Job 41:25 — Word Study
WLCמִ֭שֵּׂתוֹ יָג֣וּרוּ אֵלִ֑ים מִ֝שְּׁבָרִ֗ים יִתְחַטָּֽאוּ׃
BSAnothingʼayin uponʻal dustʻâphâr likenessmôshel to makeʻâsâh withoutbᵉlîy terrorchath
| Greek | English | Parsing |
|---|---|---|
| מִ֭שֵּׂתוֹ | from uprising its | Preposition, noun common feminine singular construct, suffix |
| יָג֣וּרוּ | they are afraid | Verb, Qal, imperfect third person masculine plural |
| אֵלִ֑ים | mighty ones | Noun common, masculine plural absolute |
| מִ֝שְּׁבָרִ֗ים | from crashing | Preposition, noun common masculine plural absolute |
| יִתְחַטָּֽאוּ׃ | they are bewildered | Verb, Hithpael, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Leviathan rises up, the mighty are terrified; they withdraw before his thrashing. |
| KJV | When he raiseth up himself, the mighty are afraid: by reason of breakings they purify themselves. |
| ASV | When he raiseth himself up, the mighty are afraid: By reason of consternation they are beside themselves. |
| YLT | From his rising are the mighty afraid, From breakings they keep themselves free. |
| WEB | When he raises himself up, the mighty are afraid. They retreat before his thrashing. |
| BBE | When he gets ready for the fight, the strong are overcome with fear. |
Where they part company is in the translation of יָג֣וּרוּ — see How Translations Differ.
The sentence structure flows from the action of Leviathan rising, leading to the reaction of the mighty in fear.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbמֹשֶׁל
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 41:25
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 Power of Leviathangenerated
Job 41:25 describes how Leviathan, a fearsome creature, instills terror in the mighty. This verse highlights the creature's strength and the instinctive fear it evokes, emphasizing its dominance over even the strongest beings. The surrounding verses further illustrate Leviathan's power and the futility of human attempts to confront it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 107:28 | Then they cried out to the LORD in their trouble, and He brought them out of their distress. |
| 2 | Jonah 1:4–6 | Then the LORD hurled a great wind upon the sea, and such a violent storm arose that the ship was in danger of breaking apart. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יָג֣וּרוּ, ya.Gu.rugenerated
The Hebrew word יָג֣וּרוּ (ya.Gu.ru) is a verb in the imperfect tense, indicating an ongoing action. It means 'to be afraid' or 'to dread,' capturing a sense of awe or terror. This word can also imply a sense of being a stranger or sojourner, but in this context, it conveys the fear that arises in the presence of Leviathan's might.
The root of יָג֣וּרוּ is associated with the idea of turning aside, which reflects the instinctive reaction of the mighty to withdraw in fear when confronted by something overwhelmingly powerful.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as are terrified, which is consistent across the KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The finite verb יָג֣וּרוּ (they are afraid) governs the main clause, with the subject אֵלִ֑ים (the mighty ones) directly preceding it. The structure emphasizes the reaction of the mighty to Leviathan's rise, indicating a clear cause-and-effect relationship.
The sentence flows logically, with the prepositional phrases providing context for the fear experienced by the mighty in response to Leviathan's actions.
Septuagint Backgroundgenerated
The Septuagint translates the concept of fear with the Greek word ὅμοιον (homoion), which suggests a comparison or likeness to something. This choice reflects a broader interpretation of the fear that Leviathan inspires, possibly linking it to other formidable entities.
This translation choice indicates a slight widening of the concept of fear, suggesting that it is not just about terror but also about the recognition of Leviathan's overwhelming power.
In plain words — the whole versegenerated
Job 41:25 describes how Leviathan rises, causing even the strongest beings to feel fear and retreat. This verse highlights the creature's immense power and the instinctive reaction it provokes in others.
Frequently Asked Questionsgenerated
It indicates that even the strongest beings are overwhelmed by fear in the presence of Leviathan, showcasing its terrifying nature.
Leviathan represents chaos and uncontrollable power, serving as a metaphor for forces that humans cannot tame.
This verse emphasizes the limitations of human strength and understanding in contrast to God's creation and power.
It serves as a reminder of the awe-inspiring aspects of creation that can instill fear and respect, pointing to the greatness of God.
Reflection Questionsgenerated
- In what ways do I encounter fear in my life, and how do I respond to it?
- What does this verse teach about the nature of power and fear?
