Job 41:2 — Word Study
WLCהֲתָשִׂ֣ים אַגְמ֣וֹן בְּאַפּ֑וֹ וּ֝בְח֗וֹחַ תִּקּ֥וֹב לֶֽחֱיוֹ׃
BSAnotlôʼ cruelʼakzâr forkîy to rouseʻûwr who?mîy he/she/ithûwʼ facepânîym to standyâtsab
| Greek | English | Parsing |
|---|---|---|
| הֲתָשִׂ֣ים | ¿ will you put | Particle, verb qal imperfect second person masculine singular |
| אַגְמ֣וֹן | a cord | Noun common, masculine singular absolute |
| בְּאַפּ֑וֹ | in nose its | Preposition, noun common masculine singular construct, suffix |
| וּ֝בְח֗וֹחַ | and with a hook | Conjunction, preposition, noun common masculine singular absolute |
| תִּקּ֥וֹב | will you pierce? | Verb, Qal, imperfect second person masculine singular |
| לֶֽחֱיוֹ׃ | jaw 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 put a cord through his nose or pierce his jaw with a hook? |
| KJV | Canst thou put an hook into his nose? or bore his jaw through with a thorn? |
| ASV | Canst thou put a rope into his nose? Or pierce his jaw through with a hook? |
| YLT | Dost thou put a reed in his nose? And with a thorn pierce his jaw? |
| WEB | Can you put a rope into his nose, or pierce his jaw through with a hook? |
| BBE | Will you put a cord into his nose, or take him away with a cord round his tongue? |
The translations agree on the meaning of תִּקּ֥וֹב — see How Translations Differ.
The sentence consists of two main clauses connected by 'or,' emphasizing the challenge posed by God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּנֶה
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 41:2
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 — God's Challenge to Jobgenerated
Job 41:2 is part of God's response to Job, where He challenges Job's understanding of creation by asking if he can control Leviathan, a symbol of untamable power. This section illustrates the vast difference between God's sovereignty and human limitations, as seen throughout the chapters where God speaks to Job about the wonders of creation and the mysteries of the universe.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 27:1 | In that day the LORD will take His sharp, great, and mighty sword, and bring judgment on Leviathan the fleeing serpent —Leviathan the coiling serpent—and He will slay the dragon of the sea. |
| 2 | Isaiah 37:29 | Because your rage and arrogance against Me have reached My ears, I will put My hook in your nose and My bit in your mouth; I will send you back the way you came.’ |
| 3 | Ezekiel 29:4–5 | But I will put hooks in your jaws and cause the fish of your streams to cling to your scales. I will haul you up out of your rivers, and all the fish of your streams will cling to your scales. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — תִּקּ֥וֹב, ti.Kovgenerated
The verb נָקַב (naqab) means to pierce or bore through, indicating a strong action that suggests violence or force. It is used here to emphasize the impossibility of subduing Leviathan, a creature beyond human control.
This verb is in the imperfect tense, indicating a question about a potential action — whether Job can indeed pierce the jaw of Leviathan. The context implies that such an action is not only difficult but impossible, reinforcing the theme of God's unmatched power.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the translation reads pierce, which aligns with the KJV and ASV.
Sentence Structuregenerated
The verse consists of two main clauses linked by the conjunction 'or.' The first clause poses a question about putting a cord through Leviathan's nose, while the second clause questions the possibility of piercing his jaw with a hook.
This structure highlights the rhetorical nature of God's questions, emphasizing the impossible task of controlling such a powerful creature.
Septuagint Backgroundgenerated
The Septuagint translates the verb תִּקּ֥וֹב with a different Greek term, indicating a potential widening of meaning. The choice of words reflects the translators' interpretation of the action's significance in the context of divine power.
This variation suggests an interpretive layer in the Greek text, where the emphasis may shift slightly from the literal act of piercing to the broader concept of control.
In plain words — the whole versegenerated
Job 41:2 asks if anyone can put a cord through Leviathan's nose or pierce his jaw with a hook. This verse highlights the creature's untamable nature and God's power over all creation.
Frequently Asked Questionsgenerated
Leviathan symbolizes chaos and untamable power, illustrating God's sovereignty over all creation.
God uses rhetorical questions to emphasize Job's limitations and the vastness of His own power.
Piercing Leviathan's jaw represents the futility of trying to control or dominate what is inherently wild and powerful.
This verse underscores the theme of divine sovereignty and the limitations of human understanding in the face of God's creation.
Reflection Questionsgenerated
- What does Leviathan teach us about the nature of God's creation?
- How do we respond to challenges that seem beyond our control?
- In what ways can we acknowledge God's sovereignty in our lives?
- How can understanding our limitations help us trust in God's power?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this passage, often reflecting on the nature of God's power and human limitations.
Hence it is that this very Mary of whom we speak lives, because He who owed nothing to death lay down for the human race. Hence it is that we daily return to life after our sins,Early Church Fathers on Job 41 →
Wilt thou put a ring into his nostrils? Or wilt thou bore through his jaw with a bracelet? 21. As stratagems are signified by 'nostrils,' so by a 'ring' is designated the omnipotence of Divine Power.Early Church Fathers on Job 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 41:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCanst thou put an hook into his nose?.... Or a rush, that is, a rope made of rushes; for of such ropes were made, as Pliny (g) affirms; or bore his jaw through with a thorn?
Read John Gill on Job 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCanst thou put an hook into his nose? or bore his jaw through with a thorn? Hook - rather, a rope of rushes [ 'agmown (H100)]. Thorn - rather, a ring or hook [ chowach (H2336)].
Read Robert Jamieson on Job 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAn hook, Heb. a bulrush, i.e. a hook like a bulrush, with its head hanging down, as is expressed, . Into his nose, to hang him up by it for sale, or to carry him home for use, after thou hast drawn him out of the sea or river, of which he spake in the former verse. With a thorn; or, with an iron hook or instrument as sharp as a thorn, wherewith thou usest to carry little fishes.
Read Matthew Poole on Job 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 41:2 Canst thou put an hook into his nose? or bore his jaw through with a thorn?Ver. 2. Canst thou put a hook into his nose?] Canst thou ring him like a swine, or rule him like a bear? God can, and did Sennacherib that crooked leviathan, Isaiah 27:1; Isaiah 37:29; and doth still the Great Turk, who desireth to devour Christendom. Or bore his jaw through with a thorn?] Or twig, as men do lesser fishes, taken with an angle, or herrings from the fish market. These are facetious and ironic questions that are put to Job in these five first verses; hinting to him, that although he could not do any of these things, yet God could with ease.
Read John Trapp on Job 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Hook.—Or, cord of rush.A thorn.—Or, spike or hook.
Read Charles John Ellicott on Job 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Canst thou put a hook onto his nose?] Canst thou put a ring in his nose, and lead him about as thou dost thine ox? In the East they frequently lead thy oxen and buffaloes with a ring in their noses. So they do bulls and oxen in this country. Bore his jaw through with a thorn?] Some have thought that this means, Canst thou deal with him as with one of those little fish which thou stringest on a rush by means of the thorn at its end? Or perhaps it may refer to those ornaments with which they sometimes adorned their horses, mules, camels, &c.
Read AdamClarke on Job 41 →CambridgeThe Cambridge Bible for Schools and Colleges2. a hook] lit. a cord of rush. a thorn] That is, a spike. The reference in the first clause may be to the habit of passing a cord through the gills of fish when caught, and letting them down into the water again, to preserve them in freshness.
Read Cambridge on Job 41 →Albert Barnes1798–1870Barnes' Notes on the BibleCanst thou put a hook into his nose - Or rather, a “rope,” or “cord.” The word used here (אגמון 'agmôn) means “a caldron,” or “kettle” Job 41:20, also a reed, or bulrush, growing in marshy places,
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
Can you put a cord through his nose or pierce his jaw with a hook?
Can you put a rope into his nose, or pierce his jaw through with a hook?
Can you put a cord through his nose or pierce his jaw with a hook?
Can you put a cord through its nose, or pierce its jaw with a hook?
Tyndale line
Canst thou put an hook into his nose? or bore his jaw through with a thorn?
Canst thou put a rope into his nose? Or pierce his jaw through with a hook?
Canst thou put a rope into his nose? or pierce his jaw through with a hook?
Canst thou put a hook into his nose? or bore his jaw through with a thorn?
Who hath preuented mee that I shoulde make an ende? Al vnder heauen is mine.
Strictly literal
Wilt thou put a rush-rope into his nose, and pierce his jaw with a spike?
Dost thou put a reed in his nose? And with a thorn pierce his jaw?
Do you put a reed in his nose? And pierce his jaw with a thorn?
(40:26) Canst thou put a reed through his nose? or bore his jaw through with a thorn?
Can you put a rope into his nose, or pierce his jaw through with a hook?
From the Latin
Who hath given me before that I should repay him? All things that are under heaven are mine.
Simplified
Can you thread a rope through its nose? Can you pass a hook through its jaw?
Will you put a cord into his nose, or take him away with a cord round his tongue?
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 in their wording for this verse, with five of the six words matched. The differences in word order and structure in the Septuagint reflect its own interpretive choices rather than significant textual variation.
הֲתָשִׂ֣ים אַגְמ֣וֹן בְּאַפּ֑וֹ וּ֝בְח֗וֹחַ תִּקּ֥וֹב לֶֽחֱיוֹ׃
5 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 41:2
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 שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
HTi/Vqi2ms — Particle · verb qal imperfect second person masculine singularHTi/Vqi2ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
אַגְמֹן (agmown) refers to a type of rush or bulrush, often associated with marshy areas. It can also denote a cord made from these plants. Metaphorically, it describes something lowly or insignificant, as well as drooping or bowing, reflecting humility. The word is linked to the concept of insignificance in various contexts.
אַגְמֹן, אַגְמוֹן n.[m.] rush, bulrush
used as cord or line
metaph. of the lowly, insignif.
base
H100 אַגְמֹן, אַגְמוֹן rush, bulrush
100 'agmown ag-mone'
from the same as 98; a marshy pool (others from a different
root, a kettle); by implication a rush (as growing there);
collectively a rope of rushes:--bulrush, caldron, hook, rush.
see HEBREW for 098
אַגְמֹן (ag.mon) — bulrush.
1) rush, bulrush
1a) used as cord or line (of twisted rushes or spun of rush fibre)
1b) of the lowly, insignificant (metaph)
2) sad, drooping
1a) of line of bulrushes
1b) bowing of the head (fig.)
1c) of the lowly (metaph)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
kord (chebhet, yether, methar, `abhoth; schoinion):
(1) The Arabic chab'l corresponds to the Hebrew chebhel and is still the common name for cord or rope throughout the East. Such ropes or cords are made of goat's or camel's hair, first spun into threads and then twisted or plaited into the larger and stronger form. Chebhel is translated rather inconsistently in the Revised Version (British and American) by "cord" (Jos 2:15; Job 36:8, etc.); by "line" (2Sa 8:2; Mic 2:5; Ps 16:6; 78:55; Am 7:17; Zec 2:1); by "ropes" (
Cord
Frequently used in its proper sense, for fastening a tent (Ex. 35:18; 39:40), yoking animals to a cart (Isa. 5:18), binding prisoners (Judg. 15:13; Ps. 2:3; 129:4), and measuring ground (2 Sam. 8;2; Ps. 78:55). Figuratively, death is spoken of as the giving way of the tent-cord (Job 4:21. “Is not their tent-cord plucked up?” R.V.). To gird one’s self with a cord was a token of sorrow and humiliation. To stretch a line over a city meant to level it with the ground (Lam. 2:8). The “cords of sin” are the…
The materials of which cord was made varied according to the strength required; the strongest rope was probably made of strips of camel hide, as still used by the Bedouins. The finer sorts were made of flax, (Isaiah 19:9) and probably of reeds and rushes. In the New Testament the term is applied to the whip which our Saviour made, (John 2:15) and to the ropes of a ship. (Acts 27:32)
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
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
חוֹחַ (chowach) refers to a thorny plant, such as a brier or bramble, and can also denote a hook or fetter. The word is built from a root meaning to pierce, suggesting its association with thorns. It is linked to the concept of a thicket through a related term. There is a slight variation in emphasis across entries, with some focusing more on the plant aspect and others on the hook or fetter.
חוֹחַ n.m. 1. brier, bramble. 2. hook, ring, fetter
base
H2336 חוֹחַ 1. brier, bramble. 2. hook, ring, fetter
2336 chowach kho'-akh
from an unused root apparently meaning to pierce; a thorn; by
analogy, a ring for the nose:--bramble, thistle, thorn.
חוֹחַ (cho.ach) — thistle.
1) thorn, brier, bramble, thornbush, thicket
2) hook, ring, fetter
Also means: cha.vach (חָוָח "thicket" H2337)
HC/R/Ncmsa — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
hook:
(1) chakkah, is rendered "fishhook" in Job 41:1 the Revised Version (British and American) (the King James Version "hook"). the Revised Version (British and American) is correct here and should have used the same translation for the same word in Isa 19:8; Hab 1:15, instead Of retaining AV's "angle." Similarly in Am 4:2, tsinnah, and ciroth dughah, appear to be synonyms for "fishhook," although the former may mean the barb of a fisher's spear. In the New Testament "fishhook" occurs in Mt 17:27 (agkistron).
Hook
(1.) Heb. hah, a “ring” inserted in the nostrils of animals to which a cord was fastened for the purpose of restraining them (2 Kings 19:28; Isa. 37:28, 29; Ezek. 29:4; 38:4). “The Orientals make use of this contrivance for curbing their work-beasts...When a beast becomes unruly they have only to draw the cord on one side, which, by stopping his breath, punishes him so effectually that after a few repetitions he fails not to become quite tractable whenever he begins to feel it” (Michaelis). So God’s agents are never beyond his control.
(2.) Hakkah, a fish “hook” (Job 41:2, Heb. Text, 40:25; Isa. 19:8;
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
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
לְחִי (lechi) refers to the jaw or cheek, derived from a root meaning to be soft, highlighting its fleshy nature. It encompasses both the jawbone of animals and the cheek of humans. The entries also note its connection to the name Lehi, which shares the same root.
לְחִי n.m. jaw, cheek
jaw, jawbone, of animal
cheek, of man
base
H3895 לְחִי jaw, cheek
3895 lchiy lekh-ee'
from an unused root meaning to be soft; the cheek (from its
fleshiness); hence, the jaw-bone:--cheek (bone), jaw (bone).
לְחִי (le.chi) — Lehi.
This name means jaw, cheek
Another name of le.chi (לֶחִי "Lehi" H3896)
לְחִי (le.chi) — jaw.
1) jaw, cheek
1a) jaw, jawbone (of animal)
1b) cheek (of man)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms