряду зубов, а равно и разжать челюсти ("отворить двери лица") объясняется тем, что "вокруг зубов его - ужас". 36: острых и длинных зубов верхней челюсти и 30: нижней, притом всегда видных, так как у крокодила нет губ, внушают невольный страх, препятствующий приблизиться к животному.
Adam Clarke: Commentary on the Bible - 1831
41:13: Who can discover the face of his garment? - Who can rip up the hide of this terrible monster? Who can take away his covering, in order to pierce his vitals?
Albert Barnes: Notes on the Bible - 1834
41:13: Who can discern the face of his garment? - literally, "Who can Rev_eal the face, that is, the appearance, of his garment?" This "garment" is undoubtedly his skin. The meaning seems to be, "His hard and rough skin is his defense, and no one can so strip off that as to have access to him." The word rendered "discover" (גלה gâ lâ h) means "to make naked"; then "to Rev_eal"; and the idea is, that he cannot be made naked of that covering, or deprived of it so that one could attack him.
Or who can come to him with his double bridle? - Margin, "within" Gesenius renders this, "The doubling of his jaws;" that is. his double row of teeth. Umbreit, "His double bit." Noyes, "Who will approach his jaws?" So Rosenmuller. Schultens and Prof. Lee, however, suppose it means that no one can come near to him and "double the bit" upon him, "i. e." cast the bit or noose over his nose, so as to secure him by doubling it, or passing it around him. The former seems to me to be the true meaning. "Into the doubling of his jaws, who can enter?" That is, Who will dare approach a double row of teeth so formidable?" The word rendered "bridle" (רסן resen) means properly a curb or halter, which goes over a horse's nose, and hence, a bit or bridle. But it may be used to denote the interior of the mouth, the jaws, where the bit is placed, and then the phrase denotes the double row of teeth of the animal. Thus, the description of the "parts of defense" of the animal is kept up.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:13: with: or, within
double: Kg2 19:28; Psa 32:9; Jam 3:3
Job 41:14
Geneva 1599
41:13 Who can discover the face (d) of his garment? [or] who can come [to him] with his double (e) bridle?
(d) That is, who dare pull off his skin?
(e) Who dare put a bridle in his mouth?
John Gill
41:13 Who can discover the face of his garment?.... Or rather uncover it? Not the sea, which Mr. Broughton represents as the garment of the whale; who can strip him of it, or take him out of that, and bring him to land? which, though not impossible, is difficult: but either the garment of his face, the large bulk or prominence that hangs over his eyes; or rather his skin. Who dare venture to take off his skin, or flay him alive? or take off the scaly coat of the crocodile, which is like a coat of mail to him, and which he never of himself casts off, as serpents do?
or who can come to him with his double bridle? either go within his jaws, which, when opened, are like a double bridle; or go near and open his jaws, and put a curb bridle into them, and lead, direct, and rule him at pleasure. This is not to be done either to the whale or crocodile; yet the Tentyritae had a way of getting upon the back of the crocodile; and by putting a stick across its mouth, as it opened it to bite them, and so holding both the ends of it with the right and left hands, as with a bridle, brought them to land, as Pliny (s) relates; and so the Nereides are represented as sitting on the backs of whales by Theocritus (t).
(s) Ut supra. (Plin. l. 8. c. 25.) (t) Idyll. 19.
John Wesley
41:14 Doors - His mouth. If it be open, none dare enter within, and if it be shut, none dare open it.
Robert Jamieson, A. R. Fausset and David Brown
41:13 discover--rather, "uncover the surface" of his garment (skin, Job 10:11): strip off the hard outer coat with which the inner skin is covered.
with--rather, "within his double jaws"; literally, "bridle"; hence that into which the bridle is put, the double row of teeth; but "bridle" is used to imply that none dare put his hand in to insert a bridle where in other animals it is placed (Job 41:4; Job 39:10).
41:541:5: զդրունս երեսաց նորա ո՛ բանայցէ։ Շուրջ զատամամբք նորա ա՛հ։
5 ո՞վ բաց կ’անի նրա երախի դռները: Ահն է իշխում նրա ատամների շուրջ-բոլորը.
14 Անոր երեսին դռները ո՞վ կրնայ բանալ, Ահը անոր ակռաներուն բոլորտիքն է։
զդրունս երեսաց նորա ո՞ բանայցէ. շուրջ զատամամբք նորա ահ:

41:5: զդրունս երեսաց նորա ո՛ բանայցէ։ Շուրջ զատամամբք նորա ա՛հ։
5 ո՞վ բաց կ’անի նրա երախի դռները: Ահն է իշխում նրա ատամների շուրջ-բոլորը.
14 Անոր երեսին դռները ո՞վ կրնայ բանալ, Ահը անոր ակռաներուն բոլորտիքն է։
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41:541:6 Кто может отворить двери лица его? круг зубов его ужас;
41:6 πύλας πυλη gate προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him τίς τις.1 who?; what? ἀνοίξει ανοιγω open up κύκλῳ κυκλω circling; in a circle ὀδόντων οδους tooth αὐτοῦ αυτος he; him φόβος φοβος fear; awe
41:14 דַּלְתֵ֣י dalᵊṯˈê דֶּלֶת door פָ֭נָיו ˈfānāʸw פָּנֶה face מִ֣י mˈî מִי who פִתֵּ֑חַ fittˈēₐḥ פתח open סְבִיבֹ֖ות sᵊvîvˌôṯ סָבִיב surrounding שִׁנָּ֣יו šinnˈāʸw שֵׁן tooth אֵימָֽה׃ ʔêmˈā אֵימָה fright
41:5. portas vultus eius quis aperiet per gyrum dentium eius formidoWho can open the doors of his face? his teeth are terrible round about.
14. Who can open the doors of his face? round about his teeth is terror.
41:5. Will you play with him as with a bird, or tether him for your handmaids?
41:5. Wilt thou play with him as [with] a bird? or wilt thou bind him for thy maidens?
KJV [14] Who can open the doors of his face? his teeth [are] terrible round about:

41:6 Кто может отворить двери лица его? круг зубов его ужас;
41:6
πύλας πυλη gate
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
τίς τις.1 who?; what?
ἀνοίξει ανοιγω open up
κύκλῳ κυκλω circling; in a circle
ὀδόντων οδους tooth
αὐτοῦ αυτος he; him
φόβος φοβος fear; awe
41:14
דַּלְתֵ֣י dalᵊṯˈê דֶּלֶת door
פָ֭נָיו ˈfānāʸw פָּנֶה face
מִ֣י mˈî מִי who
פִתֵּ֑חַ fittˈēₐḥ פתח open
סְבִיבֹ֖ות sᵊvîvˌôṯ סָבִיב surrounding
שִׁנָּ֣יו šinnˈāʸw שֵׁן tooth
אֵימָֽה׃ ʔêmˈā אֵימָה fright
41:5. portas vultus eius quis aperiet per gyrum dentium eius formido
Who can open the doors of his face? his teeth are terrible round about.
14. Who can open the doors of his face? round about his teeth is terror.
41:5. Will you play with him as with a bird, or tether him for your handmaids?
41:5. Wilt thou play with him as [with] a bird? or wilt thou bind him for thy maidens?
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:14: The doors of his face? - His jaws which are most tremendous.
Albert Barnes: Notes on the Bible - 1834
41:14: Who can open the doors of his face? - His mouth. The same term is sti 1 used to denote the mouth - from its resemblance to a door. The idea is, that no one would dare to force open his mouth. This agrees better with the crocodile than almost any other animal. It would not apply to the whale. The crocodile is armed with a more formidable set of teeth than almost any other animal; see the description in the notes at . Bochart says that it has sixty teeth, and those much larger than in proportion to the size of the body. Some of them, he says, stand out; some of them are serrated, or like a saw, fitting into each other when the mouth is closed; and some come together in the manner of a comb, so that the grasp of the animal is very tenacious and fearful; see a full description in Bochart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:14: the: Job 38:10; Ecc 12:4
his teeth: Psa 57:4, Psa 58:6; Pro 30:14; Dan 7:7
Job 41:15
Geneva 1599
41:14 Who can (f) open the doors of his face? his teeth [are] terrible round about.
(f) Who dare look in his mouth?
John Gill
41:14 Who can open the doors of his face?.... Of his mouth, the jaws thereof, which are like a pair of folding doors: the jaws of a crocodile have a prodigious opening. Peter Martyr (u) speaks of one, whose jaws opened seven feet broad; and Leo Africanus (w) affirms he saw some, whose jaws, when opened, would hold a whole cow. To the wideness of the jaws of this creature Martial (x) alludes; and that the doors or jaws of the mouth of the whale are of a vast extent will be easily believed by those who suppose that was the fish which swallowed Jonah;
his teeth are terrible round about; this may seem to make against the whale, the common whale having none; though the "ceti dentati" are a sort of whales that have many teeth in the lower jaw, white, large, solid, and terrible (y). Olaus Magnus (z) speaks of some that have jaws twelve or fourteen feet long; and teeth of six, eight, and twelve feet; and there is a sort called "trumpo", having teeth resembling those of a mill (a). In the spermaceti whale are rows of fine ivory teeth in each jaw, about five or six inches long (b). But of the crocodile there is no doubt; which has two rows of teeth, very sharp and terrible, and to the number of sixty (c).
(u) Decad. 5. c. 9. (w) Descript. Africae, l. 9. p. 763. So Sandys's Travels, l. 2. p. 78. Edit. 5. (x) Epigram. l. 3. cp. 64. (y) Vid. Plin. l. 9. c. 5, 6. and Philosoph. Transact. vol. 3. p. 544. Scheuchzer. Physic. Sacr. vol. 4. p. 848. (z) De Ritu Gent. Septent. l. 21. c. 8. (a) Philosoph. Transact. abridged, vol. 2. p. 847, 848. (b) Philosoph. Transact. abridged, vol. 7. part 3. p. 425. (c) Aelian. l. 10. c. 21.
John Wesley
41:15 Shut - Closely compacted together, as things that are fastened together by a seal. This likewise is true of the crocodile, but the skin of the whale is smooth and entire without any scales at all.
Robert Jamieson, A. R. Fausset and David Brown
41:14 doors of . . . face--his mouth. His teeth are sixty in number, larger in proportion than his body, some standing out, some serrated, fitting into each other like a comb [BOCHART].
41:641:6: ※ Փոր նորա վահանք պղձիք, յօդք նորա իբրեւ զվէմ գայլախազ՝
6 փորը պղնձէ վահան է, յօդերը՝ սուր-սուր քարեր, մէկը միւսի յետեւից կպած են,
15 Անոր ամուր վահանները իր հպարտութիւնն են, Պինդ կնքուածի պէս գոց են։
[412]Փոր նորա վահանք պղնձիք, յօդք նորա իբրեւ զվէմ գայլախազ:

41:6: ※ Փոր նորա վահանք պղձիք, յօդք նորա իբրեւ զվէմ գայլախազ՝
6 փորը պղնձէ վահան է, յօդերը՝ սուր-սուր քարեր, մէկը միւսի յետեւից կպած են,
15 Անոր ամուր վահանները իր հպարտութիւնն են, Պինդ կնքուածի պէս գոց են։
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41:641:7 крепкие щиты его великолепие; они скреплены как бы твердою печатью;
41:7 τὰ ο the ἔγκατα εγκατα he; him ἀσπίδες ασπις asp χάλκειαι χαλκειος connection δὲ δε though; while αὐτοῦ αυτος he; him ὥσπερ ωσπερ just as σμιρίτης σμιριτης stone
41:15 גַּ֭אֲוָה ˈgaʔᵃwā גַּאֲוָה uproar אֲפִיקֵ֣י ʔᵃfîqˈê אָפִיק stream מָֽגִנִּ֑ים mˈāḡinnˈîm מָגֵן shield סָ֝ג֗וּר ˈsāḡˈûr סגר close חֹותָ֥ם ḥôṯˌām חֹותָם seal צָֽר׃ ṣˈār צַר narrow
41:6. corpus illius quasi scuta fusilia et conpactum squamis se prementibusHis body is like molten shields, shut close up with scales pressing upon one another.
15. His strong scales are pride, shut up together a close seal.
41:6. Will your friends cut him into pieces, will dealers distribute him?
41:6. Shall the companions make a banquet of him? shall they part him among the merchants?
KJV [15] [His] scales [are his] pride, shut up together [as with] a close seal:

41:7 крепкие щиты его великолепие; они скреплены как бы твердою печатью;
41:7
τὰ ο the
ἔγκατα εγκατα he; him
ἀσπίδες ασπις asp
χάλκειαι χαλκειος connection
δὲ δε though; while
αὐτοῦ αυτος he; him
ὥσπερ ωσπερ just as
σμιρίτης σμιριτης stone
41:15
גַּ֭אֲוָה ˈgaʔᵃwā גַּאֲוָה uproar
אֲפִיקֵ֣י ʔᵃfîqˈê אָפִיק stream
מָֽגִנִּ֑ים mˈāḡinnˈîm מָגֵן shield
סָ֝ג֗וּר ˈsāḡˈûr סגר close
חֹותָ֥ם ḥôṯˌām חֹותָם seal
צָֽר׃ ṣˈār צַר narrow
41:6. corpus illius quasi scuta fusilia et conpactum squamis se prementibus
His body is like molten shields, shut close up with scales pressing upon one another.
15. His strong scales are pride, shut up together a close seal.
41:6. Will your friends cut him into pieces, will dealers distribute him?
41:6. Shall the companions make a banquet of him? shall they part him among the merchants?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:15: His scales are his pride - They are impenetrable, as we have already seen.
Albert Barnes: Notes on the Bible - 1834
41:15: His scales are his pride - Margin, "strong pieces of shields." The literal translation of this would be, "Pride, the strong of shields;" that is, the strong shields. There can be no doubt that there is reference to the scales of the animal, as having a resemblance to strong shields laid close to each other. But there is considerable variety of opinion as to its meaning. Umbreit and Prof. Lee take the word here rendered "pride" (גאוה gê'voh) to be the same as (גוה gê vâ h), "back," and then the meaning would be that his back was armed as with a shield - referring, as Prof. Lee supposes, to the dorsal fin of the whale. But there is no necessity for this supposition, and it cannot be denied that it is somewhat forced. The "connection" requires that we should understand it, not of the dorsal fin, but of the scales; for a description immediately follows in continuation of this, which will by no means apply to the fin. The obvious and proper meaning is, that the pride or glory of the animal - that on which his safety depended, and which was the most remarkable thing about him - was his "scales," which were laid together like firm and compact shields, so that nothing could penetrate them. This description accords better with the crocodile than with any other animal. It is covered with scales, "which are so hard as to resist a musket-ball." "Ed. Ency." The description cannot be applied to a whale, which has no scales; and accordingly Prof. Lee supposes that the reference in this verse and the two following is not to the "scales," but to the "teeth," and to "the setting in of the dorsal fin!"
Shut up together - Made close or compact.
As with a close seal - As if they had been sealed with wax, so that no air could come between them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:15: scales: Heb. strong pieces of shields
pride: Jer 9:23
a close: Rev 5:2, Rev 5:3, Rev 5:5
Job 41:18
Carl Friedrich Keil and Franz Delitzsch
41:6
6 Do fishermen trade with him,
Do they divide him among the Canaanites?
7 Canst thou fill his skin with darts,
And his head with fish-spears?
8 Only lay thy hand upon him
Remember the battle, thou wilt not do it again!
9 Behold, every hope becometh disappointment:
Is not one cast down even at the sight of him?
The fishermen form a guild (Arab. ṣunf, sunf), the associated members of which are called חבּרים (distinct from חברים). On כּרה על, vid., on Job 6:27. "When I came to the towns of the coast," says R. Akiba, b. Rosch ha-Schana, 26b, "they called selling, which we call מכירה, כירה, there," according to which, then, Gen 50:5 is understood, as by the Syriac; the word is Sanscrito-Semitic, Sanscr. kri, Persic chirı̂den (Jesurun, p. 178). lxx ἐνσιτούνται, according to 4Kings 6:23, to which, however, עליו is not suitable. כּנענים are Phoenicians; and then, because they were the merchant race of the ancient world, directly traders or merchants. The meaning of the question is, whether one sells the crocodile among them, perhaps halved, or in general divided up. Further, Job 41:7 : whether one can kill it בּשׂכּות, with pointed missiles (Arab. shauke, a thorn, sting, dart), or with fish-spears (צלצל, so called from its whizzing, צלל, ). In Job 41:8 the accentuation is the right indication: only seize upon him - remember the battle, i.e., thou wilt be obliged to remember it, and thou wilt have no wish to repeat it. זכר .ti t is a so-called imperat. consec.: if thou doest it, thou wilt ... , Ges. 130, 2. תּוסף is the pausal form of תּוסף (once ͂, Prov 30:6), of which it is the original form.
The suff. of תּוהלתּו refers to the assailant, not objectively to the beast (the hope which he indulges concerning it). נכזבה, Job 41:9, is 3 praet., like נאלמה, Is 53:7 (where also the participial accenting as Milra, occurs in Codd.); Frst's Concord. treats it as part., but the participial form נקטלה, to be assumed in connection with it, along with נקטלה and נקטלת, does not exist. הגם, Job 41:9, is, according to the sense, equivalent to הלא גם, vid., on Job 20:4. מראיו (according to Ges., Ew., and Olsh., sing., with the plural suff., without a plur. meaning, which is natural in connection with the primary form מראי; or what is more probable, from the plur. מראים with a sing. meaning, as פּנים) refers to the crocodile, and יטּל (according to a more accredited reading, יטּל = יוּטל) to the hunter to whom it is visible.
What is said in Job 41:6 is perfectly true; although the crocodile was held sacred in some parts of Egypt, in Elephantine and Apollonopolis, on the contrary, it was salted and eaten as food. Moreover, that there is a small species of crocodile, with which children can play, does not militate against Job 41:5. Everywhere here it is the creature in its primitive strength and vigour that is spoken of. But if they also knew how to catch it in very early times, by fastening a bait, perhaps a duck, on a barb with a line attached, and drew the animal to land, where they put an end to its life with a lance-thrust in the neck (Uhlemann, Thoth, S. 241): this was angling on the largest scale, as is not meant in Job 41:1. If, on the other hand, in very early times they harpooned the crocodile, this would certainly be more difficult of reconcilement with v. 31, than that mode of catching it by means of a fishing-hook of the greatest calibre with Job 41:1. But harpooning is generally only of use when the animal can be hit between the neck and head, or in the flank; and it is very questionable whether, in the ancient times, when the race was without doubt of an unmanageable size, that has now died out, the crocodile hunt (Job 7:12) was effected with harpoons. On the whole subject we have too little information for distinguishing between the different periods. So far as the questions of Jehovah have reference to man's relation to the two monsters, they concern the men of the present, and are shaped according to the measure of power which they have attained over nature. The strophe which follows shows what Jehovah intends by these questions.
John Gill
41:15 His scales are his pride, shut up together as with a close seal. This is notoriously true of the crocodile, whose back and tail are covered with scales, which are in a measure impenetrable and invincible: which all writers concerning it, and travellers that have seen it, agree in; See Gill on Ezek 29:4; but the skin of the whale is smooth; the outward skin is thin, like parchment, and is easily pulled off with the hand; and its under skin, though an inch thick, is never stiff nor tough, but soft (d): though, if Nearchus (e) is to be credited, he reports, that one was seen fifty cubits long, with a scaly skin all over it a cubit thick; and such, it is said, were by a storm brought into our river Trent some years ago, and cast ashore, which had scales upon their backs very hard, as large and thick as one of our shillings (f). But Aben Ezra interprets this of the teeth of the leviathan, and in which he is followed by Hasaeus; which are strong like a shield, as the words used signify; so Mr. Broughton,
"the strong shields have pride:''
but then this is as applicable, or more so, to the scales of the crocodile; which are so close as if they were sealed together, and are like a shield, its defence, and in which it prides itself.
(d) Voyage to Spitzbergen, p. 146, 147, 152. (e) Apud Arrian. in Indicis. (f) Vid. Wesley's Dissertations on Job, dissert. 38. p. 290.
Robert Jamieson, A. R. Fausset and David Brown
41:15 Rather, his "furrows of shields" (as "tubes," "channels," see on Job 40:18), are, &c., that is, the rows of scales, like shields covering him: he has seventeen such rows.
shut up--firmly closed together. A musket ball cannot penetrate him, save in the eye, throat, and belly.
41:741:7: մի զմիո՛յ կնի կցեալ, եւ օդ ո՛չ անցցէ ընդ նա։ ※ Այր զեղբօր զհետ երթիցէ[9567]. [9567] Ոմանք. Մի զմիոյ կցեալ։
7 նրա միջով օդ չի անցնի:
16 Այնպէս քովէ քով շարուած են, Որ անոնց մէջ քամի չի կրնար մտնել
մի զմիոյ կնի կցեալ, եւ օդ ոչ անցցէ ընդ նա:

41:7: մի զմիո՛յ կնի կցեալ, եւ օդ ո՛չ անցցէ ընդ նա։ ※ Այր զեղբօր զհետ երթիցէ[9567].
[9567] Ոմանք. Մի զմիոյ կցեալ։
7 նրա միջով օդ չի անցնի:
16 Այնպէս քովէ քով շարուած են, Որ անոնց մէջ քամի չի կրնար մտնել
zohrab-1805▾ eastern-1994▾ western am▾
41:741:8 один к другому прикасается близко, так что и воздух не проходит между ними;
41:8 εἷς εις.1 one; unit τοῦ ο the ἑνὸς εις.1 one; unit κολλῶνται κολλαω cling; join πνεῦμα πνευμα spirit; wind δὲ δε though; while οὐ ου not μὴ μη not διέλθῃ διερχομαι pass through; spread αὐτόν αυτος he; him
41:16 אֶחָ֣ד ʔeḥˈāḏ אֶחָד one בְּ bᵊ בְּ in אֶחָ֣ד ʔeḥˈāḏ אֶחָד one יִגַּ֑שׁוּ yiggˈašû נגשׁ approach וְ֝ ˈw וְ and ר֗וּחַ rˈûₐḥ רוּחַ wind לֹא־ lō- לֹא not יָבֹ֥וא yāvˌô בוא come בֵֽינֵיהֶֽם׃ vˈênêhˈem בַּיִן interval
41:7. una uni coniungitur et ne spiraculum quidem incedit per easOne is joined to another, and not so much as any air can come between them:
16. One is so near to another, that no air can come between them.
41:7. Will you fill up bags with his hide, and let his head be used as a home for fishes?
41:7. Canst thou fill his skin with barbed irons? or his head with fish spears?
KJV [16] One is so near to another, that no air can come between them:

