Job 27:3
Parallel Verses
English Standard Version
as long as my breath is in me, and the spirit of God is in my nostrils,

King James Bible
All the while my breath is in me, and the spirit of God is in my nostrils;

American Standard Version
(For my life is yet whole in me, And the spirit of God is in my nostrils);

Douay-Rheims Bible
As long as breath remaineth in me, and the spirit of God in my nostrils,

English Revised Version
(For my life is yet whole in me, and the spirit of God is in my nostrils;)

Webster's Bible Translation
All the while my breath is in me, and the spirit of God is in my nostrils;

Job 27:3 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

11 The pillars of heaven tremble

And are astonished at His threatening.

12 By His power He rouseth up the sea,

And by His understanding He breaketh Rahab in pieces.

13 By His breath the heavens become cheerful;

His hand hath formed the fugitive dragon.

The mountains towering up to the sky, which seem to support the vault of the sky, are called poetically "the pillars of heaven." ירופפוּ is Pulal, like יחוללוּ, Job 26:5; the signification of violent and quick motion backwards and forwards is secured to the verb רוּף by the Targ. אתרופף equals התפּלּץ, Job 9:6, and the Talm. רפרף of churned milk, blinding eyes (comp. הרף עין, the twinkling of the eye, and Arab. rff, fut. i. o. nictare), flapping wings (comp. Arab. rff and rfrf, movere, motitare alas), of wavering thinking. גּערה is the divine command which looses or binds the powers of nature; the astonishment of the supports of heaven is, according to the radical signification of תּמהּ (cogn. שׁמם), to be conceived of as a torpidity which follows the divine impulse, without offering any resistance whatever. That רגע, Job 26:12, is to be understood transitively, not like Job 7:5, intransitively, is proved by the dependent (borrowed) passages, Isaiah 51:15; Jeremiah 31:35, from which it is also evident that רגע cannot with the lxx be translated κατέπαυσεν. The verb combines in itself the opposite significations of starting up, i.e., entering into an excited state, and of being startled, from which the significations of stilling (Niph., Hiph.), and of standing back or retreat (Arab. rj‛), branch off. The conjecture גּער after the Syriac version (which translates, go‛ar bejamo) is superfluous. רהב, which here also is translated by the lxx τὸ κῆτος, has been discussed already on Job 9:13. It is not meant of the turbulence of the sea, to which מחץ is not appropriate, but of a sea monster, which, like the crocodile and the dragon, are become an emblem of Pharaoh and his power, as Isaiah 51:9. has applied this primary passage: the writer of the book of Job purposely abstains from such references to the history of Israel. Without doubt, רהב denotes a demoniacal monster, like the demons that shall be destroyed at the end of the world, one of which is called by the Persians akomano, evil thought, another taromaiti, pride. This view is supported by Job 26:13, where one is not at liberty to determine the meaning by Isaiah 51:9, and to understand נחשׁ בּרח, like תּנּין in that passage, of Egypt. But this dependent passage is an important indication for the correct rendering of חללה. One thing is certain at the outset, that שׁפרה is not perf. Piel equals שׁפרה, and for this reason, that the Dagesh which characterizes Piel cannot be omitted from any of the six mutae; the translation of Jerome, spiritus ejus ornavit coelos, and all similar ones, are therefore false. But it is possible to translate: "by His spirit (creative spirit) the heavens are beauty, His hand has formed the flying dragon." Thus, in the signification to bring forth (as Proverbs 25:23; Proverbs 8:24.), חללה is rendered by Rosenm., Arnh., Vaih., Welte, Renan, and others, of whom Vaih. and Renan, however, do not understand Job 26:13 of the creation of the heavens, but of their illumination. By this rendering Job 26:13 and Job 26:13 are severed, as being without connection; in general, however, the course of thought in the description does not favour the reference of the whole of half of Job 26:13 to the creation. Accordingly, חללה is not to be taken as Pilel from חול (ליל), but after Isaiah 57:9, as Poel from חלל, according to which the idea of Job 26:13 is determined, since both lines of the verse are most closely connected.

(בּריח) נחשׁ בּרח is, to wit, the constellation of the Dragon,

(Note: Ralbag, without any ground for it, understands it of the milky way (העגול החלבי), which, according to Rapoport, Pref. to Slonimski's Toledoth ha-schamajim (1838), was already known to the Talmud b. Berachoth, 58 b, under the name of נהר דנוד.)

one of the most straggling constellations, which winds itself between the Greater and Lesser Bears almost half through the polar circle.

"Maximus hic plexu sinuoso elabitur Anguis

Circum perque duas in morem fluminis Arctos."

(Virgil, Georg. i.244f.)


Job 27:3 Parallel Commentaries

Treasury of Scripture Knowledge

the spirit of God. that is, the breath which God gave him

Genesis 2:7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

Isaiah 2:22 Cease you from man, whose breath is in his nostrils: for wherein is he to be accounted of ?

Acts 17:25 Neither is worshipped with men's hands, as though he needed any thing, seeing he gives to all life, and breath, and all things;

Cross References
Job 12:10
In his hand is the life of every living thing and the breath of all mankind.

Job 32:8
But it is the spirit in man, the breath of the Almighty, that makes him understand.

Job 33:4
The Spirit of God has made me, and the breath of the Almighty gives me life.

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