Job 41:7 — Word Study
WLCהַֽתְמַלֵּ֣א בְשֻׂכּ֣וֹת עוֹר֑וֹ וּבְצִלְצַ֖ל דָּגִ֣ים רֹאשֽׁוֹ׃
BSApridegaʼăvâh channelʼâphîyq shieldmâgên to shutçâgar signetchôwthâm narrowtsar
| Greek | English | Parsing |
|---|---|---|
| הַֽתְמַלֵּ֣א | ¿ will you fill | Particle, verb piel imperfect second person masculine singular |
| בְשֻׂכּ֣וֹת | with harpoons | Preposition, noun common feminine plural absolute |
| עוֹר֑וֹ | hide its | Noun common masculine singular construct, suffix |
| וּבְצִלְצַ֖ל | and with a spear of | Conjunction, preposition, noun common masculine singular construct |
| דָּגִ֣ים | fish | Noun common, masculine plural absolute |
| רֹאשֽׁוֹ׃ | head its | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Can you fill his hide with harpoons or his head with fishing spears? |
| KJV | Canst thou fill his skin with barbed irons? or his head with fish spears? |
| ASV | Canst thou fill his skin with barbed irons, Or his head with fish-spears? |
| YLT | Dost thou fill with barbed irons his skin? And with fish-spears his head? |
| WEB | Can you fill his skin with barbed irons, or his head with fish spears? |
| BBE | Will you put sharp-pointed irons into his skin, or fish-spears into his head? |
Where they part company is הַֽתְמַלֵּ֣א — see How Translations Differ.
The verse is structured with two main clauses, each followed by descriptive phrases, emphasizing the futility of the actions being questioned.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
1 of 6 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 41:7
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 the Creaturegenerated
Job 41:7 presents a rhetorical question that highlights the futility of trying to conquer a creature of immense strength and power. Job's dialogue explores the limitations of human ability in contrast to the might of God's creation, particularly focusing on a creature often interpreted as a dragon or sea monster. This verse invites reflection on the nature of power and the divine order of the world, as Job grapples with his understanding of suffering and God's sovereignty.
Cross References
The Key Word — הַֽתְמַלֵּ֣א, hat.ma.Le'generated
The verb הַֽתְמַלֵּ֣א (hat.ma.Le') is a piel imperfect form, meaning 'will you fill?' It is derived from the root מָלֵא (male'), which encompasses the idea of making something full or complete. In this context, it emphasizes an action that is impossible to achieve against the creature's formidable nature.
The use of the imperfect tense indicates a hypothetical or future action, suggesting that filling the creature's hide with harpoons is not just difficult, but likely impossible. This word choice underscores the theme of human limitation in the face of divine power.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb הַֽתְמַלֵּ֣א governs the entire verse, presenting a question about the possibility of filling the creature's hide. The structure is straightforward, with two prepositional phrases detailing what the hide could be filled with, emphasizing the creature's strength and the futility of the action.
The Hebrew word order places the verb first, highlighting the action being questioned. The phrases that follow elaborate on the objects of the verb, creating a vivid image of the creature's hide and head, reinforcing its invulnerability.
Septuagint Backgroundgenerated
The Septuagint translates הַֽתְמַלֵּ֣א as ἀσπίδες (aspides), meaning 'shields.' This choice suggests a broader interpretation of protection and defense, emphasizing the impenetrable nature of the creature's hide.
The translation reflects a shift in focus from the act of filling to the concept of shielding, which may imply that the creature is not just powerful but also well-protected against attacks.
In plain words — the whole versegenerated
Job 41:7 asks if anyone can fill the hide of a powerful creature with harpoons or its head with fishing spears. This highlights the creature's strength and the futility of trying to conquer it, emphasizing the limitations of human power against the might of creation.
Frequently Asked Questionsgenerated
The question emphasizes the creature's strength and the impossibility of subduing it, illustrating the theme of divine power versus human limitation.
These weapons symbolize attempts to capture or control the creature, reinforcing the idea that such efforts are futile.
This verse is part of Job's exploration of God's creation and the nature of suffering, highlighting the contrast between human understanding and divine wisdom.
We learn that God's creations are powerful and beyond human control, which invites humility and reverence in our understanding of the world.
Reflection Questionsgenerated
- In what ways do I recognize my limitations when facing challenges in life?
- How can I apply the understanding of divine power in my daily struggles?
- What does this verse teach me about the nature of God's creation?
- How can I cultivate a sense of humility in my approach to the challenges I face?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the power of creation and the nature of God's creatures, illustrating their theological insights from Job's dialogue.
