Job 41:12 | KD | STEP | I will not keep silence about his members, The proportion of his power and the comeliness of his structure. 13 Who could raise the front of his coat of mail? Into his double teeth-who cometh therein? 14 The doors of his face-who openeth them? Round about his teeth is terror. The Kerî לו authorized by the Masora assumes an interrogative rendering: as to it, should I be silent about its members (לו at the head of the clause, as ; ), - what perhaps might appear more poetic to many. החרישׁ (once, , to cause to keep silence) here, as usually: to be silent. בּדּיו, as Job 18:13. דּבר signifies the relation of the matter, a matter of fact, as דּברי, facts, ; ; Psa 145:5. חין (compared by Ew. with הין, a measure) signifies grace, χάρις (as synon. חסד), here delicate regularity, and is made easy of pronunciation from חנן, just as the more usual חן; the language has avoided the form חנן, as observed above. לבוּשׁ . clothing, we have translated “coat of mail,” which the Arab. libâs usually signifies; פּני לבוּשׁו is not its face’s covering (Schlottm.), which ought to be לבוּשׁ פּניו; but פּני is the upper or front side turned to the observer (comp. ), as Arab. wjh , ( wag'h ), si rem desuper spectes, summa ejus pars, si ex adverso, prima (Fleischer, Glossae , i. 57). That which is the “doubled of its mouth” (רסן, prop. a bit in the mouth, then the mouth itself) is its upper and lower jaws armed with powerful teeth. The “doors of the face” are the jaws; the jaws are divided back to the ears, the teeth are not covered by lips; the impression of the teeth is therefore the more terrible, which the substantival clause, (comp. ), affirms. שׁנּיו gen. subjecti: the circle, ἓρκος, which is formed by its teeth (Hahn).

‏ Job 41:12

Job 41:12-14 12 I will not keep silence about his members,

The proportion of his power and the comeliness of his structure. 13 Who could raise the front of his coat of mail?

Into his double teeth-who cometh therein? 14 The doors of his face-who openeth them?

Round about his teeth is terror.

The Kerî לו authorized by the Masora assumes an interrogative rendering: as to it, should I be silent about its members (לו at the head of the clause, as Lev 7:7-9; Isa 9:2), - what perhaps might appear more poetic to many. החרישׁ (once, Job 11:3, to cause to keep silence) here, as usually: to be silent. בּדּיו, as Job 18:13. דּבר signifies the relation of the matter, a matter of fact, as דּברי, facts, Psa 65:4; Psa 105:27; Psa 145:5. חין (compared by Ew. with הין, a measure) signifies grace, χάρις (as synon. חסד), here delicate regularity, and is made easy of pronunciation from חנן, just as the more usual חן; the language has avoided the form חנן, as observed above. לבוּשׁ . clothing, we have translated “coat of mail,” which the Arab. libâs usually signifies; פּני לבוּשׁו is not its face’s covering (Schlottm.), which ought to be לבוּשׁ פּניו; but פּני is the upper or front side turned to the observer (comp. Isa 25:7), as Arab. wjh, (wag'h), si rem desuper spectes, summa ejus pars, si ex adverso, prima (Fleischer, Glossae, i. 57). That which is the “doubled of its mouth” (רסן, prop. a bit in the mouth, then the mouth itself) is its upper and lower jaws armed with powerful teeth. The “doors of the face” are the jaws; the jaws are divided back to the ears, the teeth are not covered by lips; the impression of the teeth is therefore the more terrible, which the substantival clause, Job 41:14 (comp. Job 39:20), affirms. שׁנּיו gen. subjecti: the circle, ἓρκος, which is formed by its teeth (Hahn).