Job 41:31
Context
31“He makes the depths boil like a pot;
         He makes the sea like a jar of ointment.

32“Behind him he makes a wake to shine;
         One would think the deep to be gray-haired.

33“Nothing on earth is like him,
         One made without fear.

34“He looks on everything that is high;
         He is king over all the sons of pride.”



NASB ©1995

Parallel Verses
American Standard Version
He maketh the deep to boil like a pot: He maketh the sea like a pot of ointment.

Douay-Rheims Bible
He shall make the deep sea to boil like a pot, and shall make it as when ointments boil.

Darby Bible Translation
He maketh the deep to boil like a pot; he maketh the sea like a pot of ointment;

English Revised Version
He maketh the deep to boil like a pot: he maketh the sea like ointment.

Webster's Bible Translation
He maketh the deep to boil like a pot: he maketh the sea like a pot of ointment.

World English Bible
He makes the deep to boil like a pot. He makes the sea like a pot of ointment.

Young's Literal Translation
He causeth to boil as a pot the deep, The sea he maketh as a pot of ointment.
Library
Covenant Duties.
It is here proposed to show, that every incumbent duty ought, in suitable circumstances, to be engaged to in the exercise of Covenanting. The law and covenant of God are co-extensive; and what is enjoined in the one is confirmed in the other. The proposals of that Covenant include its promises and its duties. The former are made and fulfilled by its glorious Originator; the latter are enjoined and obligatory on man. The duties of that Covenant are God's law; and the demands of the law are all made
John Cunningham—The Ordinance of Covenanting

Whether There is Hope in the Damned
Whether there is Hope in the Damned We proceed to the third article thus: 1. It seems that there is hope in the damned. For the devil is damned, and the prince of the damned, according to Matt. 25:41: "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." Yet the devil has hope, according to Job 41:9: "Behold, the hope of him is in vain." It seems, therefore, that the damned have hope. 2. Again, just as faith can be formed and unformed, so can hope. Now there can
Aquinas—Nature and Grace

Whether the Good Will be Judged at the Judgment?
Objection 1: It would seem that none of the good will be judged at the judgment. For it is declared (Jn. 3:18) that "he that believeth in Him is not judged." Now all the good believed in Him. Therefore they will not be judged. Objection 2: Further, those who are uncertain of their bliss are not blessed: whence Augustine proves (Gen. ad lit. xi) that the demons were never blessed. But the saints are now blessed. Therefore they are certain of their bliss. Now what is certain is not submitted to judgment.
Saint Thomas Aquinas—Summa Theologica

Whether the Devil Can Induce Man to Sin of Necessity?
Objection 1: It would seem that the devil can induce man to sin of necessity. Because the greater can compel the lesser. Now it is said of the devil (Job 41:24) that "there is no power on earth that can compare with him." Therefore he can compel man to sin, while he dwells on the earth. Objection 2: Further, man's reason cannot be moved except in respect of things that are offered outwardly to the senses, or are represented to the imagination: because "all our knowledge arises from the senses, and
Saint Thomas Aquinas—Summa Theologica

Whether a Spell Can be an Impediment to Marriage?
Objection 1: It would seem that a spell cannot be an impediment to marriage. For the spells in question are caused by the operation of demons. But the demons have no more power to prevent the marriage act than other bodily actions; and these they cannot prevent, for thus they would upset the whole world if they hindered eating and walking and the like. Therefore they cannot hinder marriage by spells. Objection 2: Further, God's work is stronger than the devil's. But a spell is the work of the devil.
Saint Thomas Aquinas—Summa Theologica

Whether by Divine Justice an Eternal Punishment is Inflicted on Sinners? [*Cf. Fs, Q , Aa ,4]
Objection 1: It would seem that an eternal punishment is not inflicted on sinners by Divine justice. For the punishment should not exceed the fault: "According to the measure of the sin shall the measure also of the stripes be" (Dt. 25:2). Now fault is temporal. Therefore the punishment should not be eternal. Objection 2: Further, of two mortal sins one is greater than the other. and therefore one should receive a greater punishment than the other. But no punishment is greater than eternal punishment,
Saint Thomas Aquinas—Summa Theologica

Whether There is Sorrow in the Demons?
Objection 1: It would seem that there is no sorrow in the demons. For since sorrow and joy are opposites, they cannot be together in the same subject. But there is joy in the demons: for Augustine writing against the Maniches (De Gen. Contra Manich. ii, 17) says: "The devil has power over them who despise God's commandments, and he rejoices over this sinister power." Therefore there is no sorrow in the demons. Objection 2: Further, sorrow is the cause of fear, for those things cause fear while they
Saint Thomas Aquinas—Summa Theologica

Whether Fearlessness is a Sin?
Objection 1: It seems that fearlessness is not a sin. For that which is reckoned to the praise of a just man is not a sin. Now it is written in praise of the just man (Prov. 28:1): "The just, bold as a lion, shall be without dread." Therefore it is not a sin to be without fear. Objection 2: Further, nothing is so fearful as death, according to the Philosopher (Ethic. iii, 6). Yet one ought not to fear even death, according to Mat. 10:28, "Fear ye not them that kill the body," etc., nor anything that
Saint Thomas Aquinas—Summa Theologica

Whether the Devil is the Head of all the Wicked?
Objection 1: It would seem that the devil is not the head of the wicked. For it belongs to the head to diffuse sense and movement into the members, as a gloss says, on Eph. 1:22, "And made Him head," etc. But the devil has no power of spreading the evil of sin, which proceeds from the will of the sinner. Therefore the devil cannot be called the head of the wicked. Objection 2: Further, by every sin a man is made evil. But not every sin is from the devil; and this is plain as regards the demons, who
Saint Thomas Aquinas—Summa Theologica

On the Interior Man
The interior man is the rational soul; in the apostle: have in your hearts, in the interior man, Christ through faith. [Eph. 3:16] His head is Christ; in the apostle: the head of the man is Christ. [I Cor. 11:3] The crown of the head is the height of righteousness; in Solomon: for the crown of your head has received the crown of grace. The same in a bad part: the crown of hairs having walked about in their own delights, that is, in the height of iniquity. [Prov. 4:9; Ps. 67(68):22(21)] The hair is
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to
Leo the Great—Writings of Leo the Great

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