[“And all the ships come together would not be able to bear the mere skin of his tail.”] All the ships come together are not capable to mortify the extreme and main parts of the dragon.Early Church Fathers on Job 41 →
Wilt thou fill nets with his skin, and the cabin of fishes with his head? 34. What is designated by 'nets,' or a 'cabin of fishes,' except the churches of the faithful which make one Catholic Church? Whence it is written in the Gospel,Early Church Fathers on Job 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 41:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCanst thou fill his skin with barbed irons? or his head with fish spears?] This seems not so well to agree with the whale; whose skin, and the several parts of his body, are to be pierced with
Read John Gill on Job 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCanst thou fill his skin with barbed irons? or his head with fish spears? His hide is not penetrable, as that of fish.
Read Robert Jamieson on Job 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis may be understood, either, 1. Of the whale. And whereas it is objected that the whales at this day are taken in this manner, and therefore this cannot be understood of them; it may be replied, both that this art and way of taking whales is a late invention, and was not known in Job’ s time; and that he doth not speak of the absolute impossibility, but of the great difficulty of taking them. Or, 2. Of the crocodile, whose skin is so hard that an iron or spear will not pierce it, as we shall see hereafter.
Read Matthew Poole on Job 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 41:7 Canst thou fill his skin with barbed irons? or his head with fish spears?Ver. 7. Canst thou fill his skin with barbed irons?] Harpagonibus. Heb. With thorns; sc. to pull him to the shore? Opianus, Albertus Magnus, Gesner, and others now write, how whales are to be taken; and experience proves it to be seizable. They are sometimes cast upon the land by the surging rage or violence of the sea, or, by the ebbing thereof, left in a ford, where they cannot swim, and so they become a prey to the fishermen with their guns, darts, &c.
Read John Trapp on Job 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Canst thou fill his skin with barbed irons?] This refers to some kind of harpoon work, similar to that employed in taking whales, and which they might use for some other kinds of animals; for the skin of the crocodile could not be pierced. Herrera says that he saw a crocodile defend itself against thirty men; and that they fired six balls at it without being able to wound it. It can only be wounded under his belly.
Read AdamClarke on Job 41 →CambridgeThe Cambridge Bible for Schools and Colleges1–9. The impossibility of capturing the animal.
Read Cambridge on Job 41 →Albert Barnes1798–1870Barnes' Notes on the BibleCanst thou fill his skin with barbed irons? - Referring to its thickness and impenetrability. A common method of taking fish is by the spear; but it is here said that the leviathan could not be caught in this manner.
Read Albert Barnes on Job 41 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Barbed irons — Sukkoth; a general term for pointed weapons. Fish spears — Tsiltsal dagim.
Read Daniel Denison Whedon 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
Can you fill his hide with harpoons or his head with fishing spears?
Can you fill his skin with barbed irons, or his head with fish spears?
Can you fill his hide with harpoons or his head with fishing spears?
Can you fill its hide with harpoons or its head with fishing spears?
Tyndale line
Canst thou fill his skin with barbed irons? or his head with fish spears?
Canst thou fill his skin with barbed irons, Or his head with fish-spears?
Canst thou fill his skin with barbed irons, or his head with fish spears?
Canst thou fill his skin with barbed irons? or his head with fish spears?
One is set to another, that no winde can come betweene them.
Strictly literal
Wilt thou fill his skin with darts, and his head with fish-spears?
Dost thou fill with barbed irons his skin? And with fish-spears his head?
Do you fill his skin with barbed irons? And his head with fish-spears?
(40:31) Canst thou fill his skin with barbed irons? and [pierce] with a fish-spear his head?
Can you fill his hide with harpoons or his head with fishing spears?
From the Latin
One is joined to another, and not so much as any air can come between them:
Simplified
Can you pierce his skin with many harpoons, its head with fishing spears?
Will you put sharp-pointed irons into his skin, or fish-spears into his head?
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 presents the verse as הַֽתְמַלֵּ֣א בְשֻׂכּ֣וֹת עוֹר֑וֹ וּבְצִלְצַ֖ל דָּגִ֣ים רֹאשֽׁוֹ׃, while the Septuagint matches only 3 of the 6 words. This indicates some level of agreement in content, though the specific wording and structure differ.
הַֽתְמַלֵּ֣א בְשֻׂכּ֣וֹת עוֹר֑וֹ וּבְצִלְצַ֖ל דָּגִ֣ים רֹאשֽׁוֹ׃
3 of the 6 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 41:7
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.
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
HTi/Vpi2ms — Particle · verb piel imperfect second person masculine singularHTi/Vpi2ms
[שֻׂכָּה] n.f. barb, spear;—pl. Jb 40:31.
ref
H7905 שֻׂכָּה
7905 sukkah sook-kaw'
feminine of 7900 in the sense of 7899; a dart (as pointed
like a thorn):--barbed iron.
see HEBREW for 07900
see HEBREW for 07899
שֻׂכָּה (suk.kah) — spear.
barb, spear
HR/Ncfpa — Preposition · noun common feminine plural absoluteHR/Ncfpa
עוֹר (owr) means skin or hide, specifically referring to the skin of humans and the hides of animals. It is derived from a root that implies nakedness. The term appears frequently in the Old Testament, with 55 occurrences related to human skin and 44 to animal hides.
