“Can you draw out Leviathan with a fish hook, or press down his tongue with a cord?
Parallel Translations
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“Can you draw out Leviathan with a fish hook, or press down his tongue with a cord?
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Canst thou draw out leviathan with an hook? or his tongue with a cord which thou lettest down?
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(40-25) Canst thou draw out leviathan with a fish-hook? or press down his tongue with a cord?
Cross-references (4)
Passages linked to Job 41:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Job 3:8 Let them curse it who curse the day, who are ready to rouse up leviathan.
- Psalms 74:14 You broke the heads of Leviathan in pieces. You gave him as food to people and desert creatures.
- Psalms 104:26 There the ships go, and leviathan, whom you formed to play there.
- Isaiah 27:1 In that day, Yahweh with his hard and great and strong sword will punish leviathan, the fleeing serpent, and leviathan the twisted serpent; and he will kill the dragon that is in the sea.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (21 sources)
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Geneva Bible translators 1599 · Public Domain If none dare stand against a whale, which is…
If none dare stand against a whale, which is but a creature, who is able to compare with God the Creator?
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Job 41:1 Canst thou draw out leviathan with an…
Job 41:1 Canst thou draw out leviathan with an hook? or his tongue with a cord [which] thou lettest down?
Ver. 1. Canst thou draw out leviathan with an hook?] As men use to do the lesser fishes in angling? No, as little as thou canst bore behemoth’s nose with a snare, Job 40:24. Leviathan is a common name for all great sea monsters, Psa 104:26. Beza and Diodati understand it to be the crocodile; others, of the sea dragon; others, of the whirlpool: but most, of the whale; in creating whereof, Creavit Deus vastitates et stupores, saith one. Pliny writeth about them, when they swim and show themselves, annare insulas putes, you would think them to be so many islands (lib. ix. cap. 2). Another saith, they appear like huge mountains; and that when they grow old they are so fat and corpulent that they keep long together in a place, so that upon their backs (by the dust and filth gathered and condensed) grass and shrubs grow, as if there were some islands there; whereat seamen attempting to land, have cast themselves into no small dangers (Heidfeld). Some tell us of a whale that would have covered four acres of ground, his mouth so wide, that he could have swallowed a whole ship (Plin. lib. 9). Virgil calleth whales monsters; the Greeks call them θηρας and θηρια, wild beasts. The majesty and power of the Creator is much seen in these vast creatures. Psa 77:14, "Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness." Hereupon the Jewish doctors have fabled, that God at first made two leviathans only; the one whereof he gave to the Israelites in the wilderness to feast with, the other he hath salted up for a feast to be made for the Jews, to be gathered together by the Messiah at the end of the world. Others have turned all this, and a great part of the former chapter, into allegories; whereof see Job 40:24. Let us by the ensuing description take notice of, l. God’s omnipotence, who hath made such great wonders, whereof the sea hath more store than the earth, as they know well who are conversant therein. 2. His justice, who by these creatures oft punisheth offenders. Procopius telleth us, That in his time a great whale much infested the coasts of Constantinople, and did great mischief for fifty years together, till at length being taken and brought to land, he was found to be thirty cubits long, and ten broad. 3. His wisdom in making the whale so complete in all its parts, which all have their various uses; all which are here noted and numbered; how much more are our members, yea, our very hairs! 4. His goodness in creating such sea monsters for man’s use and benefit in many particulars; as his flesh for meat, his fat for oil, his hide for thongs, his teeth for combs, his bones for building, mounding, bodice making, &c. In Africa the whales’ bones serve commonly for rafters of houses. Leviathan he is called because of the fast joining together of his scales and members, wherein consisteth his strength; and so doth ours in unity.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Canst thou take him with a hook and a…
Canst thou take him with a hook and a line, as anglers take ordinary fishes? Surely no.
Quest. What is this
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leviathan?
Answ. This is granted on all hands, that it is a great and terrible monster, living in the sea or rivers, as behemoth is a land monster. It is the general and received opinion that it is the whale, which is unquestionably called the leviathan, Psa 104:25,26; which having been discovered in the seas next bordering upon Arabia, probably was not unknown to Job, who was a very inquisitive person, and well studied in the works of God, as this book manifests. But some later and very learned interpreters conceive that it is the crocodile; which was very well known in Egypt, and all the parts adjacent to it. And this is evident, that the Hebrew thannin (which is parallel to this word leviathan, these two words being synonymous, and the one promiscuously used for the other, as appears from Psa 74:13,14; Isa 27:1; Eze 32:2) is used of the crocodile, Eze 29:3,4; 32:2,3. But I shall not positively determine this controversy, but only show how far the text may be understood of both of them, and then submit it to the reader’s judgment; this being a matter of no great moment, wherein Christians may vary without any hazard. Only this I will say, that whatever becomes of the behemoth of the former chapter, whether that be the elephant, or the hippopotamus, that doth not at all determine the sense of this leviathan; but leaves it indifferent to the whale or the crocodile, as the context shall determine, which I confess seems to me to favour the latter more than the former. To which may be added, that it seems more probable that God would speak of such creatures as were very well known to Job and his friends, as the crocodile was, than of such as it is very uncertain whether they were known in those parts, and in Job’s time. This verse, noting either the impossibility, or rather the great and terrible difficulty, of taking this monster with his hook or line, or such-like instruments, may agree to either of them. For the whale there is no doubt; nor much doubt as to the crocodile; the taking whereof was generally esteemed by the ancients to be very difficult and perilous, whatsoever peculiar virtue or power from nature or art the Tentyritae had against them, as the Psylli were said to have against serpents. Some indeed object, that the last clause cannot agree to the crocodile, because that hath no tongue, as is affirmed by Aristotle, Pliny, and other ancient authors. But that is a mistake, and the ground of it is plain, because their tongues are but small in proportion to their vast bodies, and withal fastened to their under jaws, as the selfsame authors note. And that the crocodile hath a tongue is positively affirmed by the said ancient authors, and by the Hebrew writers, and by the Arabians, to whom this creature was best known, and by later authors.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Whether this leviathan be a whale or a crocodile…
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.
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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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Canst thou draw out leviathan with an hook?.... That…
Canst thou draw out leviathan with an hook?.... That is, draw it out of the sea or river as anglers draw out smaller fishes with a line or hook? the question suggests it cannot be done; whether by the "leviathan" is meant the whale, which was the most generally received notion; or the crocodile, as Bochart, who has been followed by many; or the "orca", a large fish of the whale kind with many teeth, as Hasaeus, it is not easy to say "Leviathan" is a compound word of than the first syllable of "thanni", rendered either a whale, or a dragon, or a serpent, and of "levi", which signifies conjunction, from the close joining of its scales, Job 41:15; the patriarch Levi had his name from the same word; see Gen 29:34; and the name bids fairest for the crocodile, and which is called "thannin", Eze 29:3. Could the crocodile be established as the "leviathan", and the behemoth as the river horse, the transition from the one to the other would appear very easy; since, as Pliny says (a), there is a sort of a kindred between them, being of the same river, the river Nile, and so may be thought to be better known to Job than the whale; though it is not to be concealed what Pliny says (b), that whales have been seen in the Arabian seas; he speaks of one that came into the river of Arabia, six hundred feet long, and three hundred and sixty broad. There are some things in the description of this creature that seem to agree best with the crocodile, and others that suit better with the whale, and some with neither;
or his tongue with a cord which thou lettest down? into the river or sea, as anglers do, with lead to it to make it sink below the surface of the water, and a quill or cork that it may not sink too deep; but this creature is not to be taken in this manner; and which may be objected to the crocodile being meant, since that has no tongue (c), or at least so small that it is not seen, and cleaves close to its lower jaw, which never moves; and is taken with hooks and cords, as Herodotus (d), Diodorus Siculus (e), and Leo Africanus (f), testify; but not so the whale.
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(See definition for 03882. Editor.)
(a) Nat. Hist. l. 28. c. 8. (b) Ib. l. 32. c. 1. (c) Diodor. Sicul. l. 1. p. 31. Herodot. Euterpe, sive, l. 2. c. 68. Solin. c. 45. Plutarch. de Is. & Osir. Vid. Aristot. de Animal. l. 2. c. 17. & l. 4. c. 11. Plin. Nat. Hist. l. 11. c. 37. Thevenot, ut supra. (Travels, part 1. c. 72.) Sandys's Travels, l. 2. p. 78. (d) Ut supra, (Herodot. Euterpe, sive, l. 2.) c. 70. (e) Ut supra. (Diodor. Sicul. l. 1. p. 31.) (f) Descriptio Africae, l. 9. p. 762. See Sandy's Travels, ut supra, (l. 2.) p. 79.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain To convince Job of his wickedness, he is here…
To convince Job of his wickedness, he is here challenged to subdue and tame the leviathan, ver. 1-10. A particular description of him. ver. 11-34.
Leviathan - Several particulars in the following description, agree far better with the crocodile, than the whale. It is highly probable, that this is the creature here spoken of. Cord - Canst thou take him with a hook and a line, as anglers take ordinary fishes.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain God's great power in the leviathan, of which creature…
CHAPTER XLI
God's great power in the leviathan, of which creature he gives
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a very circumstantial description, 1-34.
NOTES ON CHAP. XLI
Verse 1. Canst thou draw out leviathan] We come now to a subject not less perplexing than that over which we have passed, and a subject on which learned men are less agreed than on the preceding. What is leviathan? The Hebrew word לויתן livyathan is retained by the Vulgate and the Chaldee. The Septuagint have, Αξεις δε δρακοντα; "Canst thou draw out the DRAGON?" The Syriac and Arabic have the same. A species of whale has been supposed to be the creature in question; but the description suits no animal but the crocodile or alligator; and it is not necessary to seek elsewhere. The crocodile is a natural inhabitant of the Nile, and other Asiatic and African rivers. It is a creature of enormous voracity and strength, as well as fleetness in swimming. He will attack the largest animals, and even men, with the most daring impetuosity. In proportion to his size he has the largest mouth of all monsters. The upper jaw is armed with forty sharp strong teeth, and the under jaw with thirty-eight. He is clothed with such a coat of mail as cannot be pierced, and can in every direction resist a musket-ball. The Hebrew לוי levi תן ten signifies the coupled dragon; but what this is we know not, unless the crocodile be meant.
With a hook] That crocodiles were caught with a baited hook, at least one species of crocodile, we have the testimony of Herodotus, lib. ii., c. 70: Επεαν νωτον συος δελεασῃ περι αγκιστρον, μετιει ες μεσον τον ποταμον, κ. τ. λ. "They take the back or chine of a swine, and bait a hook with it, and throw it into the midst of the river; and the fisherman stands at some distance on the shore holding a young pig, which he irritates, in order to make it squeak. When the crocodile hears this he immediately makes towards the sound; and, finding the baited hook in his way, swallows it, and is then drawn to land, when they dash mud into his eyes, and blind him; after which he is soon despatched." In this way it seems leviathan was drawn out by a hook: but it was undoubtedly both a difficult and dangerous work, and but barely practicable In the way in which Herodotus relates the matter.
Or his tongue with a cord] It is probable that, when the animal was taken, they had some method of casting a noose round his tongue, when opening his mouth; or piercing it with some barbed instrument. Thevenot says that in order to take the crocodile they dig holes on the banks of the river, and cover them with sticks. The crocodiles fall into these, and cannot get out. They leave them there for several days without food, and then let down nooses which they pitch on their jaws, and thus draw them out. This is probably what is meant here.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Job 41:1. Canst thou draw out leviathan with a…
Job 41:1. Canst thou draw out leviathan with a hook? — It is a great question among learned men, what creature is meant by לויתן, leviathan. Our translators were evidently uncertain respecting it, and therefore have given us here and elsewhere, where the word occurs, the original term itself, untranslated. The LXX., however, (who are followed in two instances by the author of the Vulgate,) have not done so, but have everywhere rendered it δρακων, the dragon. But it is far from being certain that in so doing they have given us the true meaning of the word. It is much more probable that either the whale or the crocodile is intended. It is evident the leviathan, mentioned Psa 104:26, is an inhabitant of the sea, and the description given of him is generally thought best to suit the whale. There (in the great and wide sea) go the ships: there is that leviathan which thou hast made to play therein. The same may be said concerning the leviathan, mentioned Psa 74:14. It also appears to be an inhabitant of the sea. Now the dragon and crocodile, it is argued, have nothing to do with the sea, but only with rivers, and therefore cannot be intended by leviathan here. Divers other reasons are also advanced to prove that the whale is the creature meant. “That which inclines me,” says Henry, “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; God created great whales, Gen 1:21. By which it appears, not only that whales were well known in those parts in Moses’s time, 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, in this discourse with Job, more largely insisted upon the bulk and strength of that creature than of any other, as the proof of his power.”
At the same time, however, that Mr. Henry thus delivers his opinion on the subject, he acknowledges that many learned men were of a different mind; and, in particular, observes of Sir Richard Blackmore, that though he admitted the more received opinion concerning the behemoth being the elephant, yet he agreed with the learned Bochart’s notion of the leviathan, that it is the crocodile, so well known in the river of Egypt. Poole also seems to have been of the same judgment. “It is evident,” says he, “that the Hebrew תנין, thannin, which is parallel to this word, leviathan, is used of the crocodile, Eze 29:3-4; Eze 32:3. But I shall not positively determine this controversy,” adds he, “but only show how far the text may be understood of both of them, and then submit it to the reader’s judgment, this being a matter wherein Christians may vary without any hazard. Only this I will say, that whatever becomes of the behemoth of the former chapter, whether that be the elephant or the hippopotamus, that doth not at all determine the sense of this leviathan, but leaves it indifferent to the whale or the crocodile, as the context shall determine, which, I confess, seems to me to favour the latter more than the former. To which may be added, that it seems more probable that God should speak of such creatures as were very well known to Job and his friends, as the crocodile was, than of such as it was very uncertain whether they were known in those parts, and in Job’s time.” The reader will observe, that the word leviathan is supposed to be derived from לוי, levi, joined, or coupled, and תן, than, or תנין, thannin, a dragon, that is, a large serpent, or fish, the word thannin being used both for a land-serpent and a kind of fish. And, “after comparing what Bochart and others have written on the subject, it appears to me,” says Parkhurst, “that the compound word לויתן, leviathan, the coupled dragon, denotes some animal partaking of the nature both of land-serpents and fishes, and, in this place, signifies the crocodile, which lives as well under water as on the shore.”
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Dr. Dodd also agrees with Parkhurst, and the other learned men just mentioned, that Bochart “has proved by arguments, strictly conclusive, that the crocodile must be meant in this chapter.” It may be observed further here, that, although it might have been expected, that the Creator should have singled out and have dwelt upon two of the greatest of his works in the animal creation, the elephant and the whale, the former the largest and most eminent of quadrupeds, and the latter of fishes, for the display of his power and glory; yet, that naturalists have found great, if not insuperable difficulties in their endeavours to apply the particulars of this description to the whale. And all that can be said to solve these difficulties is, that there are many different species of whales, several that are known, and probably many more that are not known; and that although this description, in all its parts, may not exactly suit any species of them which we know, there may be others in the immense ocean with which we are not acquainted that it may suit; creatures which, though comprehended under the general name of whales, may, in many respects, be very different from, and much larger than, any that have been taken. But still it is very improbable, either that Job should know any thing of such whales, or that Jehovah, when reasoning with him and producing proofs of his power and providence, should make his appeal to creatures with which Job had no acquaintance. It seems, therefore, most probable that the crocodile is intended, and, we think, would be certain, were it not that the leviathan is represented in some of the passages where it is mentioned in Scripture, as we have observed, as an inhabitant of the sea, whereas the crocodile is only found in rivers. But perhaps the term leviathan does not always signify the same creature, but is put for different animals in different places, especially for such as are of extraordinary bulk, or of singular qualities. This verse, which speaks either of the impossibility, or rather of the great and terrible difficulty of taking the leviathan with the hook, or line, or such like instruments, may agree either to the whale or to the crocodile. As to the whale, there can be no doubt, nor much doubt as to the crocodile; the taking of which was generally esteemed by the ancients to be very difficult and perilous. Thus Diodorus Siculus says, they cannot be secured but in iron nets. When Augustus conquered Egypt, he struck a medal, the impress of which was a crocodile chained to a palm-tree, with this inscription, “None ever bound him before.” “In order to take these animals,” says Thevenot, “they make a number of holes, or ditches, on the banks of the river, which they cover with sticks, and things of the like kind; afterward, when the crocodiles pass over these cavities, especially when the waters rise in the river, which is the season of catching them, on account of their going further off from the river at that time, they fall into the holes and cannot get out again; in this confinement they are suffered to continue without food for several days; after which they let down certain nooses with running knots, wherewith they fasten their jaws, and then draw them out.” These nooses are the חבלי, cheblee, the cords, here mentioned, and this shows that the word לשׁון, leshon, is not to be understood of the tongue only, but of the whole fauces, or jaws. Or his tongue with a cord — This clause should be rendered, Canst thou bind his jaws with a cord? Some have objected, that this last clause cannot agree to the crocodile, because Aristotle, Pliny, and some other ancient authors have affirmed that it has no tongue. But, 1st, The notion that they have no tongues is a mistake, which has arisen from their tongues being but small in proportion to their vast bodies, and withal fastened to their under jaws. But that the crocodile hath a tongue is positively affirmed by several ancient authors, and by the Hebrew writers, and the Arabians, to whom this creature was best known, as also by later authors. But, 2d, It is not only of the tongue this clause speaks, but of the whole jaws of the leviathan. Maillet also bears testimony that the manner of taking these animals is very difficult, and sometimes very remarkable; the most common method, he says, is to dig great trenches, or ditches, along the Nile, which are covered with straw, and into which the creatures fall unawares. They are sometimes taken with hooks, baited with a quarter of a pig, or bacon, which they are very fond of. — Heath and Dr. Young. Hasselquist, speaking of the difficulty of taking this animal, says, “He frequently breaks the nets of fishermen, if they come in his way, and they are often exposed to great danger. I found a fishing-hook in the palate of the crocodile, which I dissected.” Hasselquist’s Voyages, p. 216.
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Albert Barnes 1834 · Public Domain Canst thou draw out - As a fish is…
Canst thou draw out - As a fish is drawn out of the water. The usual method by which fish were taken was with a hook; and the meaning here is, that it was not possible to take the leviathan in this manner. The whole description here is of an animal that lived in the water.
Leviathan - Much has been written respecting this animal, and the opinions which have been entertained have been very various. Schultens enumerates the following classes of opinions in regard to the animal intended here.
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1. The opinion that the word leviathan is to be retained, without attempting to explain it - implying that there was uncertainty as to the meaning. Under this head he refers to the Chaldee and the Vulgate, to Aquila and Symmacbus, where the word is retained, and to the Septuagint, where the word Δράκοντα Drakonta, “dragon,” is used, and also the Syriac and Arabic, where the same word is used.
2. The fable of the Jews, who mention a serpent so large that it encompassed the whole earth. A belief of the existence of such a marine serpent or monster still prevails among the Nestorians.
3. The opinion that the whale is intended.
4. The opinion that a large fish called “Mular,” or “Musar,” which is found in the Mediterranean, is denoted. This is the opinion of Grotius.
5. The opinion that the crocodile of the Nile is denoted.
6. The opinion of Hasaeus, that not the whale is intended, but the “Orca,” a sea-monster armed with teeth, and the enemy of the whale.
7. Others have understood the whole description as allegorical, as representing monsters of iniquity; and among these, some have regarded it as descriptive of the devil! See Schultens. To these may be added the description of Milton:
- That sea-beast
Leviathan, which God of all his works
Created hug’st that swim the ocean-stream,
Him, haply, slumb’ring on the Norway foam,
The pilot of some small night-foundered skiff
Deeming some island, oft, as seamen tell,
With fixed anchor in his scaly rind
Moors by his side under the lee, while night
Invests the sea, and wished morn delays.
Paradise Lost, B. i.
For a full investigation of the subject, Bochart may be consulted, “Hieroz.” P. ii. Lib. v. c. xvi - xviii. The conclusion to which he comes is, that the crocodile of the Nile is denoted; and in this opinion critics have generally, since his time, acquiesced. The opinions which are entitled to most attention are those which regard the animal here described as either the whale or the crocodile. The objections to the supposition that the whale is intended are such as the following:
(1) That the whale tribes do not inhabit the Mediterranean, much less the rivers which empty into it - with which alone it is supposed Job could have been acquainted.
(2) That the animal here described differs from the whale in many essential particulars. “This family of marine monsters have neither proper snout nor nostrils, nor proper teeth. Instead of a snout, they have a mere spiracle, or blowing-hole, with a double opening on the top of the head; and for teeth, a hard expanse of horny laminae, which we call whalebone, in the upper jaw. The eyes of the common whale, moreover, instead of answering the description here given, are most disproportionately small, and do not exceed in size those of the ox. Nor can this monster be regarded as of fierce habits or unconquerable courage; for instead of attacking the larger sea-animals for plunder it feeds chiefly on crabs and medusas, and is often itself attacked by the ork or grampus, though less than half its size.” “Dr. Good.” These considerations seem to be decisive in regard to the supposition that the animal here referred to is the whale. In fact, there is almost nothing in the description that corresponds with the whale, except the size.
