Job 41:32 — Word Study
WLCאַ֭חֲרָיו יָאִ֣יר נָתִ֑יב יַחְשֹׁ֖ב תְּה֣וֹם לְשֵׂיבָֽה׃
BSAbehind it'A.cha.rav it makes shineya.'Ir▸ a pathna.Tiv anyone considersyach.Sho▸ [the] deepte.Hom to grey hairle.sei.Vah
| Greek | English | Parsing |
|---|---|---|
| אַ֭חֲרָיו | behind it | Suffix |
| יָאִ֣יר | it makes shine | Verb, Hiphil, imperfect third person masculine singular |
| נָתִ֑יב | a path | Noun common, masculine singular absolute |
| יַחְשֹׁ֖ב | anyone considers | Verb, Qal, imperfect third person masculine singular |
| תְּה֣וֹם | [the] deep | Noun common, feminine singular absolute |
| לְשֵׂיבָֽה׃ | to grey hair | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He leaves a glistening wake behind him; one would think the deep had white hair! |
| KJV | He maketh a path to shine after him; one would think the deep to be hoary. |
| ASV | He maketh a path to shine after him; One would think the deep to be hoary. |
| YLT | After him he causeth a path to shine, One thinketh the deep to be hoary. |
| WEB | He makes a path shine after him. One would think the deep had white hair. |
| BBE | After him his way is shining, so that the deep seems white. |
The translations agree on the core imagery and meaning of the verse.
The verse consists of a main clause followed by a prepositional phrase and an independent clause, creating a vivid image of the creature's impact.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH215
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 41:32
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 Majesty of Creationgenerated
Job 41:32 is part of a passage where God speaks to Job about the greatness of His creation, particularly the Leviathan, a powerful creature that symbolizes chaos and strength. The imagery used here illustrates the awe-inspiring nature of this creature and its impact on the world around it, evoking both fear and admiration. This verse highlights the contrast between the creature's might and the depths of the sea, suggesting a profound relationship between them.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 1:15 | And let them serve as lights in the expanse of the sky to shine upon the earth.” And it was so. |
| 2 | Job 28:14 | The ocean depths say, ‘It is not in me,’ while the sea declares, ‘It is not with me.’ |
| 3 | Job 38:16–30 | Have you journeyed to the vents of the sea or walked in the trenches of the deep? |
| 4 | Genesis 1:2 | Now the earth was formless and void, and darkness was over the surface of the deep. And the Spirit of God was hovering over the surface of the waters. |
| 5 | Genesis 15:15 | You, however, will go to your fathers in peace and be buried at a ripe old age. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — יָאִ֣יר, ya.'Irgenerated
The verb יָאִ֣יר (*ya'ir*) is a Hiphil imperfect form meaning 'to make shine' or 'to give light.' It conveys the idea of illuminating or causing something to be bright, which in this context refers to the path left behind by the creature. The use of this verb emphasizes the brilliance of the wake that follows Leviathan, suggesting a metaphorical light that astonishes those who witness it.
This word is rooted in the concept of illumination, both literal and metaphorical, as seen in its use in other biblical contexts. The imagery of a shining path implies that the creature's presence leaves a lasting impression, much like the light that guides or reveals.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with variations in wording but not in the underlying ideas.
Sentence Structuregenerated
The structure of the verse features a finite verb, יָאִ֣יר, it makes shine, which governs the description of the path and the consideration of the deep. The sentence is constructed with a main clause followed by a prepositional phrase that elaborates on what is being illuminated and another clause that presents a hypothetical consideration.
The arrangement highlights the cause-and-effect relationship between the creature's movement and the resulting illumination, emphasizing the grandeur of its wake.
Septuagint Backgroundgenerated
The Septuagint translates יָאִ֣יר as φωτίσει (*phōtisei*), meaning 'to give light.' This choice aligns with the Hebrew meaning but also suggests a broader interpretation of illumination, which may include spiritual or metaphorical aspects.