עוֹר 99 n.m. skin
of men (55 t.)
hide of animals (44 t.)
base
H5785 עוֹר skin . of men (55 t.)
. hide of men (44 t.)
5785 `owr ore
from 5783; skin (as naked); by implication, hide,
leather:--hide, leather, skin.
see HEBREW for 05783
עוֹר (or) — skin.
1) skin, hide
1a) skin (of men)
1b) hide (of animals)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word צִלְצָל (*tsil.tsal*) encompasses meanings related to sounds and instruments, including 'whirring' or 'buzzing,' a 'spear,' and 'cymbals.' It is derived from a root meaning to make a clattering sound. The entries reference specific uses in Isaiah 18:1, Job 40:31, and Deuteronomy 28:42.
H6767a צִלְצָל whirring, buzzing H6767b צִלִצָל spear (fr. whizzing) H6767c צְלָצַ֑ל a whirring locust H6767d צֶלְצְלִים musical instr. of percussion, cymbals
6767 tslatsal tsel-aw-tsal'
from 6750 reduplicated; a clatter, i.e. (abstractly) whirring
(of wings); (concretely) a cricket; also a harpoon (as
rattling), a cymbal (as clanging):--cymbal, locust,
shadowing, spear.
see HEBREW for 06750
צִלְצָל (tsil.tsal) — buzzing.
whirring, buzzing
צִלִצָל (tsil.tsal) — spear.
spear
צְלָצַ֑ל (tse.la.tsal) — whirring.
whirring locust
צֶלְצְלִים (tsel.tse.lim) — banging.
musical instrument of percussion, cymbals (with clashing sound
HC/R/Ncmsc — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דָּג (dag) means 'fish' in Hebrew. The word is derived from roots suggesting prolificacy and movement, particularly the squirming motion of a fish's tail. It is often used collectively to refer to fish in general. The term appears in Nehemiah 13:16.
H1709 דָּג fish
1709 dag dawg
or (fully) dag (Nehemiah 13:16) {dawg}; from 1711; a fish
(as prolific); or perhaps rather from 1672 (as timid); but
still better from 1672 (in the sense of squirming, i.e. moving
by the vibratory action of the tail); a fish (often used
collectively):--fish.
see HEBREW for 01711
see HEBREW for 01672
see HEBREW for 01672
דָּג (dag) — Fish (Gate).
fish
דָּג (dag) — fish.
fish
HNcmpa — Noun common · masculine plural absoluteHNcmpa
(dagh, daghah, da'gh; ichthus, ichthudion, opsarion):
1. Natural History:
Fishes abound in the inland waters of Palestine as well as the Mediterranean. They are often mentioned or indirectly referred to both in the Old Testament and in the New Testament, but it is remarkable that no particular kind is distinguished by name. In Le 11:9-12 and De 14:9 f, "whatsoever hath fins and scales in the waters" is declared clean, while all that "have not fins and scales" are forbidden. This excluded not only reptiles and amphibians, but also, among fishes, siluroids and eels, sharks, rays and lampreys. For our knowledge of the inland fishes of Palestine we are mainly indebted to Tristram, NHB and Fauna and Flora of Palestine; Lortet, Poissons et reptiles du Lac de Tiberiade; and Russegger…
Fish
Called dag by the Hebrews, a word denoting great fecundity (Gen. 9:2; Num. 11:22; Jonah 2:1, 10). No fish is mentioned by name either in the Old or in the New Testament. Fish abounded in the Mediterranean and in the lakes of the Jordan, so that the Hebrews were no doubt acquainted with many species. Two of the villages on the shores of the Sea of Galilee derived their names from their fisheries, Bethsaida (the “house of fish”) on the east and on the west. There is probably no other sheet of water in the world of equal dimensions that contains such a variety and profusion of fish. About thirty-seven different kinds have been found. Some of the fishes are of a European type, such as the roach, the barbel, and the blenny…
The Hebrews recognized fish as one of the great divisions of the animal kingdom, and as such gave them a place in the account of the creation, (Genesis 1:21,28) as well as in other passages where an exhaustive description of living creatures is intended. (Genesis 9:2; Exodus 20:4; 4:18; 1 Kings 4:33) The Mosaic law, (Leviticus 11:9,10) pronounced unclean such fish as were devoid of fins and scales; these were and are regarded as unwholesome in Egypt. Among the Philistines Dagon was represented by a figure half man and half fish. (1 Samuel 5:4) On this account the worship…
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms