Job 12:21
Parallel Verses
New American Standard Bible
"He pours contempt on nobles And loosens the belt of the strong.

King James Bible
He poureth contempt upon princes, and weakeneth the strength of the mighty.

Darby Bible Translation
He poureth contempt upon nobles, and slackeneth the girdle of the mighty;

World English Bible
He pours contempt on princes, and loosens the belt of the strong.

Young's Literal Translation
Pouring contempt upon princes, And the girdle of the mighty He made feeble.

Job 12:21 Parallel
Barnes' Notes on the Bible

He poureth contempt upon princes - He has power to hurl them from their thrones, and to overwhelm them with disgrace.

And weakeneth the strength of the mighty - Margin, as in Hebrew "looseth the girdle of the strong." The Orientals wore loose flowing robes, which were secured by a girdle around the loins. When they labored, ran, or traveled, their robes were girded up. But this is common everywhere. Wrestlers, leapers, and runners, put a girdle around them, and are able thus to accomplish much more than they otherwise could. To loosen that, is to weaken them. So Job says that God had power to loosen the strength of the mighty. He here seems to labor for expressions, and varies the form of the image in every way to show the absolute control which God has over people, and the fact that his power is seen in the reverses of mankind. Lucretius has a passage strongly resembling this in the general sentiment:

Usque adeo res humanas vis abdita quaedam

Obterit; et pulchros fasces, saevasque secures,

Proculcare, atque ludibrio sibi habere, videtur.

Lib. v. 1232.

So from his awful shades, some Power unseen

O'erthrows all human greatness! Treads to dust

Rods, ensigns, crowns - the proudest pomps of state;

And laughs at all the mockery of mad!


Job 12:21 Parallel Commentaries

Whether it is Necessary for Salvation to Believe Anything Above the Natural Reason?
Objection 1: It would seem unnecessary for salvation to believe anything above the natural reason. For the salvation and perfection of a thing seem to be sufficiently insured by its natural endowments. Now matters of faith, surpass man's natural reason, since they are things unseen as stated above ([2281]Q[1], A[4]). Therefore to believe seems unnecessary for salvation. Objection 2: Further, it is dangerous for man to assent to matters, wherein he cannot judge whether that which is proposed to him
Saint Thomas Aquinas—Summa Theologica

Whether Derision Can be a Mortal Sin?
Objection 1: It would seem that derision cannot be a mortal sin. Every mortal sin is contrary to charity. But derision does not seem contrary to charity, for sometimes it takes place in jest among friends, wherefore it is known as "making fun." Therefore derision cannot be a mortal sin. Objection 2: Further, the greatest derision would appear to be that which is done as an injury to God. But derision is not always a mortal sin when it tends to the injury of God: else it would be a mortal sin to relapse
Saint Thomas Aquinas—Summa Theologica

Cross References
Job 3:15
Or with princes who had gold, Who were filling their houses with silver.

Job 12:18
"He loosens the bond of kings And binds their loins with a girdle.

Job 34:19
Who shows no partiality to princes Nor regards the rich above the poor, For they all are the work of His hands?

Psalm 107:40
He pours contempt upon princes And makes them wander in a pathless waste.

Isaiah 40:23
He it is who reduces rulers to nothing, Who makes the judges of the earth meaningless.

Isaiah 45:1
Thus says the LORD to Cyrus His anointed, Whom I have taken by the right hand, To subdue nations before him And to loose the loins of kings; To open doors before him so that gates will not be shut:

Amos 2:3
"I will also cut off the judge from her midst And slay all her princes with him," says the LORD.

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