41:8 один к другому прикасается близко, так что и воздух не проходит между ними;
41:8
εἷς εις.1 one; unit
τοῦ ο the
ἑνὸς εις.1 one; unit
κολλῶνται κολλαω cling; join
πνεῦμα πνευμα spirit; wind
δὲ δε though; while
οὐ ου not
μὴ μη not
διέλθῃ διερχομαι pass through; spread
αὐτόν αυτος he; him
41:16
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
בְּ bᵊ בְּ in
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
יִגַּ֑שׁוּ yiggˈašû נגשׁ approach
וְ֝ ˈw וְ and
ר֗וּחַ rˈûₐḥ רוּחַ wind
לֹא־ lō- לֹא not
יָבֹ֥וא yāvˌô בוא come
בֵֽינֵיהֶֽם׃ vˈênêhˈem בַּיִן interval
41:7. una uni coniungitur et ne spiraculum quidem incedit per eas
One is joined to another, and not so much as any air can come between them:
16. One is so near to another, that no air can come between them.
41:7. Will you fill up bags with his hide, and let his head be used as a home for fishes?
41:7. Canst thou fill his skin with barbed irons? or his head with fish spears?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9. Расположенные в 17: симметрических рядов чешуи спины крокодила возвышаются, подобно костям или черепицам; каждая из них имеет выпуклость, от чего спина животного и делается сходною со щитом. Твердые сами по себе, они не могут быть раздвинуты, отделены одна от другой, так как необыкновенно плотно прилегают друг к другу.
Adam Clarke: Commentary on the Bible - 1831
41:16: One is so near to another - It has already been stated, that a musket-ball fired at him in any direction cannot make a passage through his scales.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:18: the eyelids: Job 3:9 *marg. Rev 1:14
Job 41:19
John Gill
41:16 One is so near to another, that no air can come between them. This shows that it cannot be understood of the skin of the whale, and the hardness and strength of that, which is alike and of a piece; whereas those scales, or be they what they may, though closely joined, yet are distinct: those who interpret this of whales that have teeth, and these of the teeth, observe, that as they have teeth to the number of forty or fifty in the lower jaw, in the upper one fire holes or sockets into which they go; and they are so very close that no wind or air can come between them (g).
(g) Vid. Scheuchzer. ut supra. (Physic. Sacr. vol. 4. p. 848.)
41:841:8: զմիմեանց կալցին, եւ մի՛ մեկնեսցին։
8 Ասես եղբայրն իր եղբօր հետ գնայ. իրարից կը բռնեն ու չեն բաժանուի:
17 Իրարու կցուած են, Մէկզմէկ կը բռնեն ու բնաւ չեն զատուիր։
[413]Այր զեղբօր զհետ երթիցէ.`` զմիմեանց կալցին, եւ մի՛ մեկնեսցին:

41:8: զմիմեանց կալցին, եւ մի՛ մեկնեսցին։
8 Ասես եղբայրն իր եղբօր հետ գնայ. իրարից կը բռնեն ու չեն բաժանուի:
17 Իրարու կցուած են, Մէկզմէկ կը բռնեն ու բնաւ չեն զատուիր։
zohrab-1805▾ eastern-1994▾ western am▾
41:841:9 один с другим лежат плотно, сцепились и не раздвигаются.
41:9 ἀνὴρ ανηρ man; husband τῷ ο the ἀδελφῷ αδελφος brother αὐτοῦ αυτος he; him προσκολληθήσεται προσκολλαω stick to; bond συνέχονται συνεχω block up / in; confine καὶ και and; even οὐ ου not μὴ μη not ἀποσπασθῶσιν αποσπαω draw out
41:17 אִישׁ־ ʔîš- אִישׁ man בְּ bᵊ בְּ in אָחִ֥יהוּ ʔāḥˌîhû אָח brother יְדֻבָּ֑קוּ yᵊḏubbˈāqû דבק cling, cleave to יִ֝תְלַכְּד֗וּ ˈyiṯlakkᵊḏˈû לכד seize וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִתְפָּרָֽדוּ׃ yiṯpārˈāḏû פרד divide
41:8. una alteri adherebunt et tenentes se nequaquam separabunturThey stick one to another and they hold one another fast, and shall not be separated.
17. They are joined one to another; they stick together, that they cannot be sundered.
41:8. Place your hand upon him; remember the battle and speak no more.
41:8. Lay thine hand upon him, remember the battle, do no more.
KJV [17] They are joined one to another, they stick together, that they cannot be sundered:

41:9 один с другим лежат плотно, сцепились и не раздвигаются.
41:9
ἀνὴρ ανηρ man; husband
τῷ ο the
ἀδελφῷ αδελφος brother
αὐτοῦ αυτος he; him
προσκολληθήσεται προσκολλαω stick to; bond
συνέχονται συνεχω block up / in; confine
καὶ και and; even
οὐ ου not
μὴ μη not
ἀποσπασθῶσιν αποσπαω draw out
41:17
אִישׁ־ ʔîš- אִישׁ man
בְּ bᵊ בְּ in
אָחִ֥יהוּ ʔāḥˌîhû אָח brother
יְדֻבָּ֑קוּ yᵊḏubbˈāqû דבק cling, cleave to
יִ֝תְלַכְּד֗וּ ˈyiṯlakkᵊḏˈû לכד seize
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִתְפָּרָֽדוּ׃ yiṯpārˈāḏû פרד divide
41:8. una alteri adherebunt et tenentes se nequaquam separabuntur
They stick one to another and they hold one another fast, and shall not be separated.
17. They are joined one to another; they stick together, that they cannot be sundered.
41:8. Place your hand upon him; remember the battle and speak no more.
41:8. Lay thine hand upon him, remember the battle, do no more.
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Albert Barnes: Notes on the Bible - 1834
41:17: They are joined one to another - literally, "A man with his brother;" that is, each one is connected with another. There is no natural fastening of one scale with another, but they lie so close and compact that they seem thus to be fastened down on one another; see Bochart on this verse. It is this which makes the crocodile so difficult to be killed. A musket-ball will penetrate the skin under the belly, which is there less firmly protected; and accordingly the efforts of those who attempt to secure them are directed to that part of the body. A ball in the eye or throat will also destroy it, but the body is impervious to a spear or a bullet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:19: Psa 18:8
Job 41:20
John Gill
41:17 They are joined one to another,.... One scale to another, or "a man in his brother" (h): which may seem to favour the notion of the whale's teeth in the sockets, which exactly answer to one another; but the next clause will by no means agree with them;
they stick together, that they cannot be sundered: whereas they easily be, at least by the creature itself; but the scales of a crocodile are so closely joined and sealed together, that there is no parting them.
(h) "vir in fratre suo"; Montanus.
41:941:9: ՚Ի փռնչելոյ նորա փայլատակունք հատանին. աչք նորա իբրեւ զտեսիլ արուսեկի։
9 Նրա փռնչոցից փայլակներ են դուրս թռչում. նրա աչքերը փայլածուի տեսք ունեն:
18 Անոր փռնգտալէն լոյս կը փայլի Ու աչքերը արշալոյսին արտեւանունքներուն կը նմանին։
Ի փռնչելոյ նորա փայլատակունք հատանին, աչք նորա իբրեւ զտեսիլ արուսեկի:

41:9: ՚Ի փռնչելոյ նորա փայլատակունք հատանին. աչք նորա իբրեւ զտեսիլ արուսեկի։
9 Նրա փռնչոցից փայլակներ են դուրս թռչում. նրա աչքերը փայլածուի տեսք ունեն:
18 Անոր փռնգտալէն լոյս կը փայլի Ու աչքերը արշալոյսին արտեւանունքներուն կը նմանին։
zohrab-1805▾ eastern-1994▾ western am▾
41:941:10 От его чихания показывается свет; глаза у него как ресницы зари;
41:10 ἐν εν in πταρμῷ πταρμος he; him ἐπιφαύσκεται επιφαυσκω shine on φέγγος φεγγος brilliance οἱ ο the δὲ δε though; while ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him εἶδος ειδος aspect; shape ἑωσφόρου εωσφορος morning star; morning
41:18 עֲֽ֭טִישֹׁתָיו ˈʕˈᵃṭîšōṯāʸw עֲטִישָׁה sneezing תָּ֣הֶל tˈāhel הלל light אֹ֑ור ʔˈôr אֹור light וְ֝ ˈw וְ and עֵינָ֗יו ʕênˈāʸw עַיִן eye כְּ kᵊ כְּ as עַפְעַפֵּי־ ʕafʕappê- עַפְעַפִּים beaming eyes שָֽׁחַר׃ šˈāḥar שַׁחַר dawn
41:9. sternutatio eius splendor ignis et oculi eius ut palpebrae diluculiHis sneezing is like the shining of fire, and his eyes like the eyelids of the morning.
18. His neesings flash forth light, and his eyes are like the eyelids of the morning.
41:9. Behold, his hope will fail him, and in the sight of all, he will be thrown down.
41:9. Behold, the hope of him is in vain: shall not [one] be cast down even at the sight of him?
KJV [18] By his neesings a light doth shine, and his eyes [are] like the eyelids of the morning:

41:10 От его чихания показывается свет; глаза у него как ресницы зари;
41:10
ἐν εν in
πταρμῷ πταρμος he; him
ἐπιφαύσκεται επιφαυσκω shine on
φέγγος φεγγος brilliance
οἱ ο the
δὲ δε though; while
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτοῦ αυτος he; him
εἶδος ειδος aspect; shape
ἑωσφόρου εωσφορος morning star; morning
41:18
עֲֽ֭טִישֹׁתָיו ˈʕˈᵃṭîšōṯāʸw עֲטִישָׁה sneezing
תָּ֣הֶל tˈāhel הלל light
אֹ֑ור ʔˈôr אֹור light
וְ֝ ˈw וְ and
עֵינָ֗יו ʕênˈāʸw עַיִן eye
כְּ kᵊ כְּ as
עַפְעַפֵּי־ ʕafʕappê- עַפְעַפִּים beaming eyes
שָֽׁחַר׃ šˈāḥar שַׁחַר dawn
41:9. sternutatio eius splendor ignis et oculi eius ut palpebrae diluculi
His sneezing is like the shining of fire, and his eyes like the eyelids of the morning.
18. His neesings flash forth light, and his eyes are like the eyelids of the morning.
41:9. Behold, his hope will fail him, and in the sight of all, he will be thrown down.
41:9. Behold, the hope of him is in vain: shall not [one] be cast down even at the sight of him?
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Adam Clarke: Commentary on the Bible - 1831
41:18: By his neesings a light doth shine - It is very likely that this may be taken literally. When he spurts up the water out of his nostrils, the drops form a sort of iris or rainbow. We have seen this effect produced when, in certain situations and state of the atmosphere, water was thrown up forcibly, so as to be broken into small drops, which has occasioned an appearance like the rainbow.
The eyelids of the morning - It is said that, under the water, the eyes of the crocodile are exceedingly dull; but when he lifts his head above water they sparkle with the greatest vivacity. Hence the Egyptians, in their hieroglyphics, made the eyes of the crocodile the emblem of the morning. Ανατολην λεγοντες δυο οφθαλμους κροκοδειλου ζωογραφουσι. - Horapp. Egypt. Ieroglyph., lib. i., c. 65. This is a most remarkable circumstance, casts light on ancient history, and shows the rigid correctness of the picture drawn above. The same figure is employed by the Greek poets.
Χρυσεας ἡμερας βλεφαρον.
"The eyelid of the golden day."
Soph. Antig. ver. 103.
Νυκτος αφεγγες βλεφαρον.
"The darksome eyelid of the night."
Eurip. Phaeniss. ver. 553.
Albert Barnes: Notes on the Bible - 1834
41:18: By his neesings a light doth shine - The word rendered "neesings" means properly sneezing, and the literal sense here would be, "His sneezings, light shines." Coverdale renders it, "His nesinge is like a glisteringe fyre." Bochart says that the meaning is, "that when the crocodile sneezes, the breath is driven through the nostrils with such force that it seems to scintillate, or emit fire." Probably the meaning is, that when the animal emits a sudden sound, like sneezing, the fire seems to flash from the eye. There is some quick and rapid motion of the eyes, which in the rays of the sun seem to flash fire. The sneezing of the crocodile is mentioned by Aristotle. Prof. Lee. Amphibious animals, the longer they hold their breath under water, respire so much the more violently when they emerge, and the breath is expelled suddenly and with violence. Schultens. This is the action here referred to - the strong effort of the animal to recover breath when he rises to the surface, and when in the effort the eyes seem to scintillate, or emit light.
And his eyes are like the eyelids of the morning - The "eyelids of the morning" is a beautiful poetic phrase quite common in Hebrew poetry. The eyes of the crocodile are small, but they are remarkable. When he lifts his head above water, his staring eyes are the first things that strike the beholder, and may then with great beauty be compared with the morning light. There is a remarkable coincidence here, in the fact that when the Egyptians would represent the morning by a hieroglyphic, they painted a crocodile's eye. The reason assigned for this was, that before the whole body of the animal appeared, the eyes seemed to rise from the deep; see Bochart on the passage, "Hierez.," and also Herapollo, "Hieroglyph." i. c. 65.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:20: Jer 1:13, Jer 1:14
Job 41:21
Geneva 1599
41:18 By his neesings (g) a light doth shine, and his eyes [are] like the eyelids of the morning.
(g) That is, casts out flames of fire.
John Gill
41:18 By his neesings a light doth shine,.... The philosopher (i) observes, that those who look to the sun are more apt to sneeze: and it is taken notice of by various writers (k), that the crocodile delights to be sunning itself, and lying yawning in the sun and looking at it, as quoted by Bochart; and so frequently sneeze: which sneezings, through the rays of the sun, may seem to shine and give light. Though as, in sneezing, water is thrown out through the nostrils, it may be observed of the whale, that it has mouths or holes in its front, through which, as through pipes, it throws out showers and floods of water, as Pliny (l) relates; which, by means of the rays of the sun, as in a rainbow, appear bright and glittering;
and his eyes are like the eyelids of the morning: the break and dawn of day; a very beautiful expression, the same we call "peep of day": Pindar (m) has "the eye of the evening"; break of day, as Ben Gersom says, is about an hour and the fifth part of an hour before the sunrising. The eyes of the crocodile were, with the Egyptians, an hieroglyphic of the morning (n): wherefore this seems better to agree with the crocodile than the whale, whose eyes are not much bigger than those of a bullock; and has eyelids and hair like men's eyes; the crystal of the eye is not much bigger than a pea (o); its eyes are placed very low, almost at the end of the upper lip, and when without its guide, dashes itself against rocks and shoals (p). Though that sort of whales called "orcae" are said to have eyes a foot long, and of a red rosy colour, such as the morning is described by (q); and a northern writer (r) tells us that some whales have eyes, whose circumference will admit fifteen or twenty men to sit therein; and in others it exceeds eight or ten cubits; and that the pupil is a cubit, and of a red and flaming colour; which, at a distance, in dark seasons, among the waves, appears to fishermen as fire kindled. And Thevenot (s) says of crocodiles, that their eyes are indifferently big, and very darkish.
(i) Problem. s. 33. qu. 4. (k) Aelian. l. 3. c. 11. Leo African. Descriptio African, l. 9. p. 761. Pet. Martyr. Decad. 3. c. 4. (l) Nat. Hist. l. 9. c. 4, 6. (m) Olymp. Ode 3. v. 36. (n) Hor. Hiereglyph. apud Scheuchzer. vol. 4. p. 849. (o) Voyage to Spitzbergen, p. 145. (p) Aelian. l. 2. c. 13. Plin. l. 9. c. 62. (q) Hasacus apud Schultens in loc. (r) Olaus Magnus de Ritu Gent. Septent. l. 21. c. 5, 8. so Albertus Magnus de Animal. l. 24. c. 1. (s) Travels, ut supra, (part. 1.) p. 245.
John Wesley
41:18 Sneesings - This the crocodile is said frequently to do. Eyes - To which they seem very fitly compared, because the eyes of the crocodile are dull and dark under the water, but as soon as they appear above water, cast a bright and clear light; like the morning light, suddenly breaking forth after the dark night.
Robert Jamieson, A. R. Fausset and David Brown
41:18 Translate: "his sneezing, causeth a light to shine." Amphibious animals, emerging after having long held their breath under water, respire by violently expelling the breath like one sneezing: in the effort the eyes which are usually directed towards the sun, seem to flash fire; or it is the expelled breath that, in the sun, seems to emit light.
eyelids of morning--The Egyptian hieroglyphics paint the eyes of the crocodile as the symbol for morning, because the eyes appear the first thing, before the whole body emerges from the deep [HorÃ&brvbr; HierogliphicÃ&brvbr; 1.65. BOCHART].
41:1041:10: ՚Ի բերանոյ նորա լամպա՛րք բորբոքեալք, եւ հատանին անկանին շանթք հրոյ[9568]։ [9568] Ոմանք. Ղամբարք բորբո՛՛։
10 Նրա բերանից վառուած լապտերներ են դուրս ժայթքում, եւ հրեղէն շանթեր են արձակւում:
19 Անոր բերնէն վառած ջահեր կ’ելլեն Ու կրակի կայծեր կը ցայտեն։
Ի բերանոյ նորա ղամբարք բորբոքեալք, եւ հատանին անկանին շանթք հրոյ:

41:10: ՚Ի բերանոյ նորա լամպա՛րք բորբոքեալք, եւ հատանին անկանին շանթք հրոյ[9568]։
[9568] Ոմանք. Ղամբարք բորբո՛՛։
10 Նրա բերանից վառուած լապտերներ են դուրս ժայթքում, եւ հրեղէն շանթեր են արձակւում:
19 Անոր բերնէն վառած ջահեր կ’ելլեն Ու կրակի կայծեր կը ցայտեն։
zohrab-1805▾ eastern-1994▾ western am▾
41:1041:11 из пасти его выходят пламенники, выскакивают огненные искры;
41:11 ἐκ εκ from; out of στόματος στομα mouth; edge αὐτοῦ αυτος he; him ἐκπορεύονται εκπορευομαι emerge; travel out λαμπάδες λαμπας lantern καιόμεναι καιω burn καὶ και and; even διαρριπτοῦνται διαρριπτω fire
41:19 מִ֭ ˈmi מִן from פִּיו ppiʸw פֶּה mouth לַפִּידִ֣ים lappîḏˈîm לַפִּיד torch יַהֲלֹ֑כוּ yahᵃlˈōḵû הלך walk כִּידֹ֥ודֵי kîḏˌôḏê כִּידֹוד spark אֵ֝֗שׁ ˈʔˈēš אֵשׁ fire יִתְמַלָּֽטוּ׃ yiṯmallˈāṭû מלט escape
41:10. de ore eius lampades procedunt sicut taedae ignis accensaeOut of his mouth go forth lamps, like torches of lighted fire.
19. Out of his mouth go burning torches, and sparks of fire leap forth.
41:10. I will not rouse him, as the cruel would do, for who is able to withstand my countenance?
41:10. None [is so] fierce that dare stir him up: who then is able to stand before me?
KJV [19] Out of his mouth go burning lamps, [and] sparks of fire leap out:

41:11 из пасти его выходят пламенники, выскакивают огненные искры;
41:11
ἐκ εκ from; out of
στόματος στομα mouth; edge
αὐτοῦ αυτος he; him
ἐκπορεύονται εκπορευομαι emerge; travel out
λαμπάδες λαμπας lantern
καιόμεναι καιω burn
καὶ και and; even
διαρριπτοῦνται διαρριπτω fire
41:19
מִ֭ ˈmi מִן from
פִּיו ppiʸw פֶּה mouth
לַפִּידִ֣ים lappîḏˈîm לַפִּיד torch
יַהֲלֹ֑כוּ yahᵃlˈōḵû הלך walk
כִּידֹ֥ודֵי kîḏˌôḏê כִּידֹוד spark
אֵ֝֗שׁ ˈʔˈēš אֵשׁ fire
יִתְמַלָּֽטוּ׃ yiṯmallˈāṭû מלט escape
41:10. de ore eius lampades procedunt sicut taedae ignis accensae
Out of his mouth go forth lamps, like torches of lighted fire.
19. Out of his mouth go burning torches, and sparks of fire leap forth.
41:10. I will not rouse him, as the cruel would do, for who is able to withstand my countenance?
41:10. None [is so] fierce that dare stir him up: who then is able to stand before me?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Когда крокодил с обращенною к солнцу пастью чихает, то выделяющаяся из его рта и ноздрей вода и влажность отливает светом. Издающие сильный красноватый блеск, видный даже в то время, когда голова животного находится под водою, глаза крокодила напоминают блистающую зарю. И действительно, у египтян они были иероглифическим знаком этой последней.
Adam Clarke: Commentary on the Bible - 1831
41:19: Out of his mouth go burning lamps - Dr. Young, in his paraphrase, has a sensible note on this passage: - "This is nearer the truth than at first view may be imagined. The crocodile, according to naturalists, lying long under water, and being there forced to hold its breath, when it emerges, the breath long repressed is hot, and bursts out so violently, that it resembles fire and smoke. The horse does not repress his breath by any means so long, neither is he so fierce and animated; yet the most correct of poets ventures to use the same metaphor concerning him, volvit sub naribus ignem. By this I would caution against a false opinion of the boldness of Eastern metaphors, from passages ill understood."
Albert Barnes: Notes on the Bible - 1834
41:19: Out of his mouth go burning lamps - The word "lamps" here is probably used to denote torches, or fire-brands. The animal is here described as in pursuit of his prey on land; and the description is exceedingly graphic and powerful. His mouth is then open; his jaws are distended; his breath is thrown out with great violence; his blood is inflamed, and the animal seems to vomit forth flames. The description is of course to be regarded as figurative. It is such as one would be likely to give who should see a fierce animal pressing on in pursuit of its prey.
And sparks of fire leap out - There is an appearance like sparks of fire. The animal, with an open throat highly inflamed, seems to breathe forth flames. The figure is a common one applied to a war-horse. Thus, Ovid:
"From their full racks the generous steeds retire,
Dropping ambrosial foam and snorting fire."
Dr. Good
The same thing is remarked by Achilles Tatius, of the hippopotamus, "With open nostrils, and breathing smoke like fire (πυρώδη καπνόν purō dē kapnon) as from a fountain of fire." And in Eustathius it is said, "They have an open nostril, breathing forth smoke like fire from a furnace " - πυρώδη καπνόν, ὠς ἐκ καμίνου πνέοντα purō dē kapnon, hō s ek kaminou pneonta. See Bochart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:21: Psa 18:8, Psa 18:12; Isa 30:33; Hab 3:5
Job 41:22
Carl Friedrich Keil and Franz Delitzsch
41:10
10 None is so foolhardy that he dare excite him!
And who is it who could stand before Me?
11 Who hath given Me anything first of all, that I must requite it?
Whatsoever is under the whole heaven is Mine.
One sees from these concluding inferences, thus applied, what is the design, in the connection of this second speech of Jehovah, of the reference to behmoth and leviathan, which somewhat abruptly began in Job 40:15. If even the strength of one of God's creatures admits no thought of being able to attack it, how much more should the greatness of the Creator deter man from all resistance! For no one has any claim on God, so that he should have the right of appearing before Him with a rude challenge. Every creature under heaven is God's; man, therefore, possesses nothing that was not God's property and gift, and he must humbly yield, whether God gives or takes away. לא, Job 41:10, is not directly equivalent to אין, but the clause is exclamatory. יעורנו Chethb, יעירנו Ker, is the Palestine reading, the reverse the Babylonian; the authorized text (chiefly without a Ker) is יעוּרנּוּ from עוּר in a transitive signification (ἐγείρειν), as שׁוּב, Job 39:12, comp. Job 42:10. The meaning of הקדּימני is determined according to ואשׁלּם: to anticipate, viz., by gifts presented as a person is approaching the giver (Arab. aqdama). הוּא, Job 41:11, is neutral, as Job 13:16; Job 15:9; Job 31:11, Job 31:28. תּחת is virtually a subj.: that which is under ... . After these apparently epiphonematic verses (2 and 3), one might now look for Job's answer. But the description of the leviathan is again taken up, and in fact hitherto it was only the invincibility of the animal that was spoken of; and yet it is not so described that this picture might form the exact pendent of the preceding.
John Gill
41:19 Out of his mouth go burning lamps, and sparks of fire leap out. Which, though hyperbolical expressions, have some foundation for them in the latter; in the vast quantities of water thrown out by the whale, through its mouth or hole in its frontispiece, which in the sun may look like lamps and sparks of fire, as before observed; and especially in the "orcae", or whales with teeth, which eject in the same way an oily mucus, or the fat liquor of the brain, commonly called spermaceti, which may appear more bright and glittering. Ovid (t) says much the same of the boar as is here said of the leviathan.
(t) "Fulmen ab ore venit; frondesque adflatibus ardent". Metamorph. c. 8. Fab. 4.
John Wesley
41:19 Lamps - This also better agrees with the crocodile, which breathes like the river - horse, of which ancient authors affirm, that his nostrils are very large, and he breathes forth a fiery smoke like that of a furnace.
Robert Jamieson, A. R. Fausset and David Brown
41:19 burning lamps--"torches"; namely, in respiring (Job 41:18), seem to go out.
41:1141:11: Ընդ ռընգունս նորա ծուխ ելանէ հնոցի հրոյ կայծականց։
11 Նրա ռունգերից, ինչպէս հնոցի կրակից, ծուխ է ելնում:
20 Քթին ծակերէն շոգի կ’ելլէ Եռացող սանի կամ կաթսայի պէս։
Ընդ ռնգունս նորա ծուխ ելանէ հնոցի հրոյ կայծականց:

41:11: Ընդ ռընգունս նորա ծուխ ելանէ հնոցի հրոյ կայծականց։
11 Նրա ռունգերից, ինչպէս հնոցի կրակից, ծուխ է ելնում:
20 Քթին ծակերէն շոգի կ’ելլէ Եռացող սանի կամ կաթսայի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
41:1141:12 из ноздрей его выходит дым, как из кипящего горшка или котла.
41:12 ἐκ εκ from; out of μυκτήρων μυκτηρ he; him ἐκπορεύεται εκπορευομαι emerge; travel out καπνὸς καπνος smoke καμίνου καμινος furnace καιομένης καιω burn πυρὶ πυρ fire ἀνθράκων ανθραξ live coal
41:20 מִ֭ ˈmi מִן from נְּחִירָיו nnᵊḥîrāʸw נְחִירַיִם nostrils יֵצֵ֣א yēṣˈē יצא go out עָשָׁ֑ן ʕāšˈān עָשָׁן smoke כְּ kᵊ כְּ as ד֖וּד ḏˌûḏ דּוּד cooking pot נָפ֣וּחַ nāfˈûₐḥ נפח blow וְ wᵊ וְ and אַגְמֹֽן׃ ʔaḡmˈōn אַגְמֹון rush
41:11. de naribus eius procedit fumus sicut ollae succensae atque ferventisOut of his nostrils goeth smoke, like that of a pot heated and boiling.
20. Out of his nostrils a smoke goeth, as of a seething pot and rushes.
41:11. Who has given to me beforehand, so that I should repay him? All things that are under heaven are mine.
41:11. Who hath prevented me, that I should repay [him? whatsoever is] under the whole heaven is mine.
KJV [20] Out of his nostrils goeth smoke, as [out] of a seething pot or caldron:

41:12 из ноздрей его выходит дым, как из кипящего горшка или котла.
41:12
ἐκ εκ from; out of
μυκτήρων μυκτηρ he; him
ἐκπορεύεται εκπορευομαι emerge; travel out
καπνὸς καπνος smoke
καμίνου καμινος furnace
καιομένης καιω burn
πυρὶ πυρ fire
ἀνθράκων ανθραξ live coal
41:20
מִ֭ ˈmi מִן from
נְּחִירָיו nnᵊḥîrāʸw נְחִירַיִם nostrils
יֵצֵ֣א yēṣˈē יצא go out
עָשָׁ֑ן ʕāšˈān עָשָׁן smoke
כְּ kᵊ כְּ as
ד֖וּד ḏˌûḏ דּוּד cooking pot
נָפ֣וּחַ nāfˈûₐḥ נפח blow
וְ wᵊ וְ and
אַגְמֹֽן׃ ʔaḡmˈōn אַגְמֹון rush
41:11. de naribus eius procedit fumus sicut ollae succensae atque ferventis
Out of his nostrils goeth smoke, like that of a pot heated and boiling.
20. Out of his nostrils a smoke goeth, as of a seething pot and rushes.
41:11. Who has given to me beforehand, so that I should repay him? All things that are under heaven are mine.
41:11. Who hath prevented me, that I should repay [him? whatsoever is] under the whole heaven is mine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13. Появляясь на поверхности воды после долгого пребывания в ней, крокодил кажется выбрасывающим дым и огонь. "Он, - описывает английский путешественник бросающегося в озеро крокодила, - раздувал свое чудовищное тело и двигал своим хвостом в воздухе. Густой дым исходил из его широко раскрытых ноздрей с шумом, который колебал землю". "Первоначально, - говорит тот же путешественник, - крокодил плавает с быстротою молнии, а потом мало-помалу замедляет свой ход, пока не достигает средины реки. Здесь он останавливается, вдыхает в себя воздух и воду, его тело становится огромным, и в известное время слышится большой шум из его пасти. Затем он с треском выпускает из своего рта пар, который представляет как бы облако дыма".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine. 12 I will not conceal his parts, nor his power, nor his comely proportion. 13 Who can discover the face of his garment? or who can come to him with his double bridle? 14 Who can open the doors of his face? his teeth are terrible round about. 15 His scales are his pride, shut up together as with a close seal. 16 One is so near to another, that no air can come between them. 17 They are joined one to another, they stick together, that they cannot be sundered. 18 By his neesings a light doth shine, and his eyes are like the eyelids of the morning. 19 Out of his mouth go burning lamps, and sparks of fire leap out. 20 Out of his nostrils goeth smoke, as out of a seething pot or caldron. 21 His breath kindleth coals, and a flame goeth out of his mouth. 22 In his neck remaineth strength, and sorrow is turned into joy before him. 23 The flakes of his flesh are joined together: they are firm in themselves; they cannot be moved. 24 His heart is as firm as a stone; yea, as hard as a piece of the nether millstone. 25 When he raiseth up himself, the mighty are afraid: by reason of breakings they purify themselves. 26 The sword of him that layeth at him cannot hold: the spear, the dart, nor the habergeon. 27 He esteemeth iron as straw, and brass as rotten wood. 28 The arrow cannot make him flee: slingstones are turned with him into stubble. 29 Darts are counted as stubble: he laugheth at the shaking of a spear. 30 Sharp stones are under him: he spreadeth sharp pointed things upon the mire. 31 He maketh the deep to boil like a pot: he maketh the sea like a pot of ointment. 32 He maketh a path to shine after him; one would think the deep to be hoary. 33 Upon earth there is not his like, who is made without fear. 34 He beholdeth all high things: he is a king over all the children of pride.
God, having in the foregoing verses shown Job how unable he was to deal with the leviathan, here sets forth his own power in that massy mighty creature. Here is,
I. God's sovereign dominion and independency laid down, v. 11. 1. That he is indebted to none of his creatures. If any pretend he is indebted to them, let them make their demand and prove their debt, and they shall receive it in full and not by composition: "Who has prevented me?" that is, "who has laid any obligations upon me by any services he has done me? Who can pretend to be before-hand with me? If any were, I would not long be behind-hand with them; I would soon repay them." The apostle quotes this for the silencing of all flesh in God's presence, Rom. xi. 35. Who hath first given to him, and it shall be recompensed to him again? As God does not inflict upon us the evils we have deserved, so he does bestow upon us the favours we have not deserved. 2. That he is the rightful Lord and owner of all the creatures: "Whatsoever is under the whole heaven, animate or inanimate, is mine (and particularly this leviathan), at my command and disposal, what I have an incontestable property in and dominion over." All is his; we are his, all we have and do; and therefore we cannot make God our debtor; but of thy own, Lord, have we given thee. All is his, and therefore, if he were indebted to any, he has wherewithal to repay them; the debt is in good hands. All is his, and therefore he needs not our services, nor can he be benefited by them. If I were hungry I would not tell thee, for the world is mind and the fulness thereof, Ps. l. 12.
II. The proof and illustration of it, from the wonderful structure of the leviathan, v. 12.
1. The parts of his body, the power he exerts, especially when he is set upon, and the comely proportion of the whole of him, are what God will not conceal, and therefore what we must observe and acknowledge the power of God in. Though he is a creature of monstrous bulk, yet there is in him a comely proportion. In our eye beauty lies in that which is small (inest sua gratia parvis--little things have a gracefulness all their own) because we ourselves are so; but in God's eye even the leviathan is comely; and, if he pronounce even the whale, event he crocodile, so, it is not for us to say of any of the works of his hands that they are ugly of ill-favoured; it is enough to say so, as we have cause, of our own works. God here goes about to give us an anatomical view (as it were) of the leviathan; for his works appear most beautiful and excellent, and his wisdom and power appear most in them, when they are taken in pieces and viewed in their several parts and proportions. (1.) The leviathan, even prima facie--at first sight, appears formidable and inaccessible, v. 13, 14. Who dares come so near him while he is alive as to discover or take a distinct view of the face of the garment, the skin with which he is clothed as with a garment, so near him as to bridle him like a horse and so lead him away, so near him as to be within reach of his jaws, which are like a double bridle? Who will venture to look into his mouth, as we do into a horse's mouth? He that opens the doors of his face will see his teeth terrible round about, strong and sharp, and fitted to devour; it would make a man tremble to think of having a leg or an arm between them. (2.) His scales are his beauty and strength, and therefore his pride, v. 15-17. The crocodile is indeed remarkable for his scales; if we understand it of the whale, we must understand by these shields (for so the word is) the several coats of his skin; or there might be whales in that country with scales. That which is remarkable concerning the scales is that they stick so close together, by which he is not only kept warm, for no air can pierce him, but kept safe, for no sword can pierce him through those scales. Fishes, that live in the water, are fortified accordingly by the wisdom of Providence, which gives clothes as it gives cold. (3.) He scatters terror with his very breath and looks; if he sneeze or spout up water, it is like a light shining, either with the froth or the light of the sun shining through it, v. 18. The eyes of the whale are reported to shine in the night-time like a flame, or, as here, like the eye-lids of the morning; the same they say of the crocodile. The breath of this creature is so hot and fiery, from the great natural heat within, that burning lamps and sparks of fire, smoke and a flame, are said to go out of his mouth, even such as one would think sufficient to set coals on fire, v. 19-21. Probably these hyperbolical expressions are used concerning the leviathan to intimate the terror of the wrath of God, for that is it which all this is designed to convince us of. Fire out of his mouth devours, Ps. xviii. 7, 8. The breath of the Almighty, like a stream of brimstone, kindles Tophet, and will for ever keep it burning, Isa. xxx. 33. The wicked one shall be consumed with the breath of his mouth, 2 Thess. ii. 8. (4.) He is of invincible strength and most terrible fierceness, so that he frightens all that come in his way, but is not himself frightened by any. Take a view of his neck, and there remains strength, v. 22. His head and his body are well set together. Sorrow rejoices (or rides in triumph) before him, for he makes terrible work wherever he comes. Or, Those storms which are the sorrow of others are his joys; what is tossing to others is dancing to him. His flesh is well knit, v. 23. The flakes of it are joined so closely together, and are so firm, that it is hard to pierce it; he is as if he were all bone. His flesh is of brass, which Job had complained his was not, ch. vi. 12. His heart is as firm as a stone, v. 24. He has spirit equal to his bodily strength, and, though he is bulky, he is sprightly, and not unwieldy. As his flesh and skin cannot be pierced, so his courage cannot be daunted; but, on the contrary, he daunts all he meets and puts them into a consternation (v. 25): When he raises up himself like a moving mountain in the great waters even the mighty are afraid lest he should overturn their ships or do them some other mischief. By reason of the breakings he makes in the water, which threaten death, they purify themselves, confess their sins, betake themselves to their prayers, and get ready for death. We read (ch. iii. 8) of those who, when they raise up a leviathan, are in such a fright that they curse the day. It was a fear which, it seems, used to drive some to their curses and others to their prayers; for, as now, so then there were seafaring men of different characters and on whom the terrors of the sea have contrary effects; but all agree there is a great fright among them when the leviathan raises up himself. (5.) All the instruments of slaughter that are used against him do him no hurt and therefore are not error to him, v. 26-29. The sword and the spear, which wound nigh at hand, are nothing to him; the darts, arrows, and sling-stones, which wound at a distance, do him no damage; nature has so well armed him cap-a-pie--at all points, against them all. The defensive weapons which men use when they engage with the leviathan, as the habergeon, or breast-plate, often serve men no more than their offensive weapons; iron and brass are to him as straw and rotten wood, and he laughs at them. It is the picture of a hard-hearted sinner, that despises the terrors of the Almighty and laughs at all the threatenings of his word. The leviathan so little dreads the weapons that are used against him that, to show how hardy he is, he chooses to lie on the sharp stones, the sharp-pointed things (v. 30), and lies as easy there as if he lay on the soft mire. Those that would endure hardness must inure themselves to it. (6.) His very motion in the water troubles it and puts it into a ferment, v. 31, 32. When he rolls, and tosses, and makes a stir in the water, or is in pursuit of his prey, he makes the deep to boil like a pot, he raises a great froth and foam upon the water, such as is upon a boiling pot, especially a pot of boiling ointment; and he makes a path to shine after him, which even a ship in the midst of the sea does not, Prov. xxx. 19. One may trace the leviathan under water by the bubbles on the surface; and yet who can take that advantage against him in pursuing him? Men track hares in the snow and kill them, but he that tracks the leviathan dares not come near him.
2. Having given this particular account of his parts, and his power, and his comely proportion, he concludes with four things in general concerning this animal:-- (1.) That he is a non-such among the inferior creatures: Upon earth there is not his like, v. 33. No creature in this world is comparable to him for strength and terror. Or the earth is here distinguished from the sea: His dominion is not upon the earth (so some), but in the waters. None of all the savage creatures upon earth come near him for bulk and strength, and it is well for man that he is confined to the waters and there has a watch set upon him (ch. vii. 12) by the divine Providence, for, if such a terrible creature were allowed to roam and ravage upon this earth, it would be an unsafe and uncomfortable habitation for the children of men, for whom it is intended. (2.) That he is more bold and daring than any other creature whatsoever: He is made without fear. The creatures are as they are made; the leviathan has courage in his constitution, nothing can frighten him; other creatures, quite contrary, seem as much designed for flying as this for fighting. So, among men, some are in their natural temper bold, others are timorous. (3.) That he is himself very proud; though lodged in the deep, yet he beholds all high things, v. 34. The rolling waves, the impending rocks, the hovering clouds, and the ships under sail with top and top-gallant, this mighty animal beholds with contempt, for he does not think they either lessen him or threaten him. Those that are great are apt to be scornful. (4.) That he is a king over all the children of pride, that is, he is the proudest of all proud ones. He has more to be proud of (so Mr. Caryl expounds it) than the proudest people in the world have; and so it is a mortification to the haughtiness and lofty looks of men. Whatever bodily accomplishments men are proud of, and puffed up with, the leviathan excels them and is a king over them. Some read it so as to understand it of God: He that beholds all high things, even he, is King over all the children of pride; he can tame the behemoth (ch. xl. 19) and the leviathan, big as they are, and stout-hearted as they are. This discourse concerning those two animals was brought in to prove that it is God only who can look upon proud men and abase them, bring them low and tread them down, and hide them in the dust (ch. xl. 11-13), and so it concludes with a quod erat demonstrandum--which was to be demonstrated; there is one that beholds all high things, and, wherein men deal proudly, is above them; he is King over all the children of pride, whether brutal or rational, and can make them all either bend or break before him, Isa. ii. 11. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and thus the Lord alone shall be exalted.
Albert Barnes: Notes on the Bible - 1834
41:20: Out of his nostrils goeth smoke - See the quotations on . This appearance of the crocodile, or alligator, has been often noticed. Bertram, in his "Travels in North and South Carolina," p. 116, says, "While I was seeking a place of rest, I encountered an alligator that in the neighboring lake rushed through the canes that grew on its banks. He inflated his enormous body, and swung his tail high in the air. A thick smoke streamed from his wide-open nostrils, with a sound that made the earth tremble." Rosenmuller, "Alte u. neue Morgenland," No. 778.
As out of a seething-pot - A pot that is boiling. Literally, "a blown pot;" that is, a pot under which the fire is blown, or kindled.
Or caldron - Any kettle. The same word is used to denote a reed or bulrush, or a rope made of reeds, Isa 9:14; .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:22: Job 39:19, Job 40:16
is turned into joy: Heb. rejoiceth, Hos 13:14; Co1 15:55-57
Job 41:23
John Gill
41:20 Out of his nostrils goeth forth smoke, as out of a seething pot or caldron. In which flesh or anything else is boiling. It is observed that there is a likeness between the crocodile and the river horse, and particularly in their breathing (u): and of the former it is remarked (w), that its nostrils are very large and open, and that they breathe out a fiery smoke, as out of a furnace.
(u) Plin. l. 48. c. 8. Aristot. Hist. Animal. l. 8. c. 2. (w) Achilles Statius & Eustathius, apud Scheuchzer: ut supra. (vol. 4. p. 849.)
Robert Jamieson, A. R. Fausset and David Brown
41:20 seething--boiling: literally, "blown under," under which a fire is blown.
41:1241:12: Անձն նորա կայծակունք, եւ բոց ՚ի բերանոյ նորա ելանէ[9569]։ [9569] Ոմանք. Եւ անձն նորա կայծա՛՛։
12 Նրա շնչից կայծեր են դուրս թռչում, եւ բերանից բոց է դուրս գալիս:
21 Անոր շունչէն կրակի կայծեր կը բորբոքին Ու բերնէն բոց կ’ելլէ։
Անձն նորա կայծակունք, եւ բոց ի բերանոյ նորա ելանէ:

41:12: Անձն նորա կայծակունք, եւ բոց ՚ի բերանոյ նորա ելանէ[9569]։
[9569] Ոմանք. Եւ անձն նորա կայծա՛՛։
12 Նրա շնչից կայծեր են դուրս թռչում, եւ բերանից բոց է դուրս գալիս:
21 Անոր շունչէն կրակի կայծեր կը բորբոքին Ու բերնէն բոց կ’ելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
41:1241:13 Дыхание его раскаляет угли, и из пасти его выходит пламя.
41:13 ἡ ο the ψυχὴ ψυχη soul αὐτοῦ αυτος he; him ἄνθρακες ανθραξ live coal φλὸξ φλοξ blaze δὲ δε though; while ἐκ εκ from; out of στόματος στομα mouth; edge αὐτοῦ αυτος he; him ἐκπορεύεται εκπορευομαι emerge; travel out
41:21 נַ֭פְשֹׁו ˈnafšô נֶפֶשׁ soul גֶּחָלִ֣ים geḥālˈîm גֶּחָל charcoals תְּלַהֵ֑ט tᵊlahˈēṭ להט devour וְ֝ ˈw וְ and לַ֗הַב lˈahav לַהַב flame מִ mi מִן from פִּ֥יו ppˌiʸw פֶּה mouth יֵצֵֽא׃ yēṣˈē יצא go out
41:12. halitus eius prunas ardere facit et flamma de ore eius egrediturHis breath kindleth coals, and a flame cometh forth out of his mouth.
21. His breath kindleth coals, and a flame goeth forth from his mouth.
41:12. I will not spare him, nor his powerful words and counterfeit attempts at supplication.
41:12. I will not conceal his parts, nor his power, nor his comely proportion.
KJV [21] His breath kindleth coals, and a flame goeth out of his mouth:

41:13 Дыхание его раскаляет угли, и из пасти его выходит пламя.
41:13
ο the
ψυχὴ ψυχη soul
αὐτοῦ αυτος he; him
ἄνθρακες ανθραξ live coal
φλὸξ φλοξ blaze
δὲ δε though; while
ἐκ εκ from; out of
στόματος στομα mouth; edge
αὐτοῦ αυτος he; him
ἐκπορεύεται εκπορευομαι emerge; travel out
41:21
נַ֭פְשֹׁו ˈnafšô נֶפֶשׁ soul
גֶּחָלִ֣ים geḥālˈîm גֶּחָל charcoals
תְּלַהֵ֑ט tᵊlahˈēṭ להט devour
וְ֝ ˈw וְ and
לַ֗הַב lˈahav לַהַב flame
מִ mi מִן from
פִּ֥יו ppˌiʸw פֶּה mouth
יֵצֵֽא׃ yēṣˈē יצא go out
41:12. halitus eius prunas ardere facit et flamma de ore eius egreditur
His breath kindleth coals, and a flame cometh forth out of his mouth.
21. His breath kindleth coals, and a flame goeth forth from his mouth.
41:12. I will not spare him, nor his powerful words and counterfeit attempts at supplication.
41:12. I will not conceal his parts, nor his power, nor his comely proportion.
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jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
41:21: His breath kindleth coals - It seems to be a flame, and to set on fire all around it. So Hesiod, "Theog." i. 319, describing the creation of the Chimera, speaks of it as
πνέουσαν ἀμαισάκετον πῦρ
pneousan amaimaketon pur.
"Breathing unquenchable fire," So Virgil, "Georg." ii. 140:
Haec loca non tauri spirantes naribus ignem Invertere.
"Bulls breathing fire these furrows ne'er have known."
Warton
A similar phrase is found in a sublime description of the anger of the Almighty, in Psa 18:8 :
There went up a smoke out of his nostrils,
And fire out of his mouth devoured:
Coals were kindled by it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:23: flakes: Heb. fallings
are joined: Job 41:17
Job 41:24
Carl Friedrich Keil and Franz Delitzsch
41:12
12 I will not keep silence about his members,
The proportion of his power and the comeliness of his structure.
13 Who could raise the front of his coat of mail?
Into his double teeth-who cometh therein?
14 The doors of his face-who openeth them?
Round about his teeth is terror.
The Ker לו authorized by the Masora assumes an interrogative rendering: as to it, should I be silent about its members (לו at the head of the clause, as Lev 7:7-9; Is 9:2), - what perhaps might appear more poetic to many. החרישׁ (once, Job 11:3, to cause to keep silence) here, as usually: to be silent. בּדּיו, as Job 18:13. דּבר signifies the relation of the matter, a matter of fact, as דּברי, facts, Ps 65:4; Ps 105:27; Ps 145:5. חין (compared by Ew. with הין, a measure) signifies grace, χάρις (as synon. חסד), here delicate regularity, and is made easy of pronunciation from חנן, just as the more usual חן; the language has avoided the form חנן, as observed above. לבוּשׁ . clothing, we have translated "coat of mail," which the Arab. libâs usually signifies; פּני לבוּשׁו is not its face's covering (Schlottm.), which ought to be לבוּשׁ פּניו; but פּני is the upper or front side turned to the observer (comp. Is 25:7), as Arab. wjh, (wag'h), si rem desuper spectes, summa ejus pars, si ex adverso, prima (Fleischer, Glossae, i. 57). That which is the "doubled of its mouth" (רסן, prop. a bit in the mouth, then the mouth itself) is its upper and lower jaws armed with powerful teeth. The "doors of the face" are the jaws; the jaws are divided back to the ears, the teeth are not covered by lips; the impression of the teeth is therefore the more terrible, which the substantival clause, Job 41:14 (comp. Job 39:20), affirms. שׁנּיו gen. subjecti: the circle, ἓρκος, which is formed by its teeth (Hahn).
John Gill
41:21 His breath kindles coals, and a flame goeth out of his mouth. Hyperbolical expressions, which the above observations may seem to justify.
John Wesley
41:21 Kindleth coals - An hyperbolical expression, denoting extraordinary heat.
Robert Jamieson, A. R. Fausset and David Brown
41:21 kindleth coals--poetical imagery (Ps 18:8).
41:1341:13: ՚Ի պարանոցի նորա բնակէ զօրութիւն. առաջի նորա կորուստ ընթանայ։
13 Նրա պարանոցում զօրութիւնն է հաստատուած. նրա առջեւից կործանումն է ընթանում:
22 Անոր պարանոցին վրայ ոյժը կը բնակի Ու երկիւղը անոր առջեւ կը խաղայ։
Ի պարանոցի նորա բնակէ զօրութիւն, առաջի նորա կորուստ ընթանայ:

41:13: ՚Ի պարանոցի նորա բնակէ զօրութիւն. առաջի նորա կորուստ ընթանայ։
13 Նրա պարանոցում զօրութիւնն է հաստատուած. նրա առջեւից կործանումն է ընթանում:
22 Անոր պարանոցին վրայ ոյժը կը բնակի Ու երկիւղը անոր առջեւ կը խաղայ։
zohrab-1805▾ eastern-1994▾ western am▾
41:1341:14 На шее его обитает сила, и перед ним бежит ужас.
41:14 ἐν εν in δὲ δε though; while τραχήλῳ τραχηλος neck αὐτοῦ αυτος he; him αὐλίζεται αυλιζομαι spend the night δύναμις δυναμις power; ability ἔμπροσθεν εμπροσθεν in front; before αὐτοῦ αυτος he; him τρέχει τρεχω run ἀπώλεια απωλεια destruction; waste
41:22 בְּֽ֭ ˈbᵊˈ בְּ in צַוָּארֹו ṣawwārˌô צַוָּאר neck יָלִ֣ין yālˈîn לין lodge עֹ֑ז ʕˈōz עֹז power וּ֝ ˈû וְ and לְ lᵊ לְ to פָנָ֗יו fānˈāʸw פָּנֶה face תָּד֥וּץ tāḏˌûṣ דוץ leap דְּאָבָֽה׃ dᵊʔāvˈā דְּאָבָה despair
41:13. in collo eius morabitur fortitudo et faciem eius praecedet egestasIn his neck strength shall dwell, and want goeth before his face.
22. In his neck abideth strength, and terror danceth before him.
41:13. Who can reveal the beauty of his garment? And who can enter the middle of his mouth?
41:13. Who can discover the face of his garment? [or] who can come [to him] with his double bridle?
KJV [22] In his neck remaineth strength, and sorrow is turned into joy before him:

41:14 На шее его обитает сила, и перед ним бежит ужас.
41:14
ἐν εν in
δὲ δε though; while
τραχήλῳ τραχηλος neck
αὐτοῦ αυτος he; him
αὐλίζεται αυλιζομαι spend the night
δύναμις δυναμις power; ability
ἔμπροσθεν εμπροσθεν in front; before
αὐτοῦ αυτος he; him
τρέχει τρεχω run
ἀπώλεια απωλεια destruction; waste
41:22
בְּֽ֭ ˈbᵊˈ בְּ in
צַוָּארֹו ṣawwārˌô צַוָּאר neck
יָלִ֣ין yālˈîn לין lodge
עֹ֑ז ʕˈōz עֹז power
וּ֝ ˈû וְ and
לְ lᵊ לְ to
פָנָ֗יו fānˈāʸw פָּנֶה face
תָּד֥וּץ tāḏˌûṣ דוץ leap
דְּאָבָֽה׃ dᵊʔāvˈā דְּאָבָה despair
41:13. in collo eius morabitur fortitudo et faciem eius praecedet egestas
In his neck strength shall dwell, and want goeth before his face.
22. In his neck abideth strength, and terror danceth before him.
41:13. Who can reveal the beauty of his garment? And who can enter the middle of his mouth?
41:13. Who can discover the face of his garment? [or] who can come [to him] with his double bridle?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:22: In his neck remaineth strength - Literally, "strength has its dwelling in his neck." The neck is the seat of strength of most animals; but the head and shoulders must be here meant, as the crocodile has no neck, being shaped nearly like a lizard.
And sorrow is turned into joy before him - ולפניו תדוץ דאבה ulephanaiv taduts deabah; "And destruction exulteth before him." This is as fine an image as can well be conceived. It is in the true spirit of poetry, the legitimate offspring of the genie createur. Our translation is simply insignificant.
Albert Barnes: Notes on the Bible - 1834
41:22: In his neck remaineth strength - That is, strength is "permanently residing" there. It is not assumed for the moment, but his neck is so constructed as to be the abode of strength. The word here rendered "remaineth" (ילין yā lı̂ yn), means properly to pass the night; then to abide or dwell; and there is a designed contrast here with what is said of "sorrow" in this verse. This description of strength residing in the neck, agrees well with the crocodile; see the figure of the animal on p. 255. It is not easy, however, to see how this is applicable to the whale, as Prof. Lee supposes. The whale is endowed, indeed, with great strength, as Prof. Lee has shown, but that strength is manifested mainly by the stroke of the tail.
And sorrow is turned into joy before him - Margin, "rejoiceth." The proper meaning of the word used here (תדוץ tā dû ts) is "to dance, to leap, to skip;" and the sense is, that "terror dances before him." It does not refer to the motion of the animal, as if he were brisk and rapid. but it is a poetic expression, as if terror played or pranced along wheRev_er he came. Strength "resided" in his neck, but his approach made terror and alarm play before him wheRev_er he went; that is, produced terror and dread. In his neck is permanent, calm strength; before him, everything trembles and is agitated. The beauty of the passage lies in this contrast between the strength and firmness which repose calmly in the neck of the animal, and the consternation which he everywhere produces, causing all to tremble as he approaches. Bochart has well illustrated this from the Classical writers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:24: as hard: Isa 48:4; Jer 5:3; Zac 7:12
Job 41:25
Geneva 1599
41:22 In his neck remaineth strength, and (h) sorrow is turned into joy before him.
(h) Nothing is painful or hard for him.
John Gill
41:22 In his neck remaineth strength,.... This is thought to be an argument against the whale, which is said to have no neck: but whatever joins the head and body may be called the neck, though ever so small; and the shorter the neck is, the stronger it is. It is also said by some, that the crocodile has no neck also; but the philosopher (x) is express for it, that it has one and moves it: and Pliny (y) speaks of it as turning its head upwards, which it could not do without a neck;
and sorrow is turned into joy before him; or leaps and dances before him; it departs from him: he is not afraid of anything, though ever so threatening. Or sorrow and distress at the sight of him, in men and fishes, make them leap, and hasten to get out of the way of him and escape him.
(x) Aristot. Hist. Animal. l. 9. c. 6. & Part. Animal l. 4. c. 11. (y) Nat. Hist. l. 8. c. 25.
John Wesley
41:22 And sorrow - Sorrow is his companion and harbinger, which attends upon him wheresoever he goes. So anger and fear are said by the poets to accompany the God of war.
Robert Jamieson, A. R. Fausset and David Brown
41:22 remaineth--abideth permanently. His chief strength is in the neck.
sorrow--anxiety or dismay personified.
is turned into joy--rather, "danceth," "exulteth"; wherever he goes, he spreads terror "before him."
41:1441:14: Անդամք մարմնոյ նորա մածեալք. եթէ զեղցէ ՚ի վերայ նորա՝ ո՛չ խլրտասցէ[9570]. [9570] ՚Ի լուս՛՛. Եթէ զեղցի։ Ուր ոմանք. Եթէ զեղցին. կամ՝ զեղծցի... ո՛չ խլրտեսցէ։
14 Նրա մարմնի անդամները ամուր կպած են իրար. եթէ մէկը վրան ընկնի, նա չի էլ խլրտայ,
23 Անոր մսին ծալուածքները փակած են, Անոր վրայ հաստատուելով չեն երերար։
Անդամք մարմնոյ նորա մածեալք. [414]եթէ զեղցէ`` ի վերայ նորա` ոչ խլրտեսցին:

41:14: Անդամք մարմնոյ նորա մածեալք. եթէ զեղցէ ՚ի վերայ նորա՝ ո՛չ խլրտասցէ[9570].
[9570] ՚Ի լուս՛՛. Եթէ զեղցի։ Ուր ոմանք. Եթէ զեղցին. կամ՝ զեղծցի... ո՛չ խլրտեսցէ։
14 Նրա մարմնի անդամները ամուր կպած են իրար. եթէ մէկը վրան ընկնի, նա չի էլ խլրտայ,
23 Անոր մսին ծալուածքները փակած են, Անոր վրայ հաստատուելով չեն երերար։
zohrab-1805▾ eastern-1994▾ western am▾
41:1441:15 Мясистые части тела его сплочены между собою твердо, не дрогнут.
41:15 σάρκες σαρξ flesh δὲ δε though; while σώματος σωμα body αὐτοῦ αυτος he; him κεκόλληνται κολλαω cling; join καταχέει καταχεω pour over ἐπ᾿ επι in; on αὐτόν αυτος he; him οὐ ου not σαλευθήσεται σαλευω sway; rock
41:23 מַפְּלֵ֣י mappᵊlˈê מַפָּל refuse בְשָׂרֹ֣ו vᵊśārˈô בָּשָׂר flesh דָבֵ֑קוּ ḏāvˈēqû דבק cling, cleave to יָצ֥וּק yāṣˌûq יצק pour עָ֝לָ֗יו ˈʕālˈāʸw עַל upon בַּל־ bal- בַּל not יִמֹּֽוט׃ yimmˈôṭ מוט totter
41:14. membra carnium eius coherentia sibi mittet contra eum fulmina et ad locum alium non ferenturThe members of his flesh cleave one to another: he shall send lightnings against him, and they shall not be carried to another place.
23. The flakes of his flesh are joined together: they are firm upon him; they cannot be moved.
41:14. Who can open the doors of his face? I gave fear to the circle of his teeth.
41:14. Who can open the doors of his face? his teeth [are] terrible round about.
KJV [23] The flakes of his flesh are joined together: they are firm in themselves; they cannot be moved:

41:15 Мясистые части тела его сплочены между собою твердо, не дрогнут.
41:15
σάρκες σαρξ flesh
δὲ δε though; while
σώματος σωμα body
αὐτοῦ αυτος he; him
κεκόλληνται κολλαω cling; join
καταχέει καταχεω pour over
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
οὐ ου not
σαλευθήσεται σαλευω sway; rock
41:23
מַפְּלֵ֣י mappᵊlˈê מַפָּל refuse
בְשָׂרֹ֣ו vᵊśārˈô בָּשָׂר flesh
דָבֵ֑קוּ ḏāvˈēqû דבק cling, cleave to
יָצ֥וּק yāṣˌûq יצק pour
עָ֝לָ֗יו ˈʕālˈāʸw עַל upon
בַּל־ bal- בַּל not
יִמֹּֽוט׃ yimmˈôṭ מוט totter
41:14. membra carnium eius coherentia sibi mittet contra eum fulmina et ad locum alium non ferentur
The members of his flesh cleave one to another: he shall send lightnings against him, and they shall not be carried to another place.
23. The flakes of his flesh are joined together: they are firm upon him; they cannot be moved.
41:14. Who can open the doors of his face? I gave fear to the circle of his teeth.
41:14. Who can open the doors of his face? his teeth [are] terrible round about.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Показателем силы чудовища является его масивная шея, и при его появлении в ужасе разбегаются животные и люди.
Adam Clarke: Commentary on the Bible - 1831
41:23: The flakes of his flesh - His muscles are strongly and firmly compacted.
Albert Barnes: Notes on the Bible - 1834
41:23: The flakes of his flesh are joined together - Margin, "fallings." The Hebrew word used here means anything "falling," or "pendulous," and the reference here is, probably, to the pendulous parts of the flesh of the animal; the flabby parts; the dew-laps. In animals commonly these parts about the neck and belly are soft, pendulous, and contribute little to their strength. The meaning here is, that in the leviathan, instead of being thus flabby and pendulous, they were compact and firm. This is strikingly true of the crocodile. The belly is, indeed, more soft and penetrable than the other parts of the body, but there is nothing like the soft and pendulous dew-laps of most animals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:25: by: Psa 107:28; Jon 1:4-6
Job 41:26
John Gill
41:23 The flakes of his flesh are joined together,.... The muscles of his hefty are not flaccid and flabby, but solid and firmly compacted;
they are firm in themselves; they cannot be moved; that is, not very easily, not without a large sharp cutting knife, and that used with much strength.
Robert Jamieson, A. R. Fausset and David Brown
41:23 flakes--rather, "dewlaps"; that which falls down (Margin). They are "joined" fast and firm, together, not hanging loose, as in the ox.
are firm--UMBREIT and MAURER, "are spread."
in themselves--rather, "upon him."
41:1541:15: զի սիրտ նորա սալացեալ է իբրեւ զվէմ. եւ հաստատեալ կայ՝ իբրեւ զսա՛լ դարբնաց անշարժ[9571]։ [9571] Ոմանք. Իբրեւ զսալ դարբնի։
15 որովհետեւ նրա սիրտն ապառաժ քար է կտրել եւ դարբնի սալի նման անշարժ, հաստատուն է:
24 Անոր սիրտը քարի պէս պինդ է Ու աղօրիքին տակի քարին պէս ամուր է։
զի սիրտ նորա սալացեալ է իբրեւ զվէմ, եւ հաստատեալ կայ իբրեւ [415]զսալ դարբնաց անշարժ:

41:15: զի սիրտ նորա սալացեալ է իբրեւ զվէմ. եւ հաստատեալ կայ՝ իբրեւ զսա՛լ դարբնաց անշարժ[9571]։
[9571] Ոմանք. Իբրեւ զսալ դարբնի։
15 որովհետեւ նրա սիրտն ապառաժ քար է կտրել եւ դարբնի սալի նման անշարժ, հաստատուն է:
24 Անոր սիրտը քարի պէս պինդ է Ու աղօրիքին տակի քարին պէս ամուր է։
zohrab-1805▾ eastern-1994▾ western am▾
41:1541:16 Сердце его твердо, как камень, и жестко, как нижний жернов.
41:16 ἡ ο the καρδία καρδια heart αὐτοῦ αυτος he; him πέπηγεν πηγνυμι pitch ὡς ως.1 as; how λίθος λιθος stone ἕστηκεν ιστημι stand; establish δὲ δε though; while ὥσπερ ωσπερ just as ἄκμων ακμων not malleable; not struck with a hammer
41:24 לִ֭בֹּו ˈlibbô לֵב heart יָצ֣וּק yāṣˈûq יצק pour כְּמֹו־ kᵊmô- כְּמֹו like אָ֑בֶן ʔˈāven אֶבֶן stone וְ֝ ˈw וְ and יָצ֗וּק yāṣˈûq יצק pour כְּ kᵊ כְּ as פֶ֣לַח fˈelaḥ פֶּלַח slice תַּחְתִּֽית׃ taḥtˈîṯ תַּחְתִּי lower
41:15. cor eius indurabitur quasi lapis et stringetur quasi malleatoris incusHis heart shall be as hard as a stone, and as firm as a smith's anvil,
24. His heart is as firm as a stone; yea, firm as the nether millstone.
41:15. His body is like shields fused together, like dense scales pressed over one another.
41:15. [His] scales [are his] pride, shut up together [as with] a close seal.
KJV [24] His heart is as firm as a stone; yea, as hard as a piece of the nether:

41:16 Сердце его твердо, как камень, и жестко, как нижний жернов.
41:16
ο the
καρδία καρδια heart
αὐτοῦ αυτος he; him
πέπηγεν πηγνυμι pitch
ὡς ως.1 as; how
λίθος λιθος stone
ἕστηκεν ιστημι stand; establish
δὲ δε though; while
ὥσπερ ωσπερ just as
ἄκμων ακμων not malleable; not struck with a hammer
41:24
לִ֭בֹּו ˈlibbô לֵב heart
יָצ֣וּק yāṣˈûq יצק pour
כְּמֹו־ kᵊmô- כְּמֹו like
אָ֑בֶן ʔˈāven אֶבֶן stone
וְ֝ ˈw וְ and
יָצ֗וּק yāṣˈûq יצק pour
כְּ kᵊ כְּ as
פֶ֣לַח fˈelaḥ פֶּלַח slice
תַּחְתִּֽית׃ taḥtˈîṯ תַּחְתִּי lower
41:15. cor eius indurabitur quasi lapis et stringetur quasi malleatoris incus
His heart shall be as hard as a stone, and as firm as a smith's anvil,
24. His heart is as firm as a stone; yea, firm as the nether millstone.
41:15. His body is like shields fused together, like dense scales pressed over one another.
41:15. [His] scales [are his] pride, shut up together [as with] a close seal.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Одна из особенностей строения крокодила, сообщающая ему редкую крепость, заключается в том, что его мясистые части не мягки и рыхлы, как у других животных, но тверды и прочны.
Adam Clarke: Commentary on the Bible - 1831
41:24: Hard as a piece of the nether millstone - Which is required to be harder than that which runs above.
Albert Barnes: Notes on the Bible - 1834
41:24: His heart is as firm as a stone - As hard; as solid. Bochart remarks that the word "heart" here is not to be regarded as denoting the "courage" of the animal, as it sometimes does, but the heart literally. The statement occurs in the description of the various parts of the animal, and the object is to show that there was special firmness or solidity in every one of his members. There is special firmness or strength needed in the "hearts" of all animals, to enable them to propel the blood through the arteries of the body; and in an animal of the size of the crocodile, it is easy to see that the heart must be made capable of exerting vast force. But there is no reason to suppose that the affirmation here is made on the supposition that there is need of extraordinary strength in the heart to propel the blood. The doctrine of the circulation of the blood was not then known to mankind, and it is to be presumed that the argument here would be based on what "was" known, or what might be easily observed. The presumption therefore is, that the statement here is based on what had been "seen" of the remarkable compactness and firmness of the heart of the animal here referred to. Probably there was nothing so unique in the heart of the crocodile that this description would be applicable to that animal alone, but it is such doubtless as would apply to the heart of any animal of extraordinary size and strength.
Yea, as hard as a piece of the nether millstone - The mills commonly used in ancient times were hand-mills; see a description of them in the notes at Mat 24:41. Why the lower stone was the hardest, is not quite apparent. Perhaps a more solid stone might have been chosen for this, because it was supposed that there was more wear on the lower than the upper stone, or because its weight would make the machine more solid and steady.
Carl Friedrich Keil and Franz Delitzsch
41:15
15 A pride are the furrows of the shields,
Shut by a rigid seal.
16 One joineth on to the other,
And no air entereth between them.
17 One upon another they are arranged,
They hold fast together, inseparably.
Since the writer uses אפיק both in the signif. robustus, Job 12:12, and canalis, Job 40:18, it is doubtful whether it must be explained robusta (robora) scutorum (as e.g., Ges.), or canales scutorum (Hirz., Schlottm., and others). We now prefer the latter, but so that "furrows of the shields" signifies the square shields themselves bounded by these channels; for only thus is the סגוּר, which refers to these shields, considered, each one for itself, suitably attached to what precedes. חותם צר is an acc. of closer definition belonging to it: closed is (each single one) by a firmly attached, and therefore firmly closed, seal. lxx remarkably ὥσπερ σμυρίτης λίθος, i.e., (emery (vid., Krause's Pyrogeteles, 1859, S. 228). Six rows of knotty scales and four scales of the neck cover the upper part of the animal's body, in themselves firm, and attached to one another in almost impenetrable layers, as is described in Job 41:7 in constantly-varying forms of expression (where יגּשׁוּ with Pathach beside Athnach is the correct reading), - a גּאוה, i.e., an equipment of which the animal may be proud. Umbr. takes גאוה, with Bochart, = גּוה, the back; but although in the language much is possible, yet not everything.
John Gill
41:24 His heart is as firm as a stone; yea, as hard as a piece of the nether millstone. Which must be understood not of the substance but of the qualities of it, being bold, courageous, undaunted, and unmerciful; which is true both of the whale and crocodile, and particularly of the crocodile: Aelianus (z) relates of one sort of them that they are unmerciful, though elsewhere (a), he represents them as fearful.
(z) De Animal. l. 12. c. 41. (a) Ibid. l. 10. c. 24.
John Wesley
41:24 Nether mill - stone - Which being to bear the weight of the upper, ought to be the harder and stronger of the two.
Robert Jamieson, A. R. Fausset and David Brown
41:24 heart--"In large beasts which are less acute in feeling, there is great firmness of the heart, and slower motion" [BOCHART]. The nether millstone, on which the upper turns, is especially hard.
41:1641:16: ՚Ի խլրտել նորա ա՛հ գազանաց եւ չորքոտանեաց, եւ զեռնոց երկրի։
16 Երբ խլրտայ՝ ահը կը համակի երկրի գազաններին, չորքոտանիներին ու զեռուններին:
25 Անոր ելած ժամանակը զօրաւորները կը վախնան Ու երկիւղէն կը շփոթին։
Ի խլրտել նորա` ահ գազանաց եւ չորքոտանեաց եւ զեռնոց երկրի:

41:16: ՚Ի խլրտել նորա ա՛հ գազանաց եւ չորքոտանեաց, եւ զեռնոց երկրի։
16 Երբ խլրտայ՝ ահը կը համակի երկրի գազաններին, չորքոտանիներին ու զեռուններին:
25 Անոր ելած ժամանակը զօրաւորները կը վախնան Ու երկիւղէն կը շփոթին։
zohrab-1805▾ eastern-1994▾ western am▾
41:1641:17 Когда он поднимается, силачи в страхе, совсем теряются от ужаса.
41:17 στραφέντος στρεφω turn; turned around δὲ δε though; while αὐτοῦ αυτος he; him φόβος φοβος fear; awe θηρίοις θηριον beast τετράποσιν τετραπους quadruped; beast ἐπὶ επι in; on γῆς γη earth; land ἁλλομένοις αλλομαι spring; leap
41:25 מִ֭ ˈmi מִן from שֵּׂתֹו śśēṯˌô שְׂאֵת uprising יָג֣וּרוּ yāḡˈûrû גור be afraid אֵלִ֑ים ʔēlˈîm אַיִל ram, despot מִ֝ ˈmi מִן from שְּׁבָרִ֗ים ššᵊvārˈîm שֶׁבֶר breaking יִתְחַטָּֽאוּ׃ yiṯḥaṭṭˈāʔû חטא miss
41:16. cum sublatus fuerit timebunt angeli et territi purgabunturWhen he shall raise him up, the angels shall fear, and being affrighted shall purify themselves.
25. When he raiseth himself up, the mighty are afraid: by reason of consternation they are beside themselves.
41:16. One is joined to another, and not even air can pass between them.
41:16. One is so near to another, that no air can come between them.
KJV [25] When he raiseth up himself, the mighty are afraid: by reason of breakings they purify themselves:

41:17 Когда он поднимается, силачи в страхе, совсем теряются от ужаса.
41:17
στραφέντος στρεφω turn; turned around
δὲ δε though; while
αὐτοῦ αυτος he; him
φόβος φοβος fear; awe
θηρίοις θηριον beast
τετράποσιν τετραπους quadruped; beast
ἐπὶ επι in; on
γῆς γη earth; land
ἁλλομένοις αλλομαι spring; leap
41:25
מִ֭ ˈmi מִן from
שֵּׂתֹו śśēṯˌô שְׂאֵת uprising
יָג֣וּרוּ yāḡˈûrû גור be afraid
אֵלִ֑ים ʔēlˈîm אַיִל ram, despot
מִ֝ ˈmi מִן from
שְּׁבָרִ֗ים ššᵊvārˈîm שֶׁבֶר breaking
יִתְחַטָּֽאוּ׃ yiṯḥaṭṭˈāʔû חטא miss
41:16. cum sublatus fuerit timebunt angeli et territi purgabuntur
When he shall raise him up, the angels shall fear, and being affrighted shall purify themselves.
41:16. One is joined to another, and not even air can pass between them.
41:16. One is so near to another, that no air can come between them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Так удивительно устроенному животному дана необыкновенная жизнеспособность. Она находится в зависимости от деятельности сердца, а это последнее у крокодила так же твердо, как крепок нижний жернов, устраиваемый ввиду приходящегося на его долю большего давления из прочного камня.
Adam Clarke: Commentary on the Bible - 1831
41:25: By reason of breakings they purify themselves - No version, either ancient or modern, appears to have understood this verse; nor is its true sense known. The Septuagint have, "When he turns himself, he terrifies all the quadrupeds on the earth." The original is short and obscure: משברים יתחטאו mishshebarim yithchattau. Mr. Good takes the plural termination ים im, from the first word, of which he makes the noun ים yam, the sea, and thus translates it, "They are confounded at the tumult of the sea." In this I can find no more light than in our own. Mr. Heath has, "For very terror they fall to the ground." The translations of it are as unsatisfactory as they are various. I shall give both the verses from Coverdale: -
His herte is as harde as a stone; and as fast as the stythye (anvil) that the hammer man smyteth upon: when he goeth the mightiest off all are afrayed, and the waives hevy. The dull swell in the waters proclaims his advance; and when this is perceived, the stout-hearted tremble.
Albert Barnes: Notes on the Bible - 1834
41:25: When he raiseth up himself - When he rouses himself for an attack or in self-defense.
The mighty are afraid - The Vulgate renders this "anqels." The meaning is, that he produces alarm on those who are unaccustomed to fear.
By reason of breakings they purify themselves - This, though a literal translation, conveys no very clear idea, and this rendering is not necessary. The word rendered "breakings" (שׁבר sheber) means properly "a breaking, breach, puncture"; "a breaking down, destruction"; and then it may mean "a breaking down of the mind, that is, terror." This is evidently the meaning here. "By reason of the prostration of their courage, or the crushing of the mind by alarm." The word rendered "purify themselves" (חטא châ ṭ â') means in the Qal, "to miss," as a mark; "to sin; to err." In the form of Hithpael, which occurs here, it means to miss one's way; "to lose oneself;" and it may refer to the astonishment and terror by which one is led to miss his way in precipitate flight. "Gesenius." The meaning then is, "They lose themselves from terror." They know not where to turn themselves; they flee away with alarm; see Rosenmuller in loc.
John Gill
41:25 When he raiseth up himself,.... Not out of the waters, but above the surface of them, so as that his large bulk, his terrible jaws and teeth, are seem;
the mighty are afraid; not only fishes and other animals, but men, and these the most stouthearted and courageous, as mariners and masters of vessels;
by reason of breakings they purify themselves: either because of the breaches of the sea made through the lifting up of this creature, threatening the overturning of vessels; or of the breaches of men's hearts through fear, they are thrown into a vomiting, and purging both by stool and urine, which are often the effects of fear, so Ben Gersom; or they acknowledge themselves sinners, or expiate themselves, endeavouring to do it by making confession of sin, declaring repentance for it, praying for forgiveness of it, and promising amendment; which is frequently the case of seafaring men in distress; see Jon 1:4.
John Wesley
41:25 Raiseth - Upon the top of the waters. Mighty - Even the stout - hearted. Breakings - By reason of their great danger and distress; which is expressed by this very word, Ps 60:2; Jon 2:4. Purify - Those who ordinarily live in the neglect of God, they cry unto God in their trouble, and endeavour to purge their consciences from the guilt of their sins.
Robert Jamieson, A. R. Fausset and David Brown
41:25 he--the crocodile; a type of the awe which the Creator inspires when He rises in wrath.
breakings--namely, of the mind, that is, terror.
purify themselves--rather, "they wander from the way," that is, flee away bewildered [MAURER and UMBREIT].
41:1741:17: Եթէ պատահեսցեն նմա արդունք, ո՛չ ստնանեն զէնք եւ նիզակք[9572]։ [9572] Ոմանք. Պատահեսցեն նմա գեղարդունք, ո՛չ մտանեն զէնք եւ նի՛՛։
17 Թէ նրան տէգեր, զէնքեր ու նիզակներ հանդիպեն, վնաս չեն հասցնի,
26 Անոր վրայ յարձակողին սուրը չի դիմանար, Ո՛չ ալ նիզակը, գեղարդն ու զրահը։
Եթէ պատահեսցեն նմա արդունք, ոչ ստնանեն զէնք եւ նիզակք:

41:17: Եթէ պատահեսցեն նմա արդունք, ո՛չ ստնանեն զէնք եւ նիզակք[9572]։
[9572] Ոմանք. Պատահեսցեն նմա գեղարդունք, ո՛չ մտանեն զէնք եւ նի՛՛։
17 Թէ նրան տէգեր, զէնքեր ու նիզակներ հանդիպեն, վնաս չեն հասցնի,
26 Անոր վրայ յարձակողին սուրը չի դիմանար, Ո՛չ ալ նիզակը, գեղարդն ու զրահը։
zohrab-1805▾ eastern-1994▾ western am▾
41:1741:18 Меч, коснувшийся его, не устоит, ни копье, ни дротик, ни латы.
41:18 ἐὰν εαν and if; unless συναντήσωσιν συνανταω meet with αὐτῷ αυτος he; him λόγχαι λογχη spear οὐδὲν ουδεις no one; not one μὴ μη not ποιήσωσιν ποιεω do; make δόρυ δορυ lift up; rear up καὶ και and; even θώρακα θωραξ breastplate
41:26 מַשִּׂיגֵ֣הוּ maśśîḡˈēhû נשׂג overtake חֶ֭רֶב ˈḥerev חֶרֶב dagger בְּלִ֣י bᵊlˈî בְּלִי destruction תָק֑וּם ṯāqˈûm קום arise חֲנִ֖ית ḥᵃnˌîṯ חֲנִית spear מַסָּ֣ע massˈāʕ מַסָּע quarry-stone וְ wᵊ וְ and שִׁרְיָֽה׃ širyˈā שִׁרְיָה arrow-head
41:17. cum adprehenderit eum gladius subsistere non poterit neque hasta neque toraxWhen a sword shall lay at him, it shall not be able to hold, nor a spear, nor a breastplate.
26. If one lay at him with the sword, it cannot avail; nor the spear, the dart, nor the pointed shaft.
41:17. They adhere to one another, and they hold themselves in place and will not be separated.
41:17. They are joined one to another, they stick together, that they cannot be sundered.
KJV [26] The sword of him that layeth at him cannot hold: the spear, the dart, nor the habergeon:

41:18 Меч, коснувшийся его, не устоит, ни копье, ни дротик, ни латы.
41:18
ἐὰν εαν and if; unless
συναντήσωσιν συνανταω meet with
αὐτῷ αυτος he; him
λόγχαι λογχη spear
οὐδὲν ουδεις no one; not one
μὴ μη not
ποιήσωσιν ποιεω do; make
δόρυ δορυ lift up; rear up
καὶ και and; even
θώρακα θωραξ breastplate
41:26
מַשִּׂיגֵ֣הוּ maśśîḡˈēhû נשׂג overtake
חֶ֭רֶב ˈḥerev חֶרֶב dagger
בְּלִ֣י bᵊlˈî בְּלִי destruction
תָק֑וּם ṯāqˈûm קום arise
חֲנִ֖ית ḥᵃnˌîṯ חֲנִית spear
מַסָּ֣ע massˈāʕ מַסָּע quarry-stone
וְ wᵊ וְ and
שִׁרְיָֽה׃ širyˈā שִׁרְיָה arrow-head
41:17. cum adprehenderit eum gladius subsistere non poterit neque hasta neque torax
When a sword shall lay at him, it shall not be able to hold, nor a spear, nor a breastplate.
26. If one lay at him with the sword, it cannot avail; nor the spear, the dart, nor the pointed shaft.
41:17. They adhere to one another, and they hold themselves in place and will not be separated.
41:17. They are joined one to another, they stick together, that they cannot be sundered.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-21. Сильное и страшное чудовище приводит в ужас даже самых смелых, - "силачей" (евр. "еилим"): "устрашенные, они не достигают цели" (вторая половина стиха). Попытка убить крокодила вызывает лишь страх. И это вполне понятно, так как защищенный своей чешуею, непроницаемою крепкою бронею (ст. 7-9), он неуязвим ни одним смертоносным оружием, начиная с меча.
Adam Clarke: Commentary on the Bible - 1831
41:26: Habergeon - The hauberk, the Norman armor for the head, neck, and breast, formed of rings. See on Neh 4:16 (note).
Albert Barnes: Notes on the Bible - 1834
41:26: The sword of him that layeth at him - The word "sword" here (חרב chereb) means undoubtedly "harpoon," or a sharp instrument by which an attempt is made to pierce the skin of the monster.
Cannot hold - That is, in the hard skin. It does not penetrate it.
The spear, the dart - These were doubtless often used in the attempt to take the animal. The meaning is, that "they" would not hold or stick to the animal. They flew off when hurled at him.
Nor the habergeon - Margin, "breastplate." Noyes, "javelin." Prof. Lee, "lance." Vulgate, "thorax, breastplate." So the Septuagint, θώρακα thō raka. The word used here (שׁריה shiryâ h), the same as שׁריון shiryô n Sa1 17:5, Sa1 17:38; Neh 4:16; Ch2 26:14, means properly a "coat of mail," and is so called from its shining - from שׁרה shâ râ h, "to shine." It is not used in the sense of spear or javelin elsewhere, though perhaps it may have that meaning here - denoting a "bright" or "shining" weapon. This agrees best with the connection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:26: The sword: Job 39:21-24
habergeon: or, breastplate
Job 41:28
John Gill
41:26 The sword of him that layeth at him cannot hold,.... It is either broken by striking at him, or however cannot pierce him and stick in him; but since a sword is not used in fishery, rather the harpagon or harpoon may be meant, which cannot enter into the crocodile, being so fenced with scales; but the whale being struck with it, it enters deep into his flesh, and is wounded by it; wherefore this and what follows in the next verses seems best to agree with the crocodile, or some other fish;
the spear, the dart, nor the habergeon; that is, neither of these can fasten upon him or enter into him: and yet it is certain that the whale, after he has been struck and wounded by the harping-iron, men approach nearer to him and thrust a long steeled lance or spear under his gills into his breast, and through the intestines, which dispatches him: darts are not made use of in the whale fishery; and as for crocodiles, as Peter Martyr says (c), they are not to be pierced with darts: the habergeon, or coat of mail, being a defensive piece of armour, seems not to be designed, as being never used in taking such creatures; rather therefore a javelin or hand dart may be intended; since, as Bochart observes, in the Arabic language such an one is expressed by this word.
(c) Apud Bochart. Hierozoic. par. 2. l. 5. c. 17. col. 785.
John Wesley
41:26 Hold - Heb. cannot stand, cannot endure the stroke, but will be broken by it. The crocodile's skin, no sword, nor dart, nor musquet bullet can pierce.
41:1841:18: Քանզի համարի զերկաթ յարդ. եւ զպղինձ իբրեւ զփայտ փուտ։
18 որովհետեւ նա երկաթը յարդ է համարում, պղինձը՝ փտած փայտ:
27 Երկաթը յարդի պէս է անոր առջեւ Ու պղինձը՝ փտտած փայտի պէս։
Քանզի համարի զերկաթ յարդ, եւ զպղինձ իբրեւ զփայտ փուտ:

41:18: Քանզի համարի զերկաթ յարդ. եւ զպղինձ իբրեւ զփայտ փուտ։
18 որովհետեւ նա երկաթը յարդ է համարում, պղինձը՝ փտած փայտ:
27 Երկաթը յարդի պէս է անոր առջեւ Ու պղինձը՝ փտտած փայտի պէս։
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41:1841:19 Железо он считает за солому, медь за гнилое дерево.
41:19 ἥγηται ηγεομαι lead; consider μὲν μεν first of all γὰρ γαρ for σίδηρον σιδηρος iron ἄχυρα αχυρον chaff χαλκὸν χαλκος copper; brass δὲ δε though; while ὥσπερ ωσπερ just as ξύλον ξυλον wood; timber σαθρόν σαθρος rotten; decayed
41:27 יַחְשֹׁ֣ב yaḥšˈōv חשׁב account לְ lᵊ לְ to תֶ֣בֶן ṯˈeven תֶּבֶן straw בַּרְזֶ֑ל barzˈel בַּרְזֶל iron לְ lᵊ לְ to עֵ֖ץ ʕˌēṣ עֵץ tree רִקָּבֹ֣ון riqqāvˈôn רִקָּבֹון rottenness נְחוּשָֽׁה׃ nᵊḥûšˈā נְחוּשָׁה bronze
41:18. reputabit enim quasi paleas ferrum et quasi lignum putridum aesFor he shall esteem iron as straw, and brass as rotten wood.
27. He counteth iron as straw, brass as rotten wood.
41:18. His sneezing has the brilliance of fire, and his eyes are like the eyelids of the morning.
41:18. By his neesings a light doth shine, and his eyes [are] like the eyelids of the morning.
KJV [27] He esteemeth iron as straw, [and] brass as rotten wood:

41:19 Железо он считает за солому, медь за гнилое дерево.
41:19
ἥγηται ηγεομαι lead; consider
μὲν μεν first of all
γὰρ γαρ for
σίδηρον σιδηρος iron
ἄχυρα αχυρον chaff
χαλκὸν χαλκος copper; brass
δὲ δε though; while
ὥσπερ ωσπερ just as
ξύλον ξυλον wood; timber
σαθρόν σαθρος rotten; decayed
41:27
יַחְשֹׁ֣ב yaḥšˈōv חשׁב account
לְ lᵊ לְ to
תֶ֣בֶן ṯˈeven תֶּבֶן straw
בַּרְזֶ֑ל barzˈel בַּרְזֶל iron
לְ lᵊ לְ to
עֵ֖ץ ʕˌēṣ עֵץ tree
רִקָּבֹ֣ון riqqāvˈôn רִקָּבֹון rottenness
נְחוּשָֽׁה׃ nᵊḥûšˈā נְחוּשָׁה bronze
41:18. reputabit enim quasi paleas ferrum et quasi lignum putridum aes
For he shall esteem iron as straw, and brass as rotten wood.
27. He counteth iron as straw, brass as rotten wood.
41:18. His sneezing has the brilliance of fire, and his eyes are like the eyelids of the morning.
41:18. By his neesings a light doth shine, and his eyes [are] like the eyelids of the morning.
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Albert Barnes: Notes on the Bible - 1834
41:27: He esteemeth iron as straw - He regards instruments made of iron and brass as if they were straw or rotten wood. That is, they make no impression on him. This will agree better with the crocodile than any other animal. So hard is his skin, that a musket-ball will not penetrate it; see numerous quotations proving the hardness of the skin of the crooodile, in Bochart.
Carl Friedrich Keil and Franz Delitzsch
41:18
18 His sneezing sendeth forth light,
And his eyes are like the eyelids of the dawn;
19 Out of his mouth proceed flames,
Sparks of fire escape from him;
20 Out of his nostrils goeth forth smoke
Like a seething pot and caldron;
21 His breath kindleth coals,
And flames go forth out of his mouth.
That the crocodile delights to sun itself on the land, and then turns its open jaws to the sunny side, most Nile travellers since Herodotus have had an opportunity of observing;
(Note: Dieterici, Reisebilder, i. 194: "We very often saw the animal lying in the sand, its jaws wide open and turned towards the warm sunbeams, while little birds, like the slender white water-wagtail, march quietly about in the deadly abyss, and pick out worms from the watery jaws." Herodotus, ii. 68, tells exactly the same story; as the special friend of the crocodile among little birds, he mentions τὸν τροχῖλον (the sand-piper, Pluvianus Aegyptius).)
and in connection therewith the reflex action of sneezing may occur, since the light of the sun produces an irritation on the retina, and thence on the vagus; and since the sun shines upon the fine particles of watery slime cast forth in the act of sneezing, a meteoric appearance may be produced. This delicate observation of nature is here compressed into three words; in this concentration of whole, grand thoughts and pictures, we recognise the older poet. עטשׁ is the usual Semitic word for "sneezing" (Synon. זרר 4Kings 4:35). תּהל shortened from תּהל, Job 31:26, Hiph. of הלל. The comparison of the crocodile's eyes with עפעפּי־שׁחר (as Job 3:9, from עפעף, to move with quick vibrations, to wink, i.e., tremble), or the rendering of the same as εἶδος ἑωσφόρου (lxx), is the more remarkable, as, according to Horus, i. 68, two crocodile's eyes are the hieroglyph
(Note: The eyes of the crocodile alone by themselves are no hieroglyph: how could they have been represented by themselves as crocodile's eyes? But in the Ramesseum and elsewhere the crocodile appears with a head pointing upwards in company with couching lions, and the eyes of the crocodile are rendered specially prominent. Near this group it appears again in a curved position, and quite small, but this time in company with a scorpion which bears a disc of the sun. The former (κροκοδείλου δύο ὀφθαλμοί) seems to me to be a figure of the longest night, the latter (κροκόδειλος κεκυφώς in Horapollo) of the shortest, so that consequently ἀνατολή and δύσις do not refer to the rising and setting of the sun, but to the night as prevailing against or succumbing to the day (communicated by Lauth from his researches on the astronomical monuments). But since the growth of the day begins with the longest night, and vice vers, the notions ἀνατολή and δύσις can, as it seems to me, retain their most natural signification; and the crocodile's eyes are, notwithstanding, a figure of the light shining forth from the darkness, as the crocodile's tail signifies black darkness (and Egypt as the black land).)
for dawn, ἀνατολή: ἐπειδ́περ (probably to be read ἐπειδὴ πρὸ) παντὸς σώματος ζώου οἱ ὀφθαλμοὶ ἐκ τοῦ βυθοῦ ἀναφαίνονται. There it is the peculiar brilliancy of the eyes of certain animals that is intended, which is occasioned either by the iris being furnished with a so-called lustrous substance, or there being in the pupil of the eye (as e.g., in the ostrich) that spot which, shining like metal, is called tapetum lucidum. For ἀναφαίνεσθαι of the eyes ἐκ τοῦ βυθοῦ, is the lustre of the pupil in the depth of the eye. The eyes of the crocodile, which are near together, and slanting, glimmer through the water, when it is only a few feet under water, with a red glow.
Nevertheless the comparison in Job 41:18 might also be intended differently. The inner (third) eyelid
(Note: Prof. Will refers the figure not to the third eyelid or the membrana nictitans, but to that spot on the choroidea, glistening with a metallic lustre, which the crocodile has in common with most animals of the night or the twilight, therefore to the brilliancy of its eye, which shines by virtue of its lustrous coating; vid., the magnificent head of a crocodile in Schlegel's Amphibien-Abbildungen (1837-44).)
of the crocodile is itself a rose red; and therefore, considered in themselves, its eyes may also be compared with the "eyelids of the dawn." What is then said, Job 41:19, of the crocodile, Achilles Tatius, iv. 2, says of the hippopotamus: μυκτὴρ ἐπὶ μέγα κεχῃνὼς καὶ πνέων πυρώδη καπνὸν ὡς ἀπὸ πηγῆς πυρός. Bartram has observed on the alligator, that as it comes on the land a thick smoke issues from its distended nostrils with a thundering sound. This thick, hot steam, according to the credible description which is presented here, produces the impression of a fire existing beneath, and bursting forth. The subjective truth of this impression is faithfully but poetically reproduced by the poet. On כּידוד (root כד, escudere). התמלּט signifies no more than to disentangle one's self, here therefore: to fly out in small particles. אגמון, Job 41:19, is rendered by Saad., Gecat., and others, by qumqum (קומקום), a caldron; the modern expositors derive it from אגם = agama, to glow, and understand it of a "heated caldron." But the word signifies either heat or caldron; the latter signification, however, cannot be linguistically established; one would look for אגּן (Arab. iggâne, a copper Germ. Waschkessel). The noun אגמון signifies, Job 40:2, the reed σχοῖνος, and in the Jerusalem Talmud, Sota ix. 12, some menial service (comp. Arab. ugum); Ew. rightly retains the former signification, like a pot blown upon, i.e., fired, heated, and beside it (in combination with it) reeds as fuel, which in themselves, and especially together with the steaming water, produce a thick smoke. The Waw is to be compared to the Arabic Waw concomitantiae (which governs the acc.).
John Gill
41:27 He esteemeth iron as straw,.... You may as well cast a straw at him as a bar of iron; it will make no impression on his steeled back, which is as a coat of mail to him; so Eustathius affirms (d) that the sharpest iron is rebounded and blunted by him;
and brass as rotten wood; or steel, any instrument made of it, though ever so strong or piercing.
(d) Apud ibid. (Bochard. Hierozoic. par. 2. l. 5. c. 17. col. 785.)
Robert Jamieson, A. R. Fausset and David Brown
41:27 iron . . . brass--namely, weapons.
41:1941:19: Ո՛չ խոցոտէ զնա աղեղն պղնձի. ※ համարի զռըմբաքար խոտ։
19 Նրան չի խոցում պղնձէ աղեղը:
28 Աղեղին նետը զանիկա չի փախցներ, Պարսատիկի քարերը անոր դէմ մղեղ կը դառնան։
Ոչ խոցոտէ զնա աղեղն պղնձի. համարի զռմբաքար խոտ:

41:19: Ո՛չ խոցոտէ զնա աղեղն պղնձի. ※ համարի զռըմբաքար խոտ։
19 Նրան չի խոցում պղնձէ աղեղը:
28 Աղեղին նետը զանիկա չի փախցներ, Պարսատիկի քարերը անոր դէմ մղեղ կը դառնան։
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41:1941:20 Дочь лука не обратит его в бегство; пращные камни обращаются для него в плеву.
41:20 οὐ ου not μὴ μη not τρώσῃ τιτρωσκω he; him τόξον τοξον bow χάλκειον χαλκειον lead; consider μὲν μεν first of all πετροβόλον πετροβολος grass; plant
41:28 לֹֽא־ lˈō- לֹא not יַבְרִיחֶ֥נּוּ yavrîḥˌennû ברח run away בֶן־ ven- בֵּן son קָ֑שֶׁת qˈāšeṯ קֶשֶׁת bow לְ֝ ˈl לְ to קַ֗שׁ qˈaš קַשׁ stubble נֶהְפְּכוּ־ nehpᵊḵû- הפך turn לֹ֥ו lˌô לְ to אַבְנֵי־ ʔavnê- אֶבֶן stone קָֽלַע׃ qˈālaʕ קֶלַע sling
41:19. non fugabit eum vir sagittarius in stipulam versi sunt ei lapides fundaeThe archer shall not put him to flight, the stones of the sling are to him like stubble.
28. The arrow cannot make him flee: slingstones are turned with him into stubble.
41:19. Lamps proceed from his mouth, like torches of fire burning brightly.
41:19. Out of his mouth go burning lamps, [and] sparks of fire leap out.
KJV [28] The arrow cannot make him flee: slingstones are turned with him into stubble:

41:20 Дочь лука не обратит его в бегство; пращные камни обращаются для него в плеву.
41:20
οὐ ου not
μὴ μη not
τρώσῃ τιτρωσκω he; him
τόξον τοξον bow
χάλκειον χαλκειον lead; consider
μὲν μεν first of all
πετροβόλον πετροβολος grass; plant
41:28
לֹֽא־ lˈō- לֹא not
יַבְרִיחֶ֥נּוּ yavrîḥˌennû ברח run away
בֶן־ ven- בֵּן son
קָ֑שֶׁת qˈāšeṯ קֶשֶׁת bow
לְ֝ ˈl לְ to
קַ֗שׁ qˈaš קַשׁ stubble
נֶהְפְּכוּ־ nehpᵊḵû- הפך turn
לֹ֥ו lˌô לְ to
אַבְנֵי־ ʔavnê- אֶבֶן stone
קָֽלַע׃ qˈālaʕ קֶלַע sling
41:19. non fugabit eum vir sagittarius in stipulam versi sunt ei lapides fundae
The archer shall not put him to flight, the stones of the sling are to him like stubble.
28. The arrow cannot make him flee: slingstones are turned with him into stubble.
41:19. Lamps proceed from his mouth, like torches of fire burning brightly.
41:19. Out of his mouth go burning lamps, [and] sparks of fire leap out.
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Albert Barnes: Notes on the Bible - 1834
41:28: The arrow - Hebrew "the son of the bow." So Lam 3:13, margin. This use of the word son is common in the Scriptures and in all Oriental poetry.
Sling-stones - The sling was early used in war and in hunting, and by skill and practice it could be so employed as to be a formidable weapon; see Jdg 20:16; Sa1 17:40, Sa1 17:49. As one of the weapons of attack on a foe it is mentioned here, though there is no evidence that the sling was ever actually used in endeavoring to destroy the crocodile. The meaning is, that all the common weapons used by men in attacking an enemy had no effect on him.
Are turned with him into stubble - Produce no more effect on him than it would to throw stubble at him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:28: slingstones: Job 39:7; Hab 1:10
Job 41:29
John Gill
41:28 The arrow cannot make him flee,.... The skin of the crocodile is so hard, as Peter Martyr says, that it cannot be pierced with arrows, as before observed; therefore it is not afraid of them, nor will flee from them;
slingstones are turned with him into stubble; are no more regarded by him than if stubble was cast at him; not only stones out of a sling, but out of an engine; and such is the hardness of the skin of the crocodile, that, as Isidore says (e), the strokes of the strongest stones are rebounded by it, yea, even it is said to withstand against musket shot (f).
(e) Origin. l. 12. c. 6. (f) Mandelsloe in Harris's Voyages, &c. vol. 1. p. 759.
John Wesley
41:28 Turned - Hurt him no more than a blow with a little stubble.
Robert Jamieson, A. R. Fausset and David Brown
41:28 arrow--literally, "son of the bow"; Oriental imagery (Lam 3:13; Margin).
stubble--Arrows produce no more effect than it would to throw stubble at him.
41:2041:20: Եւ իբրեւ զեղէգն համարեցան նմա ուռունք. ծա՛ղր առնէ զշարժումն հրալից։
20 Ռմբաքարը նա խոտի տեղ է ընդունում, լախտը՝ եղէգի: Ծիծաղում է իր դիմաց ճօճուող կրակի վրայ:
29 Մահակները շիւղերու տեղ կը սեպէ, Տէգին ճօճուիլը ծաղր կ’ընէ։
եւ իբրեւ զեղէգն համարեցան նմա ուռունք. ծաղր առնէ զշարժումն [416]հրալից:

41:20: Եւ իբրեւ զեղէգն համարեցան նմա ուռունք. ծա՛ղր առնէ զշարժումն հրալից։
20 Ռմբաքարը նա խոտի տեղ է ընդունում, լախտը՝ եղէգի: Ծիծաղում է իր դիմաց ճօճուող կրակի վրայ:
29 Մահակները շիւղերու տեղ կը սեպէ, Տէգին ճօճուիլը ծաղր կ’ընէ։
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41:2041:21 Булава считается у него за соломину; свисту дротика он смеется.
41:21 ὡς ως.1 as; how καλάμη καλαμη cornstalk ἐλογίσθησαν λογιζομαι account; count σφῦραι σφυρα ridicule δὲ δε though; while σεισμοῦ σεισμος earthquake πυρφόρου πυρφορος fire-bearing
41:29 כְּ֭ ˈkᵊ כְּ as קַשׁ qˌaš קַשׁ stubble נֶחְשְׁב֣וּ neḥšᵊvˈû חשׁב account תֹותָ֑ח ṯôṯˈāḥ תֹּותָח club וְ֝ ˈw וְ and יִשְׂחַ֗ק yiśḥˈaq שׂחק laugh לְ lᵊ לְ to רַ֣עַשׁ rˈaʕaš רַעַשׁ quaking כִּידֹֽון׃ kîḏˈôn כִּידֹון dart
41:20. quasi stipulam aestimabit malleum et deridebit vibrantem hastamAs stubble will he esteem the hammer, and he will laugh him to scorn who shaketh the spear.
29. Clubs are counted as stubble: he laugheth at the rushing of the javelin.
41:20. Smoke passes out of his nostrils, like a pot that is heated and boiling.
41:20. Out of his nostrils goeth smoke, as [out] of a seething pot or caldron.
KJV [29] Darts are counted as stubble: he laugheth at the shaking of a spear:

41:21 Булава считается у него за соломину; свисту дротика он смеется.
41:21
ὡς ως.1 as; how
καλάμη καλαμη cornstalk
ἐλογίσθησαν λογιζομαι account; count
σφῦραι σφυρα ridicule
δὲ δε though; while
σεισμοῦ σεισμος earthquake
πυρφόρου πυρφορος fire-bearing
41:29
כְּ֭ ˈkᵊ כְּ as
קַשׁ qˌaš קַשׁ stubble
נֶחְשְׁב֣וּ neḥšᵊvˈû חשׁב account
תֹותָ֑ח ṯôṯˈāḥ תֹּותָח club
וְ֝ ˈw וְ and
יִשְׂחַ֗ק yiśḥˈaq שׂחק laugh
לְ lᵊ לְ to
רַ֣עַשׁ rˈaʕaš רַעַשׁ quaking
כִּידֹֽון׃ kîḏˈôn כִּידֹון dart
41:20. quasi stipulam aestimabit malleum et deridebit vibrantem hastam
As stubble will he esteem the hammer, and he will laugh him to scorn who shaketh the spear.
29. Clubs are counted as stubble: he laugheth at the rushing of the javelin.
41:20. Smoke passes out of his nostrils, like a pot that is heated and boiling.
41:20. Out of his nostrils goeth smoke, as [out] of a seething pot or caldron.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
41:29: Darts are counted as stubble - All these verses state that he cannot be wounded by any kind of weapon, and that he cannot be resisted by any human strength. A young crocodile, seen by M. Maillet, twelve feet long, and which had not eaten a morsel for thirty-five days, its mouth having been tied all that time, was nevertheless so strong, that with a blow of its tail it overturned a bale of coffee, and five or six men, with the utmost imaginable ease! What power then must lodge in one twenty feet long, well fed, and in health!
Albert Barnes: Notes on the Bible - 1834
41:29: Darts are counted as stubble - The word rendered "darts" (תותח tô thâ ch) occurs nowhere else in the Scriptures. It is from יתח, obsolete root, "to beat with a club." The word here probably means clubs. Darts and spears are mentioned before, and the object seems to be to enumerate all the usual, instruments of attack. The singular is used here with a plural verb in a collective sense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:29: Ch2 26:14
Job 41:30
John Gill
41:29 Darts are counted as stubble,.... Darts being mentioned before, perhaps something else is meant here, and, according to Ben Gersom, the word signifies an engine out of which stones are cast to batter down walls; but these are of no avail against the leviathan;
he laugheth at the shaking of a spear; at him, knowing it cannot hurt him; the crocodile, as Thevenot says (g), is proof against the halberd. The Septuagint version is, "the shaking of the pyrophorus", or torch bearer; one that carried a torch before the army, who, when shook, it was a token to begin the battle; which the leviathan being fearless of laughs at it; See Gill on Obad 1:18.
(g) Travels, part 1. b. 2. c. 72. p. 245.
Robert Jamieson, A. R. Fausset and David Brown
41:29 Darts--rather, "clubs"; darts have been already mentioned (Job 41:26).
41:2141:21: Անկողինք նորա տէ՛գք սրեալք. ամենայն ոսկի ծովու ընդ նովաւ իբրեւ զկա՛ւ անբաւ[9573]։ [9573] Ոմանք. Ընկողինք նորա տէգք։
21 Սուր-սուր տէգերը նրա անկողինն են: Ծովի ամբողջ ոսկին նրա տակ՝ անբաւ կաւի պէս է:
30 Անոր տակ սրածայր խեցիի կտորուանք կան, Ցեխին վրայ սուր բաներ կը տարածէ։
Անկողինք նորա տէգք սրեալք. ամենայն ոսկի ծովու ընդ նովաւ իբրեւ զկաւ անբաւ:

41:21: Անկողինք նորա տէ՛գք սրեալք. ամենայն ոսկի ծովու ընդ նովաւ իբրեւ զկա՛ւ անբաւ[9573]։
[9573] Ոմանք. Ընկողինք նորա տէգք։
21 Սուր-սուր տէգերը նրա անկողինն են: Ծովի ամբողջ ոսկին նրա տակ՝ անբաւ կաւի պէս է:
30 Անոր տակ սրածայր խեցիի կտորուանք կան, Ցեխին վրայ սուր բաներ կը տարածէ։
zohrab-1805▾ eastern-1994▾ western am▾
41:2141:22 Под ним острые камни, и он на острых камнях лежит в грязи.
41:22 ἡ ο the στρωμνὴ στρωμνη he; him ὀβελίσκοι οβελισκος sharp πᾶς πας all; every δὲ δε though; while χρυσὸς χρυσος gold θαλάσσης θαλασσα sea ὑπ᾿ υπο under; by αὐτὸν αυτος he; him ὥσπερ ωσπερ just as πηλὸς πηλος mud; clay ἀμύθητος αμυθητος unspeakable; unspeakably many
41:30 תַּ֭חְתָּיו ˈtaḥtāʸw תַּחַת under part חַדּ֣וּדֵי ḥaddˈûḏê חַדּוּדִים points חָ֑רֶשׂ ḥˈāreś חֶרֶשׂ clay יִרְפַּ֖ד yirpˌaḏ רפד spread out חָר֣וּץ ḥārˈûṣ חָרוּץ threshing instrument עֲלֵי־ ʕᵃlê- עַל upon טִֽיט׃ ṭˈîṭ טִיט clay
41:21. sub ipso erunt radii solis sternet sibi aurum quasi lutumThe beams of the sun shall be under him, and he shall strew gold under him like mire.
30. His underparts are sharp potsherds: he spreadeth a threshing wain upon the mire.
41:21. His breath causes coal to burn, and a flame comes forth from his mouth.
41:21. His breath kindleth coals, and a flame goeth out of his mouth.
KJV [30] Sharp stones [are] under him: he spreadeth sharp pointed things upon the mire:

41:22 Под ним острые камни, и он на острых камнях лежит в грязи.
41:22
ο the
στρωμνὴ στρωμνη he; him
ὀβελίσκοι οβελισκος sharp
πᾶς πας all; every
δὲ δε though; while
χρυσὸς χρυσος gold
θαλάσσης θαλασσα sea
ὑπ᾿ υπο under; by
αὐτὸν αυτος he; him
ὥσπερ ωσπερ just as
πηλὸς πηλος mud; clay
ἀμύθητος αμυθητος unspeakable; unspeakably many
41:30
תַּ֭חְתָּיו ˈtaḥtāʸw תַּחַת under part
חַדּ֣וּדֵי ḥaddˈûḏê חַדּוּדִים points
חָ֑רֶשׂ ḥˈāreś חֶרֶשׂ clay
יִרְפַּ֖ד yirpˌaḏ רפד spread out
חָר֣וּץ ḥārˈûṣ חָרוּץ threshing instrument
עֲלֵי־ ʕᵃlê- עַל upon
טִֽיט׃ ṭˈîṭ טִיט clay
41:21. sub ipso erunt radii solis sternet sibi aurum quasi lutum
The beams of the sun shall be under him, and he shall strew gold under him like mire.
30. His underparts are sharp potsherds: he spreadeth a threshing wain upon the mire.
41:21. His breath causes coal to burn, and a flame comes forth from his mouth.
41:21. His breath kindleth coals, and a flame goeth out of his mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:30: Sharp stones are under him - So hard and impenetrable are his scales, that splinters of flint are the same to him as the softest reeds.
Albert Barnes: Notes on the Bible - 1834
41:30: Sharp stones are under him - Margin, as in Hebrew, "pieces of pot sherd." The Hebrew word (חדוד chaddû d), means "sharp, pointed"; and the phrase used here means "the sharp points of a potsherd," or broken pieces of earthenware. The reference is, undoubtedly, to the scales of the animal, which were rough and pointed, like the broken pieces of earthenware. This description would not agree with the whale, and indeed will accord with no other animal so well as with the crocodile. The meaning is, that the under parts of his body, with which he rests upon the mire, are made up of sharp, pointed things, like broken pottery.
He spreadeth sharp pointed things upon the mire - That is, when he rests or stretches himself on the mud or slime of the bank of the river. The word used here and rendered "sharp pointed things" (חרוץ châ rû ts) means properly something "cut in;" then something sharpened or pointed; and is used to denote "a threshing sledge;" see this instrument described in Isa 28:27-28, note; Isa 41:15, note. It is not certain, however, that there is any allusion here to that instrument. It is rather to anything that is rough or pointed, and refers to the lower part of the animal as having this character. The Vulgate renders this, "Beneath him are the rays of the sun, and he reposeth on gold as on clay." Dr. Harris, Dr. Good, and Prof. Lee, suppose it refers to what the animal lies on, meaning that he lies on splinters of rock and broken stone with as much readiness and ease as if it were clay. But the above seems to me to be the true interpretation. It is that of Gesenius, Rosenmuller, and Umbreit. Grotius understands it as meaning that the weapons thrown at him lie around him like broken pieces of pottery.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:30: Sharp stones: Heb. Sharp pieces of potsherd
he: So hard and impenetrable are his scales, that splinters of flint are the same to him as the softest reeds.
Job 41:31
Geneva 1599
41:30 Sharp stones (i) [are] under him: he spreadeth sharp pointed things upon the mire.
(i) His skin is so hard that he lies with a great ease on the stones as in the mud.
John Gill
41:30 Sharp stones are under him,.... And yet give him no pain nor uneasiness;
he spreadeth sharp pointed things upon the mire; and makes his bed of them and lies upon them; as sharp stones, as before, shells of fishes, broken pieces of darts, arrows, and javelins thrown at him, which fall around him: this does not so well agree with the crocodile, the skin of whose belly is soft and thin; wherefore dolphins plunge under it and cut it with a thorn, as Pliny (h) relates, or with spiny fins (i); but with the whale, which lies among hard rocks and sharp stones, and large cutting pieces of ice, as in the northern seas.
(h) Nat. Hist. l. 8. c. 25. (i) Sandys's Travels, l. 2. p. 78.
Robert Jamieson, A. R. Fausset and David Brown
41:30 stones--rather, "potsherds," that is, the sharp and pointed scales on the belly, like broken pieces of pottery.
sharp-pointed things--rather, "a threshing instrument," but not on the fruits of the earth, but "on the mire"; irony. When he lies on the mire, he leaves the marks of his scales so imprinted on it, that one might fancy a threshing instrument with its sharp teeth had been drawn over it (Is 28:27).
41:2241:22: Եռացուցանէ զանդունդս իբրեւ զկատսայ. համարի զծով իբրեւ զոչինչ.
22 Անդունդները կաթսայի պէս է եռացնում: Ծովը ոչնչութիւն է համարում, անդնդային տարտարոսը՝ մի գերի,
31 Անդունդը սանի մը պէս կ’եռացնէ Ու ծովը օծանելիքի կաթսային նման կ’ընէ։
Եռացուցանէ զանդունդս իբրեւ զկաթսայ, [417]համարի զծով իբրեւ զոչինչ:

41:22: Եռացուցանէ զանդունդս իբրեւ զկատսայ. համարի զծով իբրեւ զոչինչ.
22 Անդունդները կաթսայի պէս է եռացնում: Ծովը ոչնչութիւն է համարում, անդնդային տարտարոսը՝ մի գերի,
31 Անդունդը սանի մը պէս կ’եռացնէ Ու ծովը օծանելիքի կաթսային նման կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
41:2241:23 Он кипятит пучину, как котел, и море претворяет в кипящую мазь;
41:23 ἀναζεῖ αναζεω the ἄβυσσον αβυσσος abyss ὥσπερ ωσπερ just as χαλκεῖον χαλκειον lead; consider δὲ δε though; while τὴν ο the θάλασσαν θαλασσα sea ὥσπερ ωσπερ just as ἐξάλειπτρον εξαλειπτρον unguent-box
41:31 יַרְתִּ֣יחַ yartˈîₐḥ רתח boil כַּ ka כְּ as † הַ the סִּ֣יר ssˈîr סִיר pot מְצוּלָ֑ה mᵊṣûlˈā מְצֹולָה depth יָ֝֗ם ˈyˈom יָם sea יָשִׂ֥ים yāśˌîm שׂים put כַּ ka כְּ as † הַ the מֶּרְקָחָֽה׃ mmerqāḥˈā מֶרְקָחָה ointment pot
41:22. fervescere faciet quasi ollam profundum mare ponet quasi cum unguenta bulliuntHe shall make the deep sea to boil like a pot, and shall make it as when ointments boil.
31. He maketh the deep to boil like a pot: he maketh the sea like ointment.
41:22. Strength dwells in his neck, and destitution goes before his presence.
41:22. In his neck remaineth strength, and sorrow is turned into joy before him.
KJV [31] He maketh the deep to boil like a pot: he maketh the sea like a pot of ointment:

41:23 Он кипятит пучину, как котел, и море претворяет в кипящую мазь;
41:23
ἀναζεῖ αναζεω the
ἄβυσσον αβυσσος abyss
ὥσπερ ωσπερ just as
χαλκεῖον χαλκειον lead; consider
δὲ δε though; while
τὴν ο the
θάλασσαν θαλασσα sea
ὥσπερ ωσπερ just as
ἐξάλειπτρον εξαλειπτρον unguent-box
41:31
יַרְתִּ֣יחַ yartˈîₐḥ רתח boil
כַּ ka כְּ as
הַ the
סִּ֣יר ssˈîr סִיר pot
מְצוּלָ֑ה mᵊṣûlˈā מְצֹולָה depth
יָ֝֗ם ˈyˈom יָם sea
יָשִׂ֥ים yāśˌîm שׂים put
כַּ ka כְּ as
הַ the
מֶּרְקָחָֽה׃ mmerqāḥˈā מֶרְקָחָה ointment pot
41:22. fervescere faciet quasi ollam profundum mare ponet quasi cum unguenta bulliunt
He shall make the deep sea to boil like a pot, and shall make it as when ointments boil.
31. He maketh the deep to boil like a pot: he maketh the sea like ointment.
41:22. Strength dwells in his neck, and destitution goes before his presence.
41:22. In his neck remaineth strength, and sorrow is turned into joy before him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Правильное чтение данного стиха такое, "внизу у него острые черепицы; он лежит, как борона на грязи". Ничем нельзя пробить спину крокодила, не поддается ударам и живот. Чешуи на нем менее крепки, чем на спине, но все же достаточно тверды. Их отпечаток остается на земле, когда чудовище ползет или же отдыхает.
Adam Clarke: Commentary on the Bible - 1831
41:31: He maketh the deep to boil like a pot - This is occasioned by strongly agitating the waters at or near the bottom; and the froth which arises to the top from this agitation may have the appearance of ointment. But several travelers say that the crocodile has a very strong scent of musk, and that he even imparts this smell to the water through which he passes, and therefore the text may be taken literally. This property of the crocodile has been noticed by several writers.
Albert Barnes: Notes on the Bible - 1834
41:31: He maketh the deep to boil like a pot - In his rapid motion through it. The word "deep" (מצולה metsô lâ h) may refer to any deep place - either of the sea, of a river, or of mire, Psa 69:2. It is applied to the depths of the sea, Jon 2:3; Mic 7:19; but there is nothing in the word that will pRev_ent its application to a large river like the Nile - the usual abode of the crocodile.
He maketh the sea - The word "sea" (ים yâ m) is often applied to a large river, like the Nile or the Euphrates; see the notes at Isa 19:5.
Like a pot of ointment - When it is mixed, or stirred together. Bochart supposes that there is an allusion here to the smell of musk, which it is said the crocodile has, and by which the waters through which he passes seem to be perfumed. But the allusion seems rather to be merely to the fact that the deep is agitated by him when he passes through it, as if it were stirred from the bottom like a pot of ointment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:31: Job 41:20
Job 41:32
Carl Friedrich Keil and Franz Delitzsch
41:22
22 Great strength resteth upon his neck,
And despair danceth hence before him.
23 The flanks of his flesh are thickly set,
Fitting tightly to him, immoveable.
24 His heart is firm like stone,
And firm like the nether millstone.
25 The mighty are afraid of his rising up;
From alarm they miss their aim.
Overpowering strength lodges on its neck, i.e., has its abiding place there, and before it despair, prop. melting away, dissolution (דּאבה from דּאב, Arab. ḏ'b = דּוּב Hiph., Arab. ḍ'b II, to bring into a loose condition, synon. חמס), dances hence, i.e., spring up and away (ידוּץ, Arab. jadisu, to run away), i.e., it spreads before it a despondency which produces terror, and deprives of strength. Even the pendulous fleshy parts (מפּלי), especially of its belly, hang close together, דבקוּ, i.e., they are not flabby, but fit to it, like a metal casting, without moving, for the skin is very thick and covered with thick scales; and because the digestive apparatus of the animal occupies but little space, and the scales of the back are continued towards the belly, the tender parts appear smaller, narrower, and closer together than in other animals. יצוּק here is not, as Job 27:2; Job 29:6, the fut. of צוּק, but the part. of יצק, as also Job 41:24: its heart is firm and obdurate, as though it were of cast brass, hard as stone, and in fact as the nether millstone (פלח from פלח, falacha, to split, crush in pieces), which, because it has to bear the weight and friction of the upper, must be particularly hard. It is not intended of actual stone-like hardness, but only of its indomitable spirit and great tenacity of life: the activity of its heart is not so easily disturbed, and even fatal wounds do not so quickly bring it to a stand. משּׂמו from שׂת = שׂאת = שׂאת), primary form שׂאתּ, is better understood in the active sense: afraid of its rising, than the passive: of its exaltedness. אילים (according to another reading אלים) is not, with Ew., to be derived from איל (Arab. ı̂jal), a ram; but אילים Ex 15:15; Ezek 17:13 (comp. גּירים 2Chron 2:16, נירי 2Kings 22:29), אלים Ezek 31:11; Ezek 32:21, and אוּלים Cheth. 4Kings 24:15, are only alternating forms and modes of writing of the participial adject., derived from אוּל (איל) first of all in the primary form awil (as גּר = gawir). The signif. assigned to the verb אול: to be thick = fleshy, which is said then to go over into the signif. to be stupid and strong (Ges. Handwrterb.), rests upon a misconception: âla is said of fluids "to become thick," because they are condensed, since they go back, i.e., sink in or settle (Ges. correctly in Thes.: notio crassitiei a retrocendendo). The verb âla, ja'ûlu, unites in itself the significations to go backward, to be forward, and to rule; the last two: anteriorem and superiorem esse, probably belong together, and אל signifies, therefore, a possessor of power, who is before and over others. התחטּא, Job 41:25, has the signif., which does not otherwise occur, to miss the mark (from חטא, Arab. chaṭiya, to miss, opp. Arab. ṣâb, to hit the mark), viz., (which is most natural where אילים is the subject spoken of) since they had designed the slaughter and capture of the monster. שׁברים is intended subjectively, as תּבירא = פּחד Ex 15:16, Targ. II, and also as the Arab. thubûr, employed more in reference to the mind, can be used of pain.
Geneva 1599
41:31 He maketh the deep to (k) boil like a pot: he maketh the sea like a pot of ointment.
(k) Either he makes the sea to seem like it is boiling by his wallowing, or else he spouts water in such abundance as it would seem that the sea boiled.
John Gill
41:31 He maketh the deep to boil (k) like a pot,.... Which is all in a from through the violent agitation and motion of the waves, caused by its tossing and tumbling about; which better suits with the whale than the crocodile, whose motion in the water is not so vehement;
he maketh the sea like a pot of ointment; this also seems to make against the crocodile, which is a river fish, and is chiefly in the Nile. Lakes indeed are sometimes called seas, in which crocodiles are found; yea, they are also said to be in the seas, Ezek 32:2; and Pliny (l) speaks of them as common to the land, river, and sea; and the Nile is in the Alcoran (m) called the sea, and its ancient name was "Oceames" with the Egyptians, that is, in Greek, "ocean", as Diodorus Siculus (n) affirms; and so it is thought to be the Egyptian sea in Is 11:15. It is observed that they leave a sweet scent behind them; thus Peter Martyr (o), in his account of the voyages of Columbus in the West Indies, says, they sometimes met with crocodiles, which, when they fled or took water, they left a very sweet savour behind them, sweeter than musk or castoreum. But this does not come up to the expression here of making the sea like a pot of ointment; but the sperm of the whale comes much nearer to it, which is of a fat oily nature, and like ointment, and which the whale sometimes throws out in great abundance, so that the sea is covered with it; whole pails full may be taken out of the water; it swims upon the sea like fat; abundance of it is seen in calm weather, so that it makes the sea all foul and slimy (p): and there are a sort of birds called "mallemuck", which fly in great numbers and feed upon it (q). I cannot but remark what the bishop of Bergen observes (r) of the sea serpent, that its excrements float on the water in summertime like fat slime.
(k) "Fervetque----aequor". Virgil. Georgic. l. 1. v. 327. (l) Nat. Hist. l. 32. c. 11. (m) Schultens in Job, xiv. 11. (n) Bibliothec. l. 1. p. 17. (o) Decad. 3. l. 4. (p) Voyage to Spitzbergen, p. 148, 149. (q) Vid. Scheuchzer. ut supra, (vol. 4.) p. 852. & Voyage to Spitzbergen, p. 167. (r) Pantoppidan's History of Norway, part 2. p. 204.
John Wesley
41:31 Boil - To swell, and foam, and froth by his strong and vehement motion, as any liquor does when it is boiled in a pot, especially boiling ointment. The sea - The great river Nile, is called a sea, both in scripture, as Is 11:15, and in other authors, as Euphrates is called the sea of Babylon, Is 21:1; Jer 51:36. Lakes also are most frequently called seas both in the Old and New Testament: and in such lakes the crocodiles are as well as in the Nile.
Robert Jamieson, A. R. Fausset and David Brown
41:31 Whenever he moves.
sea--the Nile (Is 19:5; Nahum 3:8).
pot of ointment--the vessel in which it is mixed. Appropriate to the crocodile, which emits a musky smell.
41:2341:23: եւ զտարտարոսն անդնդոց իբրեւ զգերի մի. համարեցաւ զանդունդս իւր ճեմելի։
23 անդունդները՝ զբօսավայր:
32 Իր ետեւէն ճամբան պայծառ կ’երեւցնէ, Անդունդը ճերմկցած մազերու կը նմանի։
եւ զտարտարոսն անդնդոց իբրեւ զգերի մի. համարեցաւ զանդունդս իւր ճեմելի:

41:23: եւ զտարտարոսն անդնդոց իբրեւ զգերի մի. համարեցաւ զանդունդս իւր ճեմելի։
23 անդունդները՝ զբօսավայր:
32 Իր ետեւէն ճամբան պայծառ կ’երեւցնէ, Անդունդը ճերմկցած մազերու կը նմանի։
zohrab-1805▾ eastern-1994▾ western am▾
41:2341:24 оставляет за собою светящуюся стезю; бездна кажется сединою.
41:24 τὸν ο the δὲ δε though; while τάρταρον ταρταρος the ἀβύσσου αβυσσος abyss ὥσπερ ωσπερ just as αἰχμάλωτον αιχμαλωτος captive ἐλογίσατο λογιζομαι account; count ἄβυσσον αβυσσος abyss εἰς εις into; for περίπατον περιπατος walking about; walking
41:32 אַ֭חֲרָיו ˈʔaḥᵃrāʸw אַחַר after יָאִ֣יר yāʔˈîr אור be light נָתִ֑יב nāṯˈîv נָתִיב path יַחְשֹׁ֖ב yaḥšˌōv חשׁב account תְּהֹ֣ום tᵊhˈôm תְּהֹום primeval ocean לְ lᵊ לְ to שֵׂיבָֽה׃ śêvˈā שֵׂיבָה age
41:23. post eum lucebit semita aestimabit abyssum quasi senescentemA path shall shine after him, he shall esteem the deep as growing old.
32. He maketh a path to shine after him; one would think the deep to be hoary.
41:23. The parts of his body work in harmony together. He will send lightning bolts against him, and they will not be carried to another place.
41:23. The flakes of his flesh are joined together: they are firm in themselves; they cannot be moved.
KJV [32] He maketh a path to shine after him; [one] would think the deep [to be] hoary:

41:24 оставляет за собою светящуюся стезю; бездна кажется сединою.
41:24
τὸν ο the
δὲ δε though; while
τάρταρον ταρταρος the
ἀβύσσου αβυσσος abyss
ὥσπερ ωσπερ just as
αἰχμάλωτον αιχμαλωτος captive
ἐλογίσατο λογιζομαι account; count
ἄβυσσον αβυσσος abyss
εἰς εις into; for
περίπατον περιπατος walking about; walking
41:32
אַ֭חֲרָיו ˈʔaḥᵃrāʸw אַחַר after
יָאִ֣יר yāʔˈîr אור be light
נָתִ֑יב nāṯˈîv נָתִיב path
יַחְשֹׁ֖ב yaḥšˌōv חשׁב account
תְּהֹ֣ום tᵊhˈôm תְּהֹום primeval ocean
לְ lᵊ לְ to
שֵׂיבָֽה׃ śêvˈā שֵׂיבָה age
41:23. post eum lucebit semita aestimabit abyssum quasi senescentem
A path shall shine after him, he shall esteem the deep as growing old.
32. He maketh a path to shine after him; one would think the deep to be hoary.
41:23. The parts of his body work in harmony together. He will send lightning bolts against him, and they will not be carried to another place.
41:23. The flakes of his flesh are joined together: they are firm in themselves; they cannot be moved.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24. Еще больший след оставляет крокодил в воде. От его быстрых, стремительных движений (ср. ст. 11-12) она приходит в такое же волнение, какое бывает при кипении. "Море он превращает в сосуд с кипящими благовониями". Приведенные крокодилом в движение воды "моря", т. е. Нила (Ис XIX:5; Наум III:8) напоминают "кипящие благовония", так как он оставляет после себя запах муксуса. Взволнованная животным вода покрывается пеною, напоминающею по своей белизне седину.
Adam Clarke: Commentary on the Bible - 1831
41:32: He maketh a path to shine after him - In certain states of the weather a rapid motion through the water disengages many sparks of phosphoric fire. I have seen this at sea; once particularly, on a fine clear night, with a good breeze, in a fast-sailing vessel, I leaned over the stern, and watched this phenomenon for hours. The wake of the vessel was like a stream of fire; millions of particles of fire were disengaged by the ship's swift motion through the water, nearly in the same way as by the electric cushion and cylinder; and all continued to be absorbed at a short distance from the vessel. Whether this phenomenon takes place in fresh water or in the Nile, I have had no opportunity of observing.
The deep to be hoary - By the frost and foam raised by the rapid passage of the animal through the water.
Albert Barnes: Notes on the Bible - 1834
41:32: He maketh a path to shine after him - This refers doubtless to the white foam of the waters through which he passes. If this were spoken of some monster that commonly resides in the ocean, it would not be unnatural to suppose that it refers to the phosphoric light such as is observed when the waters are agitated, or when a vessel passes rapidly through them. If it refers, however, to the crocodile, the allusion must be understood of the hoary appearance of the Nile or the lake where he is found.
One would think the deep to be hoary - Homer often speaks of the sea as πολιὴν θάλασσαν poliē n thalassan - "the hoary sea." So Apollonius, speaking of the Argonauts, Lib. i. 545:
- μακραὶ δ ̓ αἰὲν ἐλευκαίνοντο κέλευθοι -
- makrai d' aien eleukainonto keleuthoi -
"The long paths were always white"
So Catullus, in Epith. Pelei:
Totaque remigio spumis incanuit unda.
And Ovid, Epis. Oeno:
- remis eruta canet aqua.
The rapid motion of an aquatic animal through the water will produce the effect here referred to.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:32: By his rapid passage through the water he makes it white with foam; and by his tail he causes the waves behind him to sparkle like a trail of light.
to shine: Gen 1:15
deep: Job 28:14, Job 38:16, Job 38:30; Gen 1:2
hoary: Gen 15:15, Gen 25:8, Gen 42:38; Pro 16:31, Pro 20:29
Job 41:33
Geneva 1599
41:32 He maketh a path to (l) shine after him; [one] would think the deep [to be] hoary.
(l) That is, a white froth and shining stream before him.
John Gill
41:32 He maketh a path to shine after him,.... Upon the sea, by raising a white from upon it, through its vehement motion as it passes along, or by the spermaceti it casts out and leaves behind it. It is said (s) that whales will cut and plough the sea in such a manner, as to leave a shining glittering path behind them, the length of a German mile, which is three of ours;
one would think the deep to be hoary; to be old and grey headed, or white like the hair of the head of an old man, a figure often used of the sea by poets (t); and hence "Nereus" (u), which is the sea, is said to be an old man, because the froth in the waves of it looks like white hair.
(s) Vid. Scheuchzer. ibid. (vol. 4.) p. 853. (t) , Homer. Iliad. 1. v. 350. , Iliad. 4. v. 248. "incanuit unda", Catullus. (u) Phurnutus de Natura Deorum, p. 63.
John Wesley
41:32 Shine - By the white froth or foam upon the waters. The same may be observed in the wake of a ship by night.
Robert Jamieson, A. R. Fausset and David Brown
41:32 path--the foam on his track.
hoary--as hair of the aged.
41:2441:24: Եւ չի՛ք ինչ յերկրի՝ որ նմա՛ն է նմա. արարեալ խաղալիկ հրեշտակաց իմոց[9574]։ [9574] Ոմանք. Յերկրէ որ նման է նորա։
24 Երկրի վրայ չկայ բան, որ նման լինի նրան: Նա ստեղծուել է իբրեւ խաղալիք իմ հրեշտակների համար:
33 Երկրի վրայ անոր նմանը չկայ, Որ այնպէս անվախ ստեղծուած ըլլայ։
Եւ չիք ինչ յերկրի` որ նման է նմա, արարեալ [418]խաղալիկ հրեշտակաց իմոց:

41:24: Եւ չի՛ք ինչ յերկրի՝ որ նմա՛ն է նմա. արարեալ խաղալիկ հրեշտակաց իմոց[9574]։
[9574] Ոմանք. Յերկրէ որ նման է նորա։
24 Երկրի վրայ չկայ բան, որ նման լինի նրան: Նա ստեղծուել է իբրեւ խաղալիք իմ հրեշտակների համար:
33 Երկրի վրայ անոր նմանը չկայ, Որ այնպէս անվախ ստեղծուած ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
41:2441:25 Нет на земле подобного ему; он сотворен бесстрашным;
41:25 οὐκ ου not ἔστιν ειμι be οὐδὲν ουδεις no one; not one ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ὅμοιον ομοιος like; similar to αὐτῷ αυτος he; him πεποιημένον ποιεω do; make ἐγκαταπαίζεσθαι εγκαταπαιζω under; by τῶν ο the ἀγγέλων αγγελος messenger μου μου of me; mine
41:33 אֵֽין־ ʔˈên- אַיִן [NEG] עַל־ ʕal- עַל upon עָפָ֥ר ʕāfˌār עָפָר dust מָשְׁלֹ֑ו mošlˈô מֹשֶׁל likeness הֶ֝ ˈhe הַ the עָשׂ֗וּ ʕāśˈû עשׂה make לִ li לְ to בְלִי־ vᵊlî- בְּלִי destruction חָֽת׃ ḥˈāṯ חַת terror
41:24. non est super terram potestas quae conparetur ei qui factus est ut nullum timeretThere is no power upon earth that can be compared with him who was made to fear no one,
33. Upon earth there is not his like, that is made without fear.
41:24. His heart will be as hard as a stone and as dense as a blacksmith’s anvil.
41:24. His heart is as firm as a stone; yea, as hard as a piece of the nether [millstone].
KJV [33] Upon earth there is not his like, who is made without fear:

41:25 Нет на земле подобного ему; он сотворен бесстрашным;
41:25
οὐκ ου not
ἔστιν ειμι be
οὐδὲν ουδεις no one; not one
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ὅμοιον ομοιος like; similar to
αὐτῷ αυτος he; him
πεποιημένον ποιεω do; make
ἐγκαταπαίζεσθαι εγκαταπαιζω under; by
τῶν ο the
ἀγγέλων αγγελος messenger
μου μου of me; mine
41:33
אֵֽין־ ʔˈên- אַיִן [NEG]
עַל־ ʕal- עַל upon
עָפָ֥ר ʕāfˌār עָפָר dust
מָשְׁלֹ֑ו mošlˈô מֹשֶׁל likeness
הֶ֝ ˈhe הַ the
עָשׂ֗וּ ʕāśˈû עשׂה make
לִ li לְ to
בְלִי־ vᵊlî- בְּלִי destruction
חָֽת׃ ḥˈāṯ חַת terror
41:24. non est super terram potestas quae conparetur ei qui factus est ut nullum timeret
There is no power upon earth that can be compared with him who was made to fear no one,
33. Upon earth there is not his like, that is made without fear.
41:24. His heart will be as hard as a stone and as dense as a blacksmith’s anvil.
41:24. His heart is as firm as a stone; yea, as hard as a piece of the nether [millstone].
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Adam Clarke: Commentary on the Bible - 1831
41:33: Upon earth there is not his like - There is no creature among terrestrial animals so thoroughly dangerous, so exceedingly strong, and so difficult to be wounded or slain.
Who is made without fear - Perhaps there is no creature who is at all acquainted with man, so totally destitute of fear as the crocodile.
Albert Barnes: Notes on the Bible - 1834
41:33: Upon earth there is not his like - Hebrew, "Upon the dust." The meaning is, that no other animal can be compared with him; or the land does not produce such a monster as this. For size, strength, ferocity, courage, and formidableness, no animal will hear a comparison with him. This can be true only of some such fierce creature as the crocodile.
Who is made without fear - Margin, "Or, behave themselves with fear." The meaning is, that he is created not to be afraid; he has no dread of others In this respect he is unlike other animals. The Septuagint renders this, "He is made to be sported with by my angels."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:33: Upon: There is no creature among terrestrial animals so thoroughly dangerous, so exceedingly strong, and so difficult to be wounded or slain; and perhaps there is no creature so totally destitute of fear as the crocodile. See note on Job 41:1. Job 40:19
is made: Heb. behave themselves, Job 41:24
Job 41:34
John Gill
41:33 Upon the earth there is not his like,.... As to form and figure; in most creatures there is some likeness between those in the sea and on the land, as sea horses, calves, &c. but there is no likeness between a whale and any creature on earth; there is between the crocodile and the lizard; nor is any like the whale for the largeness of its bulk; the Targum is,
"his dominion is not on the earth,''
but on the sea, as Aben Ezra notes; but rather the sense is, there is no power on earth that he obeys and submits to, as the Tigurine version; though the meaning seems to be, that there is none like him, for what follows:
who is made without fear; yet this agrees not neither with the crocodile, which Aelianus (w) says is fearful; nor with the whale, which will make off and depart at the shoutings of men, blowing of trumpets, and making use of any tinkling instruments, at which it is frightened, as Strabo (x), Philostratus (y), and Olaus Magnus (z), relate. It is observed (a); of their valour, that if they see a man or a long boat, they go under water and run away; and are never known to endeavour to hurt any man, but when in danger; though a voyager (b) of our own says,
"we saw whales in Whale-sound, and lying aloft on the water, not fearing our ships, or aught else.''
The Targum is,
"he is made that he might not be broken;''
or bruised, as Bochart; as reptiles usually may, among whom the crocodile may be reckoned, because of its short legs; and yet is made with such a hard scaly skin, that it cannot be crushed, bruised, and broken. Aben Ezra observes that some say, the word "hu", that is, "he", is wanting, and should be supplied, "he", that is, "God, made him without fear"; or that he might not be bruised; wherefore Cocceius interprets the following words entirely of God.
(w) De Animal. l. 10. c. 24. (x) Geograph. l. 15. p. 499. (y) Vit. Apollon. l. 3. c. 16. (z) De Ritu Gent. Septent. l. 21. c. 3, 6. (a) Voyage to Spitzbergen, p. 153. (b) Baffin in the North-West Fox, p. 150.
Robert Jamieson, A. R. Fausset and David Brown
41:33 who--being one who, &c.
41:2541:25: Զամենայն բարձունս տեսանէ. եւ ի՛նքն է թագաւոր ամենայնի՝ որ ՚ի ջուրսն են[9575]։[9575] Ոմանք. Եւ ինքն թագաւոր ամենայնի. կամ՝ յամենայնի։
25 Արհամարհանքով է նայում ամէն բարձր բանի, եւ ջրերում եղած ամէն ինչի թագաւորն ինքն է»:
34 Ամէն բարձր բաներու վրայ կը նայի, Բոլոր հպարտութեան որդիներուն* թագաւորն է»։
Զամենայն բարձունս տեսանէ, եւ ինքն է թագաւոր [419]ամենայնի` որ ի ջուրսն են:

41:25: Զամենայն բարձունս տեսանէ. եւ ի՛նքն է թագաւոր ամենայնի՝ որ ՚ի ջուրսն են[9575]։
[9575] Ոմանք. Եւ ինքն թագաւոր ամենայնի. կամ՝ յամենայնի։
25 Արհամարհանքով է նայում ամէն բարձր բանի, եւ ջրերում եղած ամէն ինչի թագաւորն ինքն է»:
34 Ամէն բարձր բաներու վրայ կը նայի, Բոլոր հպարտութեան որդիներուն* թագաւորն է»։
zohrab-1805▾ eastern-1994▾ western am▾
41:2541:26 на все высокое смотрит смело; он царь над всеми сынами гордости.
41:26 πᾶν πας all; every ὑψηλὸν υψηλος high; lofty ὁρᾷ οραω view; see αὐτὸς αυτος he; him δὲ δε though; while βασιλεὺς βασιλευς monarch; king πάντων πας all; every τῶν ο the ἐν εν in τοῖς ο the ὕδασιν υδωρ water
41:34 אֵֽת־ ʔˈēṯ- אֵת [object marker] כָּל־ kol- כֹּל whole גָּבֹ֥הַּ gāvˌōₐh גָּבֹהַּ high יִרְאֶ֑ה yirʔˈeh ראה see ה֝֗וּא ˈhˈû הוּא he מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole בְּנֵי־ bᵊnê- בֵּן son שָֽׁחַץ׃ ס šˈāḥaṣ . s שַׁחַץ greatness
41:25. omne sublime videt ipse est rex super universos filios superbiaeHe beholdeth every high thing, he is king over all the children of pride.
34. He beholdeth every thing that is high: he is king over all the sons of pride.
41:25. When he will be raised up, the angels will be afraid, and, because they are terrified, they will purify themselves.
41:25. When he raiseth up himself, the mighty are afraid: by reason of breakings they purify themselves.
KJV [34] He beholdeth all high [things]: he [is] a king over all the children of pride:

41:26 на все высокое смотрит смело; он царь над всеми сынами гордости.
41:26
πᾶν πας all; every
ὑψηλὸν υψηλος high; lofty
ὁρᾷ οραω view; see
αὐτὸς αυτος he; him
δὲ δε though; while
βασιλεὺς βασιλευς monarch; king
πάντων πας all; every
τῶν ο the
ἐν εν in
τοῖς ο the
ὕδασιν υδωρ water
41:34
אֵֽת־ ʔˈēṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
גָּבֹ֥הַּ gāvˌōₐh גָּבֹהַּ high
יִרְאֶ֑ה yirʔˈeh ראה see
ה֝֗וּא ˈhˈû הוּא he
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
בְּנֵי־ bᵊnê- בֵּן son
שָֽׁחַץ׃ ס šˈāḥaṣ . s שַׁחַץ greatness
41:25. omne sublime videt ipse est rex super universos filios superbiae
He beholdeth every high thing, he is king over all the children of pride.
34. He beholdeth every thing that is high: he is king over all the sons of pride.
41:25. When he will be raised up, the angels will be afraid, and, because they are terrified, they will purify themselves.
41:25. When he raiseth up himself, the mighty are afraid: by reason of breakings they purify themselves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26. Страшный для людей, крокодил не имеет себе соперника среди самых свирепых животных ("сыны гордости"; ср. XXVIII:8): они трепещут пред ним, как пред царем.
Adam Clarke: Commentary on the Bible - 1831
41:34: He is a king over all the children of pride - There is no animal in the waters that does not fear and fly from him. Hence the Chaldee renders it, all the offspring of Fishes. Calmet says, that by the children of pride the Egyptians are meant; that the crocodile is called their king, because he was one of their principal divinities; that the kings of Egypt were called Pharaoh, which signifies a crocodile; and that the Egyptians were proverbial for their pride, as may be seen in Eze 32:12. And it is very natural to say that Job, wishing to point out a cruel animal, adored by the Egyptians, and considered by them as their chief divinity, should describe him under the name of king of all the children of pride. Houbigant considers the לויתן livyathan, the coupled dragon, to be emblematical of Satan: "He lifts his proud look to God, and aspires to the high heavens; and is king over all the sons of pride." He is, in effect, the governor of every proud, haughty, impious man. What a king! What laws! What subjects! Others think that Men are intended by the sons of pride; and that it is with the design to abate their pride, and confound them in the high notions they have of their own importance, that God produces and describes an animal of whom they are all afraid, and whom none of them can conquer.
After all, what is leviathan? I have strong doubts whether either whale or crocodile be meant. I think even the crocodile overrated by this description. He is too great, too powerful, too important, in this representation. No beast, terrestrial or aquatic, deserves the high character here given, though that character only considers him as unconquerably strong, ferociously cruel, and wonderfully made. Perhaps leviathan was some extinct mammoth of the waters, as behemoth was of the land. However, I have followed the general opinion by treating him as the crocodile throughout these notes; but could not finish without stating my doubts on the subject, though I have nothing better to offer in the place of the animal in behalf of which almost all learned men and critics argue, and concerning which they generally agree. As to its being an emblem either of Pharaoh or the devil, I can say little more than, I doubt. The description is extremely dignified; and were we sure of the animal, I have no doubt we should find it in every instance correct. But after all that has been said, we have yet to learn what leviathan is!
Albert Barnes: Notes on the Bible - 1834
41:34: He beholdeth all high things - That is, he looks down on everything as inferior to him.
He is a king over all the children of pride - Referring, by "the children of pride," to the animals that are bold, proud, courageous - as the lion, the panther, etc. The lion is often spoken of as "the king of the forest," or "the king of beasts," and in a similar sense the leviathan is here spoken of as at the head of the animal creation. He is afraid of none of them; he is subdued by none of them; he is the prey of none of them. The whole argument, therefore, closes with this statement, that he is at the head of the animal creation; and it was by this magnificent description of the power of the creatures which God had made, that it was intended to impress the mind of Job with a sense of the majesty and power of the Creator. It had the effect. He was overawed with a conviction of the greatness of God, and he saw how wrong it had been for him to presume to call in question the justice, or sit in judgment on the doings, of such a Being. God did not, indeed, go into an examination of the various points which had been the subject of controversy; he did not explain the nature of his moral administration so as to relieve the mind from perplexity; but he evidently meant to leave the impression that he was vast and incomprehensible in his government, infinite in power, and had a right to dispose of his creation as he pleased. No one can doubt that God could with infinite ease have so explained the nature of his administration as to free the mind from perplexity, and so as to have resolved the difficulties which hung over the various subjects which had come into debate between Job and his friends. "Why" he did not do this, is nowhere stated, and can only be the subject of conjecture. It is possible, however, that the following suggestions may do something to show the reasons why this was not done:
(1) We are to remember the early period of the world when these transactions occurred, and when this book was composed. It was in the infancy of society, and when little light had gleamed on the human mind in regard to questions of morals and religion.
(2) In that state of things, it is not probable that either Job or his friends would have been able to comprehend the principles in accordance with which the wicked are permitted to flourish and the righteous are so much afflicted, if they had been stated. Much higher knowledge than they then possessed about the future world was necessary to understand the subject which then agitated their minds. It could not have been done without a very decided reference to the future state, where all these inequalities are to be removed.
(3) It has been the general plan of God to communicate knowledge by degrees; to impart it when people have had full demonstration of their own imbecility, and when they feel their need of divine teaching; and to reserve the great truths of religion for an advanced period of the world. In accordance with this arrangement, God bas been pleased to keep in reserve, from age to age, certain great and momentous truths, and such as were particularly adapted to throw light on the subjects of discussion between Job and his friends. They are the truths pertaining to the resurrection of the body; the retributions of the day of judgment; the glories of heaven and the woes of hell, where all the inequalities of the present state may receive their final and equal adjustment. These great truths were reserved for the triumph and glory of Christianity; and to have stated them in the time of Job, would have been to have anticipated the most important Rev_elations of that system. The truths of which we are now in possession would have relieved much of the perplexity then felt, and solved most of those questions; but the world was not then in the proper state for their Rev_elation.
(4) It was a very important lesson to be taught to people, to bow with submission to a sovereign God, without knowing the reason of his doings. No lesson, perhaps, could be learned of higher value than this. To a proud, self-confident, philosophic mind, a mind prone to rely on its own resources, and trust to its own deductions, it was of the highest importance to inculcate the duty of submission to "will" and to "sovereignty." This is a lesson which we often have to learn in life, and which almost all the trying dispensations of Providence are fitted to teach us. It is not because God has no reason for what he does; it is not because he intends we shall never know the reason; but it is because it is our "duty" to bow with submission to his will, and to acquiesce in his right to reign, even when we cannot see the reason of his doings. Could we "reason it out," and then submit "because" we saw the reason, our submission would not be to our Maker's pleasure, but to the deductions of our own minds.
Hence, all along, he so deals with man, by concealing the reason of his doings, as to bring him to submission to his authority, and to humble all human pride. To this termination all the reasonings of the Almighty in this book are conducted; and after the exhibition of his power in the tempest, after his sublime description of his own works, after his appeal to the numerous things which are in fact incomprehensible by man, we feel that God is great - that it is presumptuous in man to sit in judgment on his works - and that the mind, no matter what he does, should bow before him with profound veneration and silence. These are the great lessons which we are every day called to learn in the actual dispensations of his providence; and the "arguments" for these lessons were never elsewhere stated with so much power and sublimity as in the closing chapters of the book of Job. We have the light of the Christian religion; we can look into eternity, and see how the inequalities of the present order of things can be adjusted there; and we have sources of consolation which neither Job nor his friends enjoyed; but still, with all this light, there are numerous cases where we are required to bow, not because we see the reason of the divine dealings, but because such is the will of God. To us, in such circumstances, this argument of the Almighty is adapted to teach the most salutary lessons.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:34: he is: Job 26:12; Exo 5:2; Psa 73:6, Psa 73:10; Isa 28:1; Eze 29:3; Rev 12:1-3, Rev 13:2; Rev 20:2, Rev 20:3
Geneva 1599
41:34 He beholdeth (m) all high [things]: he [is] a king over all the children of pride.
(m) He despises all other beasts and monsters, and is the proudest of all others.
John Gill
41:34 He beholdeth all high things,.... Or "who beholdeth all high things"; even he that made leviathan, that is, God, as the above interpreter: he does that which Job was bid to do, and could not; beholds everyone that is proud, and abases him, Job 40:11; and therefore he ought to acknowledge his sovereignty and superiority over him, and submit to him;
he is a king over all the children of pride: the proud angels that fell, and all the proud sons of men; proud monarchs and potentates of the earth, such as Nebuchadnezzar and others, Dan 4:31. But interpreters generally understand all this either of the crocodile, or of a fish of the whale kind. Bochart observes, that the crocodile, though it has short legs, will behold, and meet unterrified, beasts abundantly taller than itself, and with one stroke of its tail break their legs and bring them low; and will destroy not only men, but all sorts of beasts, as elephants, camels, horses, oxen, boars, and every animal whatsoever. But others apply this to the whale, which beholds the tossing waves of the sea, which mount up to heaven; the clouds of heaven on high over it; the lofty cliffs or shores, and ships of the greatest bulk and height; and which, when it lifts up itself above the water, equals the high masts of ships, and is abundantly superior to all the tribes of watery animals, or the beasts of the sea. But this seems not wholly to come up to the expressions here used. Upon the whole, as there are some things that agree with the crocodile, and not the whale; and others that agree with the whale, of one sort or another, and not with the crocodile; it is uncertain which is meant, and it seems as if neither of them were intended: and to me very probable is the opinion of Johannes Camerensis (c), and to which the learned Schultens most inclines, that the leviathan is the dragon of the land sort, called leviathan, the piercing serpent, as distinct from the dragon in the sea, Is 27:1; which agrees with the description of the leviathan in the whole: as its prodigious size; its terrible countenance; its wide jaws; its three forked tongue; its three rows of sharp teeth; its being covered all over, back and belly, with thick scales, not to be penetrated by arrows and darts; its flaming eyes, its fiery breath, and being most terrible to all, and fearless of every creature; it will engage with any, and conquer and kill an elephant (d); hence in Ethiopia dragons have no other names than elephant killers: and so it may be said to be king over all the children of pride; of all which proof may be given from various writers, as Pliny (e), Aelianus (f), Philostratus (g), and others; and particularly the dragon Attilius Regulus, the Roman general, killed near Bagrade in Africa, is a proof itself of almost all the above articles, as Osorius (h) has described it; nor is it any objection that the leviathan is represented as being in the sea, since the dragon, even the land dragon, will plunge into rivers, and is often found in lakes called seas, and in maritime places, and will go into the sea itself, as Pliny (i) and Philostratus (k) relate. To which may be added, that this creature was found among the Troglodytes (l) who lived near the Red sea, and not far from Arabia, where Job dwelt, and so might be well known by him: and besides, of all creatures, it is the most lively emblem of the devil, which all the ancient Christian writers make leviathan to be; and Satan is expressly called the dragon in Rev_ 12:3. So Suidas (m) says, the devil is called a dragon in Job. But be the leviathan what it may, it certainly is an illustrious instance of the power of God in making it; and therefore Job and every other man ought to submit to him that made it, in all things, and be humble under his mighty hand; owning freely, that it is his right hand, and his only, and not man's, that can save, either in a temporal or spiritual sense; for which end this and the behemoth are instanced in.
(See definition for 03882. Editor.)
(c) Apud Pinedam, in v. 1. (d) Isidor. Origin l. 12. c. 4. (e) Nat. Hist. l. 8. c. 14. (f) De Animal. l. 2. c. 21. & l. 10. c. 48. & l. 15. c. 21. & l. 16. c. 39. (g) Vit. Apollon. l. 3. c. 2. Vid. Ovid. Metamorph. l. 3. Fab. 1. (h) Hist. l. 4. c. 8. (i) Nat. Hist. l. 8. c. 13. (k) Ut supra. (Vit. Apollon. l. 3. c. 2. Vid. Ovid. Metamorph. l. 3. Fab. 1.) (l) Plin. Nat. Hist. l. 8. c. 11, 12. & l. 31. c. 2. (m) In voce & in voce
John Wesley
41:34 King, &c. - He can tame both the behemoth and leviathan, as strong and stout - hearted as they are. This discourse concerning them was brought in, to prove that it is God only, who can look upon proud men and abase them, bring them low, and hide them in the dust, he it is that beholdeth all high things, and wherein men dealt proudly, he is above them. He is king over all the children of pride, brutal or rational, and makes them either bend or break before him.
Robert Jamieson, A. R. Fausset and David Brown
41:34 beholdeth--as their superior.
children of pride--the proud and fierce beasts. So Job 28:8; Hebrew, "sons of pride." To humble the pride of man and to teach implicit submission, is the aim of Jehovah's speech and of the book; therefore with this as to leviathan, the type of God in His lordship over creation, He closes.