- How can I recognize and respect the greatness of God in my daily experiences?
- What role does humility play when facing overwhelming situations?
The early church on this verse — how the Fathers read it
The early commentary from Gregory the Dialogist discusses the fear inspired by Leviathan, illustrating the creature's overwhelming nature and its implications for understanding divine power.
When he shall be taken away, the angels shall fear, and being affrighted shall be purified. 12. Holy Scripture often so mixes up past and future times, as sometimes to use the future for the past, sometimes the past for the future.Early Church Fathers on Job 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 41:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen 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
Read John Gill on Job 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen he raiseth up himself, the mighty are afraid: by reason of breakings they purify themselves. When he raiseth up himself, the mighty are afraid.
Read Robert Jamieson on Job 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen he raiseth up himself; showing himself upon the top of the waters. Or, because of his height, or greatness, or majesty; for he is represented as a king, . The mighty; even the stout-hearted mariners or passengers, who use to be above fear. By reason of breakings; either, 1. Of the sea, caused by his motion, which dasheth the waves in pieces one against another. Or rather, 2. Of their mind and state; by reason of their great danger and distress; which is expressed by this very word, . They purify themselves; either, 1. Naturally; that being, the usual effect of great terror. See . Or rather, 2. Morally, as this word is generally used. Those mariners who ordinarily live in a gross and…
Read Matthew Poole on Job 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 41:25 When he raiseth up himself, the mighty are afraid: by reason of breakings they purify themselves.Ver. 25. When he raiselh up himself, the mighty are afraid] When he shows himself like some moving mountain upon the surface of the water, the most assured pilots or passengers are seized with fear of death, and seek to make peace with God, as those mariners did, Jonah 1:5-6, &c. By reason of breakings] Broughton reads, of shiverings. They purify themselves] Expiant se, they beg pardon of sin, and prepare to die. Others render it aberrant, they are dispirited; and know not what course to take. Others again, they purge downwards; their retentive faculty being weakened with fear, they…
Read John Trapp on Job 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) By reason of breakings—i.e., the waves he makes in the water, or the breakings he makes among the plants and trees in the water. They purify themselves—i.e., they are beside themselves; they are so overwhelmed with terror, that they take themselves off, as those who have to dwell apart for uncleanness.
Read Charles John Ellicott on Job 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 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…
Read AdamClarke on Job 41 →CambridgeThe Cambridge Bible for Schools and Colleges25. With his “firmness” of heart there naturally goes a corresponding courage and fierceness. by reason of breakings] Rather, by reason of terrors they are beside themselves; lit. they lose themselves. The Geneva has: for fear they faint in themselves. The expression “lose themselves” seems more naturally said of mental confusion from terror, than of literally losing their way in their attempts to escape (Gesen.).
Read Cambridge on Job 41 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen 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.
Read Albert Barnes on Job 41 →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
When Leviathan rises up, the mighty are terrified; they withdraw before his thrashing.
When he raises himself up, the mighty are afraid. They retreat before his thrashing.
When Leviathan rises up, the mighty are terrified; they withdraw before his thrashing.
When it rises up, the mighty are terrified, at its thrashing about they withdraw.
Tyndale line
When he raiseth up himself, the mighty are afraid: by reason of breakings they purify themselves.
When he raiseth himself up, the mighty are afraid: By reason of consternation they are beside themselves.
When he raiseth himself up, the mighty are afraid: by reason of consternation they are beside themselves.
When he raiseth himself, the mighty are afraid: by reason of breakings they purify themselves.
He beholdeth al hie things: he is a King ouer all the children of pride.
Strictly literal
When he raiseth himself up, the mighty are afraid: they are beside themselves with consternation.
From his rising are the mighty afraid, From breakings they keep themselves free.
The mighty are afraid at his rising, || From his breakings they keep themselves free.
(41:17) At his lifting himself up the mighty are terrified: the waves also are lessened.
When he raises himself up, even the gods become afraid; because of fear, they draw back.
From the Latin
He beholdeth every high thing, he is king over all the children of pride.
Simplified
When it rises, even the powerful are terrified; they retreat as it thrashes about.
When he gets ready for the fight, the strong are overcome with fear.
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 largely agree on the wording of this verse, with four out of five words matching. The Septuagint's translation captures the essence of the Hebrew text, though its word order differs.