This rendering indicates that the translators understood the significance of the creature's impact not just in a physical sense but also in a way that evokes awe and reverence.
In plain words — the whole versegenerated
Job 41:32 describes how the powerful creature Leviathan leaves a shining path behind it, suggesting that its presence is so remarkable that it makes the deep sea seem old and gray. This imagery emphasizes the creature's majesty and the awe it inspires.
Frequently Asked Questionsgenerated
The 'glistening wake' refers to the bright path left behind by Leviathan as it moves through the water, symbolizing its powerful and awe-inspiring nature.
The suggestion that the deep has white hair symbolizes age and wisdom, indicating that the presence of Leviathan evokes thoughts of the ancient and the profound depths of the sea.
The shining path signifies the creature's greatness and the impact it has on its surroundings, illustrating the fear and respect it commands.
This verse contributes to the overall message of Job by highlighting the majesty of God's creation and the limits of human understanding in the face of such power.
Reflection Questionsgenerated
- What does the imagery of a shining path say about the nature of God's creation?
- How can we understand the relationship between power and respect as illustrated in this verse?
- In what ways does this verse challenge our perceptions of the natural world?
- How does the description of Leviathan reflect themes of chaos and order in creation?
The early church on this verse — how the Fathers read it
The early commentary on this verse reflects on the nature of Leviathan and its significance in understanding God's creation.
A path will shine after him. He will esteem the deep as growing old. 33. For a 'path' is said to shine after Leviathan, because wherever he passes along, he leaves behind him great astonishment from the brightness of his miracles,Early Church Fathers on Job 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 41:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe maketh a path to shine after him,.... Upon the sea, by raising a white from upon it, through its vehement motion as it passes along, or by the spermaceti it casts out and leaves behind it.
Read John Gill on Job 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe maketh a path to shine after him; one would think the deep to be hoary. Path - the foam on his track. Hoary - as the hair of the aged.
Read Robert Jamieson on Job 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen he raiseth himself to the top of the waters, he doth as it were plough it up, and make large furrows, and causeth a white froth or foam upon the waters.
Read Matthew Poole on Job 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 41:32 He maketh a path to shine after him; [one] would think the deep [to be] hoary.Ver. 32. He maketh a path to shine after him] A ship doth so, much more a whale. One would think the deep to be hoary] By reason of the white shining foam left behind him.
Read John Trapp on Job 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. He maketh a path to shine after him] In certain states of the weather a rapid motion through the water disengages many sparks of phosphoric fire. I have seen this at sea; once particularly, on a fine clear night, with a good breeze, in a fast-sailing vessel, I leaned over the stern, and watched this phenomenon for hours. The wake of the vessel was like a stream of fire; millions of particles of fire were disengaged by the ship's swift motion through the water, nearly in the same way as by the electric cushion and cylinder; and all continued to be absorbed at a short distance from the vessel. Whether this phenomenon takes place in fresh water or in the Nile, I have had no…
Read AdamClarke on Job 41 →CambridgeThe Cambridge Bible for Schools and Colleges32. The verse refers to the shining track which his swift darting through the water leaves behind him.
Read Cambridge on Job 41 →Albert Barnes1798–1870Barnes' Notes on the BibleHe maketh a path to shine after him - This refers doubtless to the white foam of the waters through which he passes.
Read Albert Barnes on Job 41 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible32. Hoary — This figure (comparing the foaming water to hair white with age) is one of great dignity, and is common in the classics.
Read Daniel Denison Whedon on Job 41 →The verse in English, compared — 7 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
He leaves a glistening wake behind him; one would think the deep had white hair!
He makes a path shine after him. One would think the deep had white hair.
Tyndale line
He maketh a path to shine after him; one would think the deep to be hoary.
He maketh a path to shine after him; One would think the deep to be hoary.
Simplified
After him his way is shining, so that the deep seems white.
It leaves a glistening wake behind it as if the sea had white hair.
Strictly literal
After him he causeth a path to shine, One thinketh the deep to be hoary.
T4T (Translation for Translators) is not shown above. It restates the passage rather than the verse, so there is no line of English to set beside the others — which is a fact about that translation, not a fault in it.
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 is supported by other witnesses, with no significant variations noted. The text remains consistent across sources, affirming the imagery and meaning presented in this verse.
אַ֭חֲרָיו יָאִ֣יר נָתִ֑יב יַחְשֹׁ֖ב תְּה֣וֹם לְשֵׂיבָֽה׃
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 41:32
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 אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
HAcmpc/Sp3ms — SuffixHAcmpc/Sp3ms
אוֹר (or) is a Hebrew verb meaning to be or become light, covering various contexts such as shining of the sun, illumination by celestial bodies, and lighting lamps. It has different forms: Qal (to shine), Niphal (to be illuminated), and Hiphil (to give light). The entries emphasize both literal and metaphorical uses, including making one's face shine and enlightening the eyes.
[אוֹר] 43 vb. be or become light
Qal;—become light, shine of sun (esp. in early morn.)
Niph.—become lighted up of day-break
Hiph.—
give light, of sun, moon & stars
light up, cause to shine, shine
light a lamp
lighten, of the eyes
make shine, of face of God
base
H215 אוֹר be or become light .—become light, shine of sun (esp. in early morn.)
.—become lighted up of day-break
.— . give light, of sun, moon & stars
. light up, cause to shine, shine
. light a lamp
. lighten, of the eyes
. make shine, of face of God
215 'owr ore
a primitive root; to be (causative, make) luminous (literally
and metaphorically):--X break of day, glorious, kindle, (be,
en-, give, show) light (-en, -ened), set on fire, shine.
אוֹר (or) — to light.
1) to be or become light, shine
1a) (Qal)
1a1) to become light (day)
1a2) to shine (of the sun)
1a3) to become bright
1b) (Niphal)
1b1) to be illuminated
1b2) to become lighted up
1c) (Hiphil)
1c1) to give light, shine (of sun, moon, and stars)
1c2) to illumine, light up, cause to shine, shine
1c3) to kindle, light (candle, wood)
1c4) lighten (of the eyes, his law, etc)
1c5) to make shine (of the face)
HVhi3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
shin: The Hebrew words 'ahal, 'or, halal, zahar, zarach, yapha`, naghah, `ashath and qaran are all translated "shine." All indicate either the direct or indirect diffusion of beams of light. In a direct and literal sense the word "shine" is used of the heavenly bodies, or of candles, and fire (Job 18:5; 25:5 the King James Version; Job 29:3; 31:26; 2Ki 3:22). In a figurative sense it is used of reflected light or brightness, in any sense (Ex 34:29 f,35; Isa 60:1; Eze 43:2; Da 12:3). God as the sun of righteousness…
נָתִיב (nathiyb) refers to a path or pathway, emphasizing a trodden track. It can denote both a physical path and the concept of travel or a traveler. The feminine form נְתִיבָה (nethiybah) shares the same meaning. The word is derived from an unused root meaning to tramp.
נָתִיב n.m. path, pathway
base
נְתִיבָה n.f. id. [n.gd.ab];—path
base
H5410a נָתִיב path, pathway H5410b נְתִיבָה id. [5410a]
5410 nathiyb naw-theeb'
or (feminine) nthiybah {neth-ee-baw'}; or nthibah (Jeremiah
6:16) {neth-ee-baw'}; from an unused root meaning to tramp; a
(beaten) track:--path((-way)), X travel(-ler), way.
נָתִיב (na.tiv) — path.
1) trodden with the feet, path, pathway
2) path, pathway, traveller
נְתִיבָה (ne.ti.vah) — path.
