The proportion of his power and the comeliness of his structure.
13 Who could raise the front of his coat of mail?
Into his double teeth-who cometh therein?
14 The doors of his face-who openeth them?
Round about his teeth is terror.
The Kerî לו authorized by the Masora assumes an interrogative rendering: as to it, should I be silent about its members (לו at the head of the clause, as Lev 7:7-9; Isa 9:2), - what perhaps might appear more poetic to many. הֶֽחֱרִישׁ (once, Job 11:3, to cause to keep silence) here, as usually: to be silent. בַּדָּיו, as Job 18:13. דְּבַר signifies the relation of the matter, a matter of fact, as דִּבְרֵי, facts, Psa 65:4; Psa 105:27; Psa 145:5. חִין (compared by Ew. with הִין, a measure) signifies grace, χάρις (as synon. חֶסֶד), here delicate regularity, and is made easy of pronunciation from חִנְן, just as the more usual חֵן; the language has avoided the form חֵנֶן, as observed above. לְבוּשׁ . clothing, we have translated “coat of mail,” which the Arab. libâs usually signifies; פְּנֵי לְבוּשֹׁו is not its face's covering (Schlottm.), which ought to be לְבוּשׁ פָּנָיו; but פְּנֵי is the upper or front side turned to the observer (comp. Isa 25:7), as Arab. wjh, (wag'h), si rem desuper spectes, summa ejus pars, si ex adverso, prima (Fleischer, Glossae, i. 57). That which is the “doubled of its mouth” (רֶסֶן, prop. a bit in the mouth, then the mouth itself) is its upper and lower jaws armed with powerful teeth. The “doors of the face” are the jaws; the jaws are divided back to the ears, the teeth are not covered by lips; the impression of the teeth is therefore the more terrible, which the substantival clause, Job 41:14 (comp. Job 39:20), affirms. שִׁנָּיו gen. subjecti: the circle, ἓρκος, which is formed by its teeth (Hahn).