מִ֭שֵּׂתוֹ יָג֣וּרוּ אֵלִ֑ים מִ֝שְּׁבָרִ֗ים יִתְחַטָּֽאוּ׃
4 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 41:25
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.
שְׂאֵת (s'eth) refers to concepts of elevation and dignity, including exaltation, swelling, and uprising. It is derived from a root meaning to rise up. The word encompasses both physical and figurative senses of elevation, such as rank or character. Notably, it can also refer to a leprous scab in a more literal context.
שְׂאֵת n.f. 1. exaltation, dignity. 2. swelling. 3. uprising
base
H7613 שְׂאֵת 1. exaltation, dignity. 2. swelling. 3. uprising
7613 s'eth seh-ayth'
from 5375; an elevation or leprous scab; figuratively,
elation or cheerfulness; exaltation in rank or character:--
be accepted, dignity, excellency, highness, raise up self,
rising.
see HEBREW for 05375
שְׂאֵת (se.et) — elevation.
1) elevation, exaltation, dignity, swelling, uprising
1a) dignity, exaltation, loftiness
1b) swelling
1c) uprising
HR/Ncfsc/Sp3ms — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
גּוּר (gur) is a Hebrew verb with a range of meanings including to sojourn, abide, and seek hospitality, as well as to stir up strife or quarrel, and to dread or fear. It is built from a primitive root that conveys the idea of turning aside from a path, often for lodging. The lexicons indicate that it can imply both positive and negative interactions, such as hospitality and conflict.
גּוּר vb. sojourn
Qal
sojourn
abide
Hithpol. seek hospitality with
base
[גּוּר] vb. stir up strife, quarrel
Qal.
stir up strife
quarrel
Hithpol. they excite themselves, but unlikely
base
[גּוּר] vb. dread
Qal
be afraid of
stand in awe of
base
H1481a גּוּר sojourn .. sojourn
. abide
. seek hospitality with
H1481b גּוּר stir up strife, quarrel H1481c גּוּר dread
1481 guwr goor
a primitive root; properly, to turn aside from the road (for
a lodging or any other purpose), i.e. sojourn (as a guest);
also to shrink, fear (as in a strange place); also to gather
for hostility (as afraid):--abide, assemble, be afraid, dwell,
fear, gather (together), inhabitant, remain, sojourn, stand in
awe, (be) stranger, X surely.
גּוּר (gur) — to sojourn.
1) to sojourn, abide, dwell in, dwell with, remain, inhabit, be a stranger, be continuing, surely
1a) (Qal)
1a1) to sojourn, dwell for a time
1a2) to abide, stay, temporarily dwell
1b) (Hithpolel)
1b1) to seek hospitality with
1b2) to assemble oneself
גּוּר (gur) — to quarrel.
1) to stir up trouble, strife, quarrel, gather together
1a) (Qal)
1a1) to stir up strife
1a2) to quarrel
1b) (Hithpolel) to excite oneself
גּוּר (gur) — to dread.
1) to dread, fear, stand in awe, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to be in awe, stand in awe
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
HNcmpa — Noun common · masculine plural absoluteHNcmpa
שֶׁ֫בֶר (sheber) refers to breaking or fracturing, encompassing meanings like crash, ruin, and destruction. It can also denote the breaking of a dream and its interpretation. The term appears in various contexts, including physical damage and emotional distress.
שֶׁ֫בֶר, שֵׁ֫בֶר n.m. breaking, fracture, crushing, breach, crash
base
H7667 שֶׁ֫בֶר, שֵׁ֫בֶר breaking, fracture, crushing, breach, crash
7667 sheber sheh'-ber
or sheber {shay'-ber}; from 7665; a fracture, figuratively,
ruin; specifically, a solution (of a dream):--affliction,
breach, breaking, broken(-footed, -handed), bruise, crashing,
destruction, hurt, interpretation, vexation.
see HEBREW for 07665
שֶׁ֫בֶר (she.ver) — breaking.
1) breaking, fracture, crushing, breach, crash, ruin, shattering
1a) breaking, fracture, shattering, crushing
1b) crashing
1c) breaking (of a dream), interpretation
1d) quarries
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
krash'-ing (shebher): This word, meaning "a breach," figuratively "destruction," is translated "crashing" in Ze 1:10: "a great crashing from the hills," representing the doom to fall on evil-doers in Jerusalem, as the enemy advanced against the city from the north.
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
HVti3mp — Verb · Hithpael · imperfect third person masculine pluralHVti3mp