1) trodden with the feet, path, pathway
2) path, pathway, traveller
Also means: na.tiv (נָתִיב "path" H5410A)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
תְּהוֹם (tehom) refers to a deep or abyss, often associated with the sea or subterranean waters. It encompasses meanings such as depths, the primeval ocean in Hebrew cosmology, and can also denote the grave. The word is typically feminine and is derived from a root meaning 'to surge.'
תְּהוֹם n.f. et m. deep, sea, abyss
deep, of subterranean waters
(deep) sea
primaeval ocean, deep, in Heb. cosmogony
deep, depth
abyss
base
H8415 תְּהוֹם deep, sea, abyss . deep, of subterranean waters
. (deep) sea
. primaeval ocean, deep, in Heb. cosmogony
. deep, depth
. abyss
8415 thowm teh-home'
or thom {teh-home'}; (usually feminine) from 1949; an abyss
(as a surging mass of water), especially the deep (the main
sea or the subterranean water-supply):--deep (place), depth.
see HEBREW for 01949
תְּהוֹם (te.hom) — abyss.
1) deep, depths, deep places, abyss, the deep, sea
1a) deep (of subterranean waters)
1b) deep, sea, abysses (of sea)
1c) primeval ocean, deep
1d) deep, depth (of river)
1e) abyss, the grave
HNcfsa — Noun common · feminine singular absoluteHNcfsa
שֵׂיבָה (seybah) refers to old age and is associated with gray or hoary hair. The term is feminine and emphasizes the physical signs of aging, such as gray hair and the concept of being elderly. It is derived from another Hebrew word, שֵׁיב (sheiv), which relates to aging.
שֵׂיבָה n.f. hoary head, old age
base
H7872 שֵׂיבָה hoary head, old age
7872 seybah say-baw'
feminine of 7869; old age:--(be) gray (grey hoar,-y) hairs
(head,-ed), old age.
see HEBREW for 07869
שֵׂיבָה (se.vah) — greyheaded.
1) age, gray hair, hoary head, old age
1a) gray hair, hoary head
1b) old age
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
har (se`ar, sa`ar, Aramaic se`ar, and their derivatives; thrix, gen. case trichos, kome):
1. Hair Fashions:
Hair was worn in different fashions by the Orientals of Biblical times, and not always in the same way among the same people in different epochs. We know this clearly from Egyptian literature and monuments, as well as from the writings of Greek authors (especially Herodotus), that the dwellers on the Nile had their heads shaved in early youth, leaving but a side lock until maturity was attained, when this mark of childhood was taken away. Priests and warriors kept their heads closely shaved; nothing but the exigencies of arduous warfare were allowed to interfere with this custom. On the other hand, the Hebrew people, like their Babylonian neighbors (Herod. i.195), affected long and well-cared-for, bushy curls of hair as emblems of manly beauty. Proofs thereof are not infrequent in…
Hair
(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. “So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard.” Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.
(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed…
The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men. (2 Samuel 14:26) In times of affliction the hair was altogether cut off. (Isaiah 3:17,24; 15:2; Jeremiah 7:29) Tearing the hair (Ezra 9:3) and letting it go dishevelled were similar tokens of grief. The usual and favorite color of the hair was black, (Solomon 5:11) as is indicated in the comparisons in (Solomon 1:5; 4:1) a similar hue is probably intended by the purple of (Solomon 7:6) Pure white hair was deemed characteristic of the divine Majesty. (Daniel 7:9; Revelation 1:14) The…
The Jewish men, except Nazarites, Nu 6:5,9, and cases like that of Absalom, 2Sa 14:26, cut their hair moderately short, 1Co 11:14, and applied fragrant ointments to it, Ex 30:30-33 Ps 23:5 Ec 9:8. In mourning they wholly neglected it, or shaved it close, or plucked it out by handfuls, Jer 7:29. Women prized a fine head of hair, and plaited, perfumed, and decked it in many ways, Isa 3:18,24 1Co 11:15, so much…