Job 40:24 — Word Study
WLCבְּעֵינָ֥יו יִקָּחֶ֑נּוּ בְּ֝מֽוֹקְשִׁ֗ים יִנְקָב־ אָֽף׃
BSACan anyone capture himlâqach▸ [no one, shall any take] as he looks onʻayin [with his eyes, watching] or piercenâqab▸ [with metal teeth, curse] his noseʼaph [face, countenance] with a snaremôwqêsh [trap, device to catch]
| Greek | English | Parsing |
|---|---|---|
| בְּעֵינָ֥יו | by eyes its | Preposition, noun common feminine dual construct, suffix |
| יִקָּחֶ֑נּוּ | will anyone take? it | Verb qal imperfect third person masculine singular, suffix |
| בְּ֝מֽוֹקְשִׁ֗ים | with snares | Preposition, noun common masculine plural absolute |
| יִנְקָב־ | will anyone pierce? | Verb, Qal, imperfect third person masculine singular |
| אָֽף׃ | a nose | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Can anyone capture him as he looks on, or pierce his nose with a snare? |
| KJV | He taketh it with his eyes: his nose pierceth through snares. |
| ASV | Shall any take him when he is on the watch, Or pierce through his nose with a snare? |
| YLT | Before his eyes doth [one] take him, With snares doth [one] pierce the nose? |
| WEB | Shall any take him when he is on the watch, or pierce through his nose with a snare? |
| BBE | Will anyone take him when he is on the watch, or put metal teeth through his nose? |
All translations agree on the meaning of this verse.
The verse consists of a main question followed by a subordinate clause, emphasizing the challenge posed to the reader.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָקַב
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 40:24
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Might of Behemothgenerated
Job 40:24 is part of a discourse on the strength and majesty of Behemoth, a creature created by God. This passage invites reflection on the limits of human power in contrast to divine creation. Job is reminded of the greatness of God's works, as seen in the surrounding verses that describe Behemoth's habitat and fearlessness in the face of danger.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 41:1–2 | “Can you pull in Leviathan with a hook or tie down his tongue with a rope? |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — בְּעֵינָ֥יו, be.'ei.Navgenerated
The word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. In this verse, it emphasizes the creature's awareness and presence as it looks on, highlighting its power and intelligence.
The dual construct form suggests a focus on the creature's eyes, indicating its ability to observe and react. This word is often used to convey appearance or expression, reinforcing the idea that Behemoth is a formidable presence.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of this verse, emphasizing the inability to capture Behemoth or pierce its nose with a snare.
Sentence Structuregenerated
The verse contains two main verbs: יִקָּחֶ֑נּוּ (*will anyone take?*) and יִנְקָב־ (*will anyone pierce?*), each governing their respective objects. The structure presents a rhetorical question emphasizing the impossibility of the actions proposed.
The Hebrew word order places emphasis on the actions of capturing and piercing, creating a sense of urgency and challenge to the reader.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew words to reflect similar meanings, using αὐτοῦ for 'his' and ἐνσκολιευόμενος for 'piercing'. This choice maintains the original sense while adapting the language for a Greek-speaking audience.
The Greek version captures the essence of the challenge posed in the Hebrew, reinforcing the idea of Behemoth's strength and the futility of human efforts against it.
In plain words — the whole versegenerated
Job 40:24 asks if anyone can capture Behemoth or pierce its nose with a snare. This verse illustrates the creature's great power and the limits of human ability to control such a magnificent being.
Frequently Asked Questionsgenerated
Job is emphasizing the immense strength and power of Behemoth, suggesting that it is beyond human capability to control or capture such a creature.
Piercing the nose with a snare is a metaphor for attempting to dominate or control the creature, highlighting the futility of such efforts.
Behemoth symbolizes the power of God's creation, serving as a reminder of the limitations of human strength and understanding.
This verse reflects the theme of divine sovereignty and the mystery of God's creation, as Job grapples with his understanding of suffering and God's power.
Reflection Questionsgenerated
- What are some areas in my life where I feel I am trying to control something beyond my ability?
- How can I better appreciate the power and majesty of God's creation around me?
- In what ways does this verse challenge my understanding of strength and power?
- How can I apply the lesson of humility from this verse in my daily life?
The early church on this verse — how the Fathers read it
The verse has been referenced by early commentators, including Gregory the Dialogist, who reflects on the implications of God's power and mercy in relation to Behemoth.
In his eyes He will take him as with a hook. 14. It is much to be observed, that the Lord, tempering in His mercy the words of His Scripture, alarms us at one time with sharp excitements, comforts us at another with gentle consolations,Early Church Fathers on Job 40 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 40:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe taketh it with his eyes,.... Or "can men take him before his eyes?" so Mr.
Read John Gill on Job 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold now behemoth, which I made with thee; he eateth grass as an ox.
Read Robert Jamieson on Job 40 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAccording to this translation the sense is this, He taketh, or snatcheth, or draweth up it (to wit, the river Jordan) with his eyes, i.e. when he sees it, he trusteth that he can drink it all up; as we use to say, The eye is bigger than the belly: his nose or snout pierceth, &c., i.e. he securely thrusteth his snout into the river, even to the bottom of it, to stir up the mud, because he delights to drink muddy water; and if there be any snares laid for other creatures, he breaks them to pieces. But this verse is otherwise translated by others. Will or can any man take him in his eyes, (i.e. openly, and by manifest force? Surely no. His force and strength is too great for man to resist or…
Read Matthew Poole on Job 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 40:24 He taketh it with his eyes: [his] nose pierceth through snares.Ver. 24. He taketh it with his eyes] It, that is, Jordan, which he thinks, when he seeth it, to drink up at a draught; but it is better filling his belly than his eye, as we say. Others, He thrusteth his head in up to the eyes through extreme greediness. Brentius readeth it, Oculis suis capitur ipse, decipulis perforatur nasus; and saith, That this creature is taken only by his eyes and nose; for otherwise he is as sleek and slippery as an eel: so is Satan, saith he, neither can we shun his wiles but by the spirit of faith. But Nonne hoc spumosum? Luther in one place calleth allegories, Spumam Scripturae, the froth of…
Read John Trapp on Job 40 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) His nose pierceth through snares.—Some render, “Shall any take him with snares? while he is looking, shall any pierce through his nose?” The sense seems to be rather, Let one take him by his eyes: i.e., by allurements placed before him, as elephants are taken. By means of snares one may pierce his nose. The Authorised Version seems to be less probably right.
Read Charles John Ellicott on Job 40 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. He taketh it with his eyes] He looks at the sweeping tide, and defies it. His nose pierceth through snares.] If fences of strong stakes be made in order to restrain him, or prevent him from passing certain boundaries, he tears them in pieces with his teeth; or, by pressing his nose against them, breaks them off. If other parts of the description would answer, this might well apply to the elephant, the nose here meaning the proboscis, with which he can split trees, or even tear them up from the roots! Thus ends the description of the behemoth; what I suppose to be the mastodon or mammoth, or some creature of this kind, that God made as the chief of his works, exhibited in various…
Read AdamClarke on Job 40 →CambridgeThe Cambridge Bible for Schools and Colleges24. The meaning probably is, Shall they take him before his eyes? Or pierce through his nose with a snare? “Before his eyes” or “in his sight” (Proverbs 1:17), that is, openly, when the animal is aware. The words might be taken ironically: Let them take him before his eyes! &c. (comp. Proverbs 1:32), but the interrogative form is more natural. Others consider the language to be a statement of fact: they take him before his eyes, &c. But with this sense the whole meaning of the introduction of the creature in this chapter disappears. Such a description might have found a place in the gallery of animal portraits in the previous chapter, but as a companion picture to that of Leviathan it is…
Read Cambridge on Job 40 →Albert Barnes1798–1870Barnes' Notes on the BibleHe taketh it with his eyes - Margin, “Or, will any take him in his sight, or, bore his nose with a gin!” From this marginal reading it is evident that our translators were much perplexed with this passage.
Read Albert Barnes on Job 40 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Can anyone capture him as he looks on, or pierce his nose with a snare?
