TRV
Translation
King James Version
Wilt thou play with him as with a bird? or wilt thou bind him for thy maidens?
Complete Jewish Bible
Will you play with him as you would with a bird or keep him on a string to amuse your little girls?
American Standard Version
Wilt thou play with him as with a bird? Or wilt thou bind him for thy maidens?
World English Bible Messianic
Will you play with him as with a bird? Or will you bind him for your girls?
Young's Literal Translation
Dost thou play with him as a bird? And dost thou bind him for thy damsels?
See on the biblical-era map
In the KJVVerse 13,894 of 31,102
Study This Verse
Commentary on Job 41 verses 1–10
1 ¶ Canst thou draw out leviathan with an hook? or his tongue with a cord which thou lettest down?
2 Canst thou put an hook into his nose? or bore his jaw through with a thorn?
3 Will he make many supplications unto thee? will he speak soft words unto thee?
4 Will he make a covenant with thee? wilt thou take him for a servant for ever?
5 Wilt thou play with him as with a bird? or wilt thou bind him for thy maidens?
6 Shall the companions make a banquet of him? shall they part him among the merchants?
7 Canst thou fill his skin with barbed irons? or his head with fish spears?
8 Lay thine hand upon him, remember the battle, do no more.
9 Behold, the hope of him is in vain: shall not one be cast down even at the sight of him?
10 None is so fierce that dare stir him up: who then is able to stand before me?
Whether this leviathan be a whale or a crocodile is a great dispute among the learned, which I will not undertake to determine; some of the particulars agree more easily to the one, others to the other; both are very strong and fierce, and the power of the Creator appears in them. The ingenious Sir Richard Blackmore, though he admits the more received opinion concerning the behemoth, that it must be meant of the elephant, yet agrees with the learned Bochart's notion of the leviathan, that it is the crocodile, which was so well known in the river of Egypt. I confess that that which inclines me rather to understand it of the whale is not only because it is much larger and a nobler animal, but because, in the history of the Creation, there is such an express notice taken of it as is not of any other species of animals whatsoever (Gen 1:21, God created great whales), by which it appears, not only that whales were well known in those parts in the time of Moses, who lived a little after Job, but that the creation of whales was generally looked upon as a most illustrious proof of the eternal power and godhead of the Creator; and we may conjecture that this was the reason (for otherwise it seems unaccountable) why Moses there so particularly mentions the creation of the whales, because God had so lately insisted upon the bulk and strength of that creature than of any other, as the proof of his power; and the leviathan is here spoken of as an inhabitant of the sea (Job 41:31), which the crocodile is not; and Psa 104:25, Psa 104:26, there in the great and wide sea, is that leviathan. Here in these verses,
I. He shows how unable Job was to master the leviathan. 1. That he could not catch him, as a little fish, with angling, Job 41:1, Job 41:2. He had no bait wherewith to deceive him, no hook wherewith to catch him, no fish-line wherewith to draw him out of the water, nor a thorn to run through his gills, on which to carry him home. 2. That he could not make him his prisoner, nor force him to cry for quarter, or surrender himself at discretion, Job 41:3, Job 41:4. "He knows his own strength too well to make many supplications to thee, and to make a covenant with thee to be thy servant on condition thou wilt save his life." 3. That he could not entice him into a cage, and keep him there as a bird for the children to play with, Job 41:5. There are creatures so little, so weak, as to be easily restrained thus, and triumphed over; but the leviathan is not one of these: he is made to be the terror, not the sport and diversion, of mankind. 4. That he could not have him served up to his table; he and his companions could not make a banquet of him; his flesh is too strong to be fit for food, and, if it were not, he is not easily caught. 5. That they could not enrich themselves with the spoil of him: Shall they part him among the merchants, the bones to one, the oil to another? If they can catch him, they will; but it is probable that the art of fishing for whales was not brought to perfection then, as it has been since. 6. That they could not destroy him, could not fill his head with fish-spears, Job 41:7. He kept out of the reach of their instruments of slaughter, or, if they touched him, they could not touch him to the quick. 7. That it was to no purpose to attempt it: The hope of taking him is in vain, Job 41:9. If men go about to seize him, so formidable is he that the very sight of him will appal them, and make a stout man ready to faint away: Shall not one be cast down even at the sight of him? and will not that deter the pursuers from their attempt? Job is told, at his peril, to lay his hand upon him, Job 41:8. "Touch him if thou dare; remember the battle, how unable thou art to encounter such a force, and what is therefore likely to be the issue of the battle, and do no more, but desist from the attempt." It is good to remember the battle before we engage in a war, and put off the harness in time if we foresee it will be to no purpose to gird it on. Job is hereby admonished not to proceed in his controversy with God, but to make his peace with him, remembering what the battle will certainly end in if he come to an engagement. See Isa 27:4, Isa 27:5.
II. Thence he infers how unable he was to contend with the Almighty. None is so fierce, none so fool-hardy, that he dares to stir up the leviathan (Job 41:10), it being known that he will certainly be too hard for them; and who then is able to stand before God, either to impeach and arraign his proceedings or to out-face the power of his wrath? If the inferior creatures that are put under the feet of man, and over whom he has dominion, keep us in awe thus, how terrible must the majesty of our great Lord be, who has a sovereign dominion over us and against whom man has been so long in rebellion! Who can stand before him when once he is angry?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
Copy as
Gregory the DialogistAD 604
30. Why is it that our adversary is first called Behemoth, afterwards Leviathan, but is now compared to a ‘bird,’ in ridicule at his destruction? For Behemoth, as we have said, is interpreted ‘monster,’ [‘bellua’] and it is shown to be a quadruped, when it is said to eat hay as an ox. But Leviathan, as he is taken with a hook is doubtless set before us as a serpent in the waters. But now he is brought into comparison with a bird, when it is said, Wilt thou play with him as with a bird? Let us examine, therefore, why he is called a ‘monster,’ or a ‘beast,’ why a ‘dragon,’ and why a ‘bird.’ For we learn more quickly the meaning of his names, if we accurately examine the craft of his cunning. For he comes from heaven to earth, and no longer raises himself by any aspiration to the hope of heavenly things. He is, therefore, an irrational and four-footed animal by the folly of his unclean doings, a dragon by his malice in doing hurt, a ‘bird’ by the levity of his subtle nature. For because he knows not what he is doing against himself, he is a monster with brute sense; because he maliciously seeks to hurt us, he is a ‘dragon;’ but because he exalts himself haughtily on the subtlety of his nature, he is a ‘bird.’ Again, because he is in his wicked doings employed by the Divine power for our benefit, he is a ‘beast;’ because he secretly bites, he is a ‘serpent;’ but because he sometimes through his indomitable pride feigns himself to be an Angel of light, he is a ‘bird.’ For though he harasses mankind with his inexplicable skill in wickedness, yet he specially tempts by three sins; in order, namely, to subdue to himself some by lust, some by malice, and some by pride.
31. He is, therefore, deservedly designated by the very name of his doings, in what he attempts to do, when he is called a ‘beast,’ a ‘dragon,’ or a ‘bird.’ For in those whom he excites to the folly of lust, he is a ‘beast;’ in those whom he inflames to do malicious injury, he is a ‘dragon;’ but in those whom he exalts to the haughtiness of pride as though they understood high things, he is a ‘bird.’ But in those whom he pollutes equally with lust and malice and pride, he exists as a ‘beast,’ [‘jumentum’] a ‘dragon,’ and a ‘bird’ at the same time. For he has insinuated himself into the hearts of those deluded by him in as many shapes as the wickednesses in which he entangles them. He is, therefore, called by the name of many things, because he is changed into various kind of shapes before the eyes of those who are deluded by him. For when he tempts this one by the lust of the flesh, and yet does not overcome him, he changes his suggestion, and kindles his heart into malice. Because, therefore, he was unable to approach him as a ‘monster,’ [‘bellua’] he comes near as a ‘dragon.’ He is unable to corrupt him with the poison of malice, but yet he places his good qualities before his eyes, and exalts his heart to pride. He could not, therefore, steal up to this man as a dragon, but yet by bringing before him the phantom of vain glory, he flew before the sight of his thought as a bird. And this bird is doubtless raised up the more cruelly against us, the less it is impeded by any weakness of its own nature. For because it is not overcome by the death of the flesh, and saw our Redeemer was mortal in the flesh, it was puffed up with greater haughtiness of pride. But where it raised itself against its Maker with the wing of pride, it there found the snare of its death. For he was overcome by that very death of His flesh, which in pride he sought, and suffered from the snare by his very seeking the death of the Just One, as the prey of his malice. Let it he said then, Wilt thou play with him as with a bird? For the Lord in truth played with him as with a bird, when in the passion of His Only-Begotten Son He showed him the bait, but concealed the snare. For he saw that which he was taking in his mouth, but he saw not what he was holding in his throat. For though he had himself confessed Him to be the Son of God, yet he believed that He was dying as a mere man, for whose death he had roused the minds of the persecuting Jews. But he is understood to have learnt at last too late, at the very moment of His betrayal, that he would be punished by that His death. Whence also he frightened the wife of Pilate by dreams, in order that her husband might desist from the persecution of the Just One. [Matt. 27, 19] But the plan which had been by the secret dispensation ordained, could not he by any machination overthrown. For it was expedient that the death of a Just Man dying unjustly should be a ransom for the death of sinners dying justly. But because this Leviathan was ignorant of this even to the time of His passion, he was deluded as a bird, and suffered from the snare of His Godhead, when he seized the bait of His Manhood. It follows;
Or wilt thou bind him for thy maidens?
