2“Can you put a rope in his nose
Or pierce his jaw with a hook? 3“Will he make many supplications to you,
Or will he speak to you soft words? 4“Will he make a covenant with you?
Will you take him for a servant forever? 5“Will you play with him as with a bird,
Or will you bind him for your maidens? 6“Will the traders bargain over him?
Will they divide him among the merchants? 7“Can you fill his skin with harpoons,
Or his head with fishing spears? 8“Lay your hand on him;
Remember the battle; you will not do it again! 9“Behold, your expectation is false;
Will you be laid low even at the sight of him? 10“No one is so fierce that he dares to arouse him;
Who then is he that can stand before Me? 11“Who has given to Me that I should repay him?
Whatever is under the whole heaven is Mine. 12“I will not keep silence concerning his limbs,
Or his mighty strength, or his orderly frame. 13“Who can strip off his outer armor?
Who can come within his double mail? 14“Who can open the doors of his face?
Around his teeth there is terror. 15“His strong scales are his pride,
Shut up as with a tight seal. 16“One is so near to another
That no air can come between them. 17“They are joined one to another;
They clasp each other and cannot be separated. 18“His sneezes flash forth light,
And his eyes are like the eyelids of the morning. 19“Out of his mouth go burning torches;
Sparks of fire leap forth. 20“Out of his nostrils smoke goes forth
As from a boiling pot and burning rushes. 21“His breath kindles coals,
And a flame goes forth from his mouth. 22“In his neck lodges strength,
And dismay leaps before him. 23“The folds of his flesh are joined together,
Firm on him and immovable. 24“His heart is as hard as a stone,
Even as hard as a lower millstone. 25“When he raises himself up, the mighty fear;
Because of the crashing they are bewildered. 26“The sword that reaches him cannot avail,
Nor the spear, the dart or the javelin. 27“He regards iron as straw,
Bronze as rotten wood. 28“The arrow cannot make him flee;
Slingstones are turned into stubble for him. 29“Clubs are regarded as stubble;
He laughs at the rattling of the javelin. 30“His underparts are like sharp potsherds;
He spreads out like a threshing sledge on the mire. 31“He makes the depths boil like a pot;
He makes the sea like a jar of ointment. 32“Behind him he makes a wake to shine;
One would think the deep to be gray-haired. 33“Nothing on earth is like him,
One made without fear. 34“He looks on everything that is high;
He is king over all the sons of pride.”
New American Standard Bible (©1995)
"Can you put a rope in his nose Or pierce his jaw with a hook?GOD'S WORD® Translation (©1995)
Can you put a ring through its nose or pierce its jaw with a hook? King James Bible
Canst thou put an hook into his nose? or bore his jaw through with a thorn? Douay-Rheims Bible
Canst thou put a ring in his nose, or bore through his jaw with a buckle? Darby Bible Translation
Wilt thou put a rush-rope into his nose, and pierce his jaw with a spike? English Revised Version
Canst thou put a rope into his nose? or pierce his jaw through with a hook? Webster's Bible Translation
Canst thou put a hook into his nose? or bore his jaw through with a thorn? World English Bible
Can you put a rope into his nose, or pierce his jaw through with a hook? Young's Literal Translation
Dost thou put a reed in his nose? And with a thorn pierce his jaw?
2 Kings 19:28 'Because of your raging against Me, And because your arrogance has come up to My ears, Therefore I will put My hook in your nose, And My bridle in your lips, And I will turn you back by the way which you came.
Job 41:3 "Will he make many supplications to you, Or will he speak to you soft words?
Isaiah 37:29 "Because of your raging against Me And because your arrogance has come up to My ears, Therefore I will put My hook in your nose And My bridle in your lips, And I will turn you back by the way which you came.
Matthew Henry's Whole Bible Commentary Chapter 41 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 (v. 1-9), and, since he cannot do this, he must own himself utterly unable to stand before the great God (v. 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, (v. 11, 12). The face of the leviathan is here described to be terrible (v. 12, 14), his scales close (v. 15-17), his breath and neesings sparkling (v. 18-21), his flesh firm (v. 22-24), his strength and spirit, when he is attacked, insuperable (v. 25-30), his motions turbulent, and disturbing to the waters (v. 31, 32), so that, upon the whole, he is a very terrible creature, and man is no match for him (v. 33, 34). Verses 1-10 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. 1:21, 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. 104:25, 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. 27:4, 5. II. Thence he infers how unable he was to contend with the Almighty. None is so fierce, none so fool-hardy, that he dares to stir up the leviathan (v. 10), it being known that he will certainly be too hard for them; and who then is able to stand before God, either to impeach and arraign his proceedings or to out-face the power of his wrath? If the inferior creatures that are put under the feet of man, and over whom he has dominion, keep us in awe thus, how terrible must the majesty of our great Lord be, who has a sovereign dominion over us and against whom man has been so long in rebellion! Who can stand before him when once he is angry?
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Bore Cord Hook Jaw Nose Pierce Reed Ring Rope Round Thorn Tongue Wilt New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org. GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved. Alphabetical: a Can cord his hook in jaw nose or pierce put rope through with you Bible Browser | |
Covenant Duties.
It is here proposed to show, that every incumbent duty ought, in suitable circumstances, to be engaged to in the exercise of Covenanting. The law and covenant of God are co-extensive; and what is enjoined in the one is confirmed in the other. The proposals of that Covenant include its promises and its duties. The former are made and fulfilled by its glorious Originator; the latter are enjoined and obligatory on man. The duties of that Covenant are God's law; and the demands of the law are all made …
John Cunningham—The Ordinance of CovenantingWhether There is Hope in the Damned
Whether there is Hope in the Damned We proceed to the third article thus: 1. It seems that there is hope in the damned. For the devil is damned, and the prince of the damned, according to Matt. 25:41: "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." Yet the devil has hope, according to Job 41:9: "Behold, the hope of him is in vain." It seems, therefore, that the damned have hope. 2. Again, just as faith can be formed and unformed, so can hope. Now there can …
Aquinas—Nature and Grace Whether the Good Will be Judged at the Judgment?
Objection 1: It would seem that none of the good will be judged at the judgment. For it is declared (Jn. 3:18) that "he that believeth in Him is not judged." Now all the good believed in Him. Therefore they will not be judged. Objection 2: Further, those who are uncertain of their bliss are not blessed: whence Augustine proves (Gen. ad lit. xi) that the demons were never blessed. But the saints are now blessed. Therefore they are certain of their bliss. Now what is certain is not submitted to judgment. …
Saint Thomas Aquinas—Summa Theologica Whether the Devil Can Induce Man to Sin of Necessity?
Objection 1: It would seem that the devil can induce man to sin of necessity. Because the greater can compel the lesser. Now it is said of the devil (Job 41:24) that "there is no power on earth that can compare with him." Therefore he can compel man to sin, while he dwells on the earth. Objection 2: Further, man's reason cannot be moved except in respect of things that are offered outwardly to the senses, or are represented to the imagination: because "all our knowledge arises from the senses, and …
Saint Thomas Aquinas—Summa Theologica Whether a Spell Can be an Impediment to Marriage?
Objection 1: It would seem that a spell cannot be an impediment to marriage. For the spells in question are caused by the operation of demons. But the demons have no more power to prevent the marriage act than other bodily actions; and these they cannot prevent, for thus they would upset the whole world if they hindered eating and walking and the like. Therefore they cannot hinder marriage by spells. Objection 2: Further, God's work is stronger than the devil's. But a spell is the work of the devil. …
Saint Thomas Aquinas—Summa Theologica Whether by Divine Justice an Eternal Punishment is Inflicted on Sinners? [*Cf. Fs, Q , Aa ,4]
Objection 1: It would seem that an eternal punishment is not inflicted on sinners by Divine justice. For the punishment should not exceed the fault: "According to the measure of the sin shall the measure also of the stripes be" (Dt. 25:2). Now fault is temporal. Therefore the punishment should not be eternal. Objection 2: Further, of two mortal sins one is greater than the other. and therefore one should receive a greater punishment than the other. But no punishment is greater than eternal punishment, …
Saint Thomas Aquinas—Summa Theologica Whether There is Sorrow in the Demons?
Objection 1: It would seem that there is no sorrow in the demons. For since sorrow and joy are opposites, they cannot be together in the same subject. But there is joy in the demons: for Augustine writing against the Maniches (De Gen. Contra Manich. ii, 17) says: "The devil has power over them who despise God's commandments, and he rejoices over this sinister power." Therefore there is no sorrow in the demons. Objection 2: Further, sorrow is the cause of fear, for those things cause fear while they …
Saint Thomas Aquinas—Summa Theologica Whether Fearlessness is a Sin?
Objection 1: It seems that fearlessness is not a sin. For that which is reckoned to the praise of a just man is not a sin. Now it is written in praise of the just man (Prov. 28:1): "The just, bold as a lion, shall be without dread." Therefore it is not a sin to be without fear. Objection 2: Further, nothing is so fearful as death, according to the Philosopher (Ethic. iii, 6). Yet one ought not to fear even death, according to Mat. 10:28, "Fear ye not them that kill the body," etc., nor anything that …
Saint Thomas Aquinas—Summa Theologica Whether the Devil is the Head of all the Wicked?
Objection 1: It would seem that the devil is not the head of the wicked. For it belongs to the head to diffuse sense and movement into the members, as a gloss says, on Eph. 1:22, "And made Him head," etc. But the devil has no power of spreading the evil of sin, which proceeds from the will of the sinner. Therefore the devil cannot be called the head of the wicked. Objection 2: Further, by every sin a man is made evil. But not every sin is from the devil; and this is plain as regards the demons, who …
Saint Thomas Aquinas—Summa Theologica On the Interior Man
The interior man is the rational soul; in the apostle: have in your hearts, in the interior man, Christ through faith. [Eph. 3:16] His head is Christ; in the apostle: the head of the man is Christ. [I Cor. 11:3] The crown of the head is the height of righteousness; in Solomon: for the crown of your head has received the crown of grace. The same in a bad part: the crown of hairs having walked about in their own delights, that is, in the height of iniquity. [Prov. 4:9; Ps. 67(68):22(21)] The hair is …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to …
Leo the Great—Writings of Leo the Great How Sowers of Strifes and Peacemakers are to be Admonished.
(Admonition 24.) Differently to be admonished are sowers of strifes and peacemakers. For sowers of strifes are to be admonished to perceive whose followers they are. For of the apostate angel it is written, when tares had been sown among the good crop, An enemy hath done this (Matth. xiii. 28). Of a member of him also it is said through Solomon, An apostate person, an unprofitable man, walketh with a perverse mouth, he winketh with his eyes, he beateth with his foot, he speaketh with his finger, …
Leo the Great—Writings of Leo the Great Whether Wisdom Should be Reckoned among the Gifts of the Holy Ghost?
Objection 1: It would seem that wisdom ought not to be reckoned among the gifts of the Holy Ghost. For the gifts are more perfect than the virtues, as stated above ([2705]FS, Q[68], A[8]). Now virtue is directed to the good alone, wherefore Augustine says (De Lib. Arb. ii, 19) that "no man makes bad use of the virtues." Much more therefore are the gifts of the Holy Ghost directed to the good alone. But wisdom is directed to evil also, for it is written (James 3:15) that a certain wisdom is "earthly, …
Saint Thomas Aquinas—Summa Theologica The Beginning of Justification. In what Sense Progressive.
1. Men either idolatrous, profane, hypocritical, or regenerate. 1. Idolaters void of righteousness, full of unrighteousness, and hence in the sight of God altogether wretched and undone. 2. Still a great difference in the characters of men. This difference manifested. 1. In the gifts of God. 2. In the distinction between honorable and base. 3. In the blessings of he present life. 3. All human virtue, how praiseworthy soever it may appear, is corrupted. 1. By impurity of heart. 2. By the absence of …
John Calvin—The Institutes of the Christian Religion How the Humble and the Haughty are to be Admonished.
(Admonition 18.) Differently to be admonished are the humble and the haughty. To the former it is to be insinuated how true is that excellence which they hold in hoping for it; to the latter it is to be intimated how that temporal glory is as nothing which even when embracing it they hold not. Let the humble hear how eternal are the things that they long for, how transitory the things which they despise; let the haughty hear how transitory are the things they court, how eternal the things they …
Leo the Great—Writings of Leo the Great Epistle Xliii. To Eulogius and Anastasius, Bishops.
To Eulogius and Anastasius, Bishops. Gregory to Eulogius, Bishop of Alexandria, and Anastasius, Bishop of Antioch. When the excellent preacher says, As long as I am the apostle of the Gentiles I will honour my ministry (Rom. xi. 13); saying again in another place, We became as babes among you (1 Thess. ii. 7), he undoubtedly shews an example to us who come after him, that we should retain humility in our minds, and yet keep in honour the dignity of our order, so that neither should our humility be …
Saint Gregory the Great—the Epistles of Saint Gregory the Great And for Your Fearlessness against them Hold this Sure Sign -- Whenever There Is...
43. And for your fearlessness against them hold this sure sign--whenever there is any apparition, be not prostrate with fear, but whatsoever it be, first boldly ask, Who art thou? And from whence comest thou? And if it should be a vision of holy ones they will assure you, and change your fear into joy. But if the vision should be from the devil, immediately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who art thou [1083] ? and whence comest thou? is a proof of coolness. …
Athanasius—Select Works and Letters or Athanasius Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some …
Thomas Watson—The Ten Commandments Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be …
John Edgar McFadyen—Introduction to the Old Testament |