Shall any take him when he is on the watch, or pierce through his nose with a snare?
Can anyone capture him as he looks on, or pierce his nose with a snare?
Can anyone catch it by its eyes, or pierce its nose with a snare?
Tyndale line
He taketh it with his eyes: his nose pierceth through snares.
Shall any take him when he is on the watch, Or pierce through his nose with a snare?
Shall any take him when he is on the watch, or pierce through his nose with a snare?
He taketh it with his eyes: his nose pierceth through snares.
Wilt thou play with him as with a bird? or wilt thou bynd him for thy maydes?
Strictly literal
Shall he be taken in front? will they pierce through [his] nose in the trap?
Before his eyes doth [one] take him, With snares doth [one] pierce the nose?
Does [one] take him by his eyes? || Does [one] pierce the nose with snares?”
Can one catch him before his eyes? pierce his nose by means of snares?—
Can anyone capture him with a hook, or pierce his nose through with a snare?
From the Latin
Shalt thou play with him as with a bird, or tie him up for thy handmaids?
Simplified
No one can catch it while it is watching, or pierce its nose with a noose.”
Will anyone take him when he is on the watch, or put metal teeth through his nose?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all five words matched in translation. This consistency highlights the shared understanding of Behemoth's power across different textual traditions.
בְּעֵינָ֥יו יִקָּחֶ֑נּוּ בְּ֝מֽוֹקְשִׁ֗ים יִנְקָב־ אָֽף׃
5 of the 5 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 40:24
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp3ms
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3ms
מוֹקֵשׁ (mowqesh) refers to a bait or lure used in trapping, particularly in a fowler's net, and can also mean a snare in a figurative sense. It is derived from a root meaning to catch, and its implications include a noose or hook for capturing animals. The entries consistently describe it as a snare or trap.
מוֹקֵשׁ n.m. prop. a bait or lure in a fowler's net; then fig. a snare
base
H4170 מוֹקֵשׁ prop. a bait or lure in a fowler's net; then fig. a snare
4170 mowqesh mo-kashe'
or moqesh {mo-kashe'}; from 3369; a noose (for catching
animals) (literally or figuratively): by implication, a hook
(for the nose):--be ensnared, gin, (is) snare(-d), trap.
see HEBREW for 03369
מוֹקֵשׁ (mo.qesh) — snare.
bait, lure, snare
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
The Hebrew word נָקַב (naqab) primarily means to pierce or bore, with additional meanings including to designate or appoint. It can also refer to cursing or blaspheming. The entries indicate a range of uses, from literal piercing to figurative designations, but do not provide specific verse references.
[נָקַב] vb. pierce
Qal
pierce, bore
prick off, designate, wages
Niph. who were pricked off, designated, by name
base
[נָקַב] vb. curse
base
H5344a נָקַב pierce .. pierce, bore
. prick off, designate, wages
. who were pricked off, designated, by name
H5344b נָקַב curse
5344 naqab naw-kab'
a primitive root; to puncture, literally (to perforate, with
more or less violence) or figuratively (to specify, designate,
libel):--appoint, blaspheme, bore, curse, express, with
holes, name, pierce, strike through.
נָקַב (na.qav) — to pierce.
1) to pierce, perforate, bore, appoint
1a) (Qal)
1a1) to pierce, bore
1a2) to prick off, designate
1b) (Niphal) to be pricked off, be designated, be specified
נָקַב (na.qav) — to curse.
(Qal) to curse, blaspheme
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-ms — Noun common · masculine singular absoluteHNcmsa
Several expressions in Scripture grew out of the fact that anger often shows itself by distended nostrils, hard breathing, and in animals by snorting, 2Sa 22:9 Job 39:20 Ps 18:8. Gold rings hung in the cartilage of the nose, or the left nostril, were favorite ornaments of eastern women, Pr 11:22 Eze 16:12. Rings were inserted in the noses of animals, to guide and control them; and according to the recently discovered tablets at Nineveh, captives among the Assyrians were sometimes treated in the same way, 2Ki 19:28