32. Thou understandest, As I. Though the condition of male servants is despicable, their manhood is strong. But in maid servants their sex lies low, together with their condition. The Lord, therefore, well declares that He binds this Leviathan not for his male servants, but for his maidens. Because when He came for our redemption, and sent His preachers against the pride of the world, He chose the foolish, and left the wise; the weak, and left the strong; the poor, and left the rich. The Lord, therefore, bound the strength of this Leviathan for His maidens, because, as Paul witnesses, God hath chosen the weak things of the world to confound the mighty. [l Cor. 1, 27] Whence it is well said by Solomon; Wisdom hath builded her house, she hath hewn out seven pillars, she hath slain her victims, she hath mingled wine, she hath set forth her table, she hath sent her maidens to summon to the citadel, and to the walls of the city. [Prov. 9, 1-3] For Wisdom in truth built her a house, when the Only-Begotten Son of God, through the intervention of His soul [Note: ‘Mediante anima.’ He means to say, not that the Human Soul of our Lord was the means of creating the Body, but that it is the medium through which that Body is personally united with the Godhead. See Bk. xxxi. §. 42], created Himself a human body within the womb of the Virgin. For the body of the Only-Begotten is called the house of God, just as it is also called a temple; but so, that that one and the same Son of God and Man, is Himself the Inhabitor, Himself the Inhabited. But this can be rightly understood in another sense also, if the Church is called the house of Wisdom. And She hath hewn out Herself seven pillars, because She has severed the minds of preachers from the love of the present world, and has raised them up to bear the fabric of this selfsame Church. And these, because they are supported by the virtue of perfection, are designated by the number seven. She hath slain her victims, because she allowed the life of preachers to be sacrificed by persecution. She hath mingled her wine, because she has announced to us the mysteries of the Godhead and Manhood alike. She hath also set forth her table, because She hath laid open and prepared for us the food of Holy Scripture. She hath likewise sent her maidens, to summon us to the citadel and to the walls of the city, because she studied to have weak and abject preachers, to gather the faithful people to the heavenly edifices of their spiritual country. Whence the Lord praises Nathaniel in the Gospel, [John 1, 47] but yet does not number him in the class of preachers, because such as had nothing praiseworthy of their own, ought to come to preach Him; in order that that which they were doing might be known more surely to be of the truth, the more plainly it was also seen that they were not sufficient of themselves to effect it. In order then that His wonderful power might shine forth by the tongues of His preachers, it was first ordered still more wonderfully, that these preachers should have no merit of their own. The Lord, therefore, sent ‘maidens’ and bound the strength of this Leviathan, because He set forth to the world feeble preachers, and confined with the bond of His terror all the mighty, who had been of his body. And this Leviathan is bound in His own person by maidens, when, on the light of truth shining forth by weak preachers, the ancient enemy is not permitted to rage, at his will, against the minds of the Elect, but is restrained by signs and mighty wonders from holding all whom he desires under the bondage of unbelief. He, therefore, who gives strength against him to the weak, works this mightily by Himself. But because the Lord informs us whom He sends against him, He now also adds what they do who are sent.
Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 33.30
Why is our enemy first called Behemoth, then Leviathan and finally is compared to a bird that God plays with in order to destroy it? Behemoth, as we have said, means “a huge beast,” a quadruped that eats grass like an ox. The Leviathan appears to be a serpent of the sea, because it is caught by hook. But now it takes on the guise of a bird, when God says, “Will you play with it as with a bird?” Let us see why it is called huge beast, dragon and bird. We can immediately understand the meaning of these names by examining the malice of his schemes. From heaven he descended on earth and cannot rise anymore on high as he has no aspiration to the hope of getting heavenly goods. Therefore, it is a quadruped deprived of reason because of the foolishness of its impure behavior, a dragon because of the malice through which it causes harm, a bird because of the agility of its spiritual nature.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Job 41:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Job 41:5 presents a profound rhetorical challenge from God to Job, serving as a powerful climax in the divine discourse concerning the untamable Leviathan. By juxtaposing the formidable power of this creature with the domestic imagery of a pet bird or a plaything for maidens, the verse dramatically underscores humanity's utter incapacity to control or even comprehend certain aspects of God's creation, thereby magnifying the Almighty's unparalleled sovereignty, wisdom, and unsearchable power.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 41:5 effectively employs several Literary Devices to convey its profound message and underscore God's unassailable power. The most prominent is the Rhetorical Question, where God asks questions not to elicit information but to make a forceful point, the answer to which is self-evident and overwhelmingly negative. This technique directly challenges Job's perspective and exposes his limitations. Juxtaposition is powerfully used by contrasting the terrifying, untamable Leviathan with the domestic, harmless imagery of a "bird" and a creature suitable "for thy maidens." This stark comparison highlights the creature's immense power and the absurdity of human attempts to control it. Furthermore, the verse employs Hyperbole, exaggerating the scenario of domesticating Leviathan to emphasize the creature's extraordinary strength and wildness, pushing the concept to an impossible extreme. Finally, Leviathan itself functions as a potent Symbolism, representing not merely a physical creature but the untamed, chaotic, and incomprehensible aspects of God's creation that lie utterly beyond human control or understanding, serving as a testament to divine majesty.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 41:5 serves as a profound theological statement on God's absolute sovereignty and the inherent limitations of human power and understanding. By presenting Leviathan as an unconquerable force, God demonstrates that if humanity cannot even master a creature of His making, how much less can it comprehend or challenge the Creator Himself. This revelation is designed to humble Job, shifting his focus from his own suffering and perceived injustices to the immeasurable greatness and wisdom of God. It underscores the truth that God's ways are higher than human ways, and His thoughts deeper than human thoughts, urging a posture of reverent awe and submission rather than questioning. The untamable nature of Leviathan points to the fact that not all things in creation are meant to be understood or controlled by humans; some exist primarily to display the Creator's glory and to remind humanity of its proper place in the cosmos.
REFLECTION AND APPLICATION
Job 41:5 compels us to confront our own human limitations and to cultivate a deeper sense of humility before the Almighty. In a world that often prizes control, understanding, and self-sufficiency, this verse reminds us that there are aspects of life, creation, and divine providence that remain utterly beyond our grasp. When we encounter circumstances that feel chaotic, overwhelming, or inexplicable—the "Leviathans" of our modern existence, be they global crises, personal tragedies, or the mysteries of suffering—this passage calls us to surrender our need for complete comprehension and instead rest in the sovereign power of God. It fosters a profound trust that the God who effortlessly controls the most terrifying elements of His creation is indeed capable of managing the complexities of our lives and the world. This perspective invites us to worship Him not just for what we understand, but for His immeasurable greatness that transcends all human knowing, leading to peace in His omnipotence rather than striving in our own finite strength. It is a call to relinquish our illusion of control and embrace the liberating truth of divine supremacy.
Questions for Reflection
FAQ
What is Leviathan, and why does God describe it in such detail to Job?
Answer: Leviathan, as described in Job 41, is a formidable, terrifying, and unconquerable creature of the sea, often interpreted as a large crocodile or a mythical sea monster embodying primordial chaos. Its description transcends a mere biological account, serving as a powerful symbol of untamed power beyond human control. God describes Leviathan in such extensive detail to Job, along with Behemoth in Job 40, to demonstrate His absolute sovereignty and omnipotence over all creation, even its most fearsome and destructive elements. The purpose is to humble Job, who has been questioning God's justice and governance. By presenting creatures that Job cannot possibly control or even approach, God illustrates the vast chasm between human power and divine power, thereby putting Job's suffering and his complaints into perspective. The message is clear: if Job cannot even subdue this creature, how can he presume to understand or challenge the Creator of all things? This revelation leads Job to a profound confession of his own limitations and a deeper understanding of God's unsearchable wisdom, as seen in Job 42:1-6.
CHRIST-CENTERED FULFILLMENT
While Leviathan in Job 41:5 symbolizes the untamed, chaotic, and unconquerable forces of creation, its ultimate fulfillment is found in the person and work of Jesus Christ. The God who effortlessly controls Leviathan is the same God who, in Christ, entered creation to decisively conquer the ultimate forces of chaos: sin, death, and the devil. Just as no human could "play with" or "bind" Leviathan, no human could overcome the spiritual forces of darkness that held humanity captive. However, Christ, as the divine Son, demonstrated absolute power over all creation—calming storms with a word (Mark 4:39), casting out demons with authority (Matthew 8:28-32), and ultimately, through His death and resurrection, disarming the principalities and powers (Colossians 2:15). He is the true "binder" of chaos, not for maidens' play, but for humanity's redemption, having "bound the strong man" (Satan) to plunder his house (Matthew 12:29). Thus, Job 41:5, by magnifying God's power over creation's most fearsome elements, foreshadows the even greater, redemptive power of God revealed in Christ, who has secured victory over all that opposes His kingdom and brings true peace to those who trust in His sovereign reign (John 16:33).