The whole account, on the contrary, agrees well with the crocodile; and there are several considerations which may be suggested, before we proceed with the exposition, which correspond I with the supposition that this is the animal intended. They are such as these:
(1) The crocodile is a natural inhabitant of the Nile and of other Asiatic and African rivers, and it is reasonable to suppose that an animal is referred to that was well known to one who lived in the country of Job. Though the Almighty is the speaker, and could describe an animal wholly unknown to Job, yet it is not reasonable to suppose that such an unknown animal would be selected. The appeal was to what he knew of the works of God.
(2) The general description agrees with this animal. The leviathan is represented as wild, fierce, and ungovernable; as of vast extent, and as terrible in his aspect; as having a mouth of vast size, and armed with a formidable array of teeth; as covered with scales set near together like a coat of mail, as distinguished by the fierceness of his eyes, and by the frightful aspect of his mouth; as endowed with great strength, and incapable of being taken in any of the ordinary methods of securing wild beasts. This general description agrees well with the crocodile. These animals are found in the rivers of Africa, and also in the southern rivers of America, and are usually called the alligator. In the Amazon, the Niger, and the Nile, they occur in great numbers, and are usually from eighteen to twenty-seven feet long; and sometimes lying as close to each other as a raft of timber. “Goldsmith.”
The crocodile grows to a great length, being sometimes found thirty feet long from the tip of the snout to the end of the tail; though its most usual length is about eighteen or twenty feet. “The armor, with which the upper part of the body is covered, may be numbered among the most elaborate pieces of Nature’s mechanism. In the full-grown animal it is so strong and thick as easily to repel a musket-ball. The whole animal appears as if covered with the most regular and curious carved work. The mouth is of vast width, the gape having a somewhat flexuous outline, and both jaws being furnished with very numerous, sharp-pointed teeth. The number of teeth in each jaw is thirty or more, and they are so disposed as to alternate with each other when the mouth is closed. The legs are short, but strong and muscular. In the glowing regions of Africa, where it arrives at its full strength and power, it is justly regarded as the most formidable inhabitant of the rivers.” Shaw’s “Zoology,” vol. iii. p. 184. The crocodile seldom, except pressed with hunger, or for the purpose of depositing its eggs, leaves the water. Its usual method is to float along the surface, and seize whatever animals come within its reach; but when this method fails, it then goes nearer the bank. There it waits, among the sedges, for any animal that may come down to drink, and seizes upon it, and drags it into the water. The tiger is thus often seized by the crocodile, and dragged into the river and drowned.
(3) A third reason for supposing that the crocodile is here intended, arises from the former conclusion concerning the “behemoth,” Job 40:15, following. The description of the leviathan immediately follows that, and the presumption is that they were animals that were usually found inhabiting the same district of country. If, therefore, the behemoth be the hippopotamus, there is a presumption that the leviathan is the crocodile - an inhabitant of the same river, equally amphibious, and even more terrible. “And this consideration,” says the Editor of the Pictorial Bible, “is strengthened, when we consider that the two animals were so associated by the ancients. Some of the paintings at Herculaneum represent Egyptian landscapes, in which we see the crocodile lying among the reeds, and the hippopotamus browsing upon the plants on an island. So also in the famous Mosaic pavement at Praeneste, representing the plants and animals of Egypt and Ethiopia, the river-horse and the crocodile are associated in the same group, in the river Nile.” The crocodile was formerly found in abundance in Lower Egypt and the Delta, but it now limits the extent of its visits northward to the districts about Manfaloot, and the hippopotamus is no longer seen in Lower Ethiopia. Neither the hippopotamus nor the crocodile appear to have been eaten by the ancient Egyptians. Pliny mentions the medicinal properties of both of them (xxviii. 8). and Plutarch affirms that the people of Apollinopolis used to eat the crocodile (“de Isid.” s. 50); but this does not appear to have been a usual custom.
Herodotus says that “some of the Egyptians consider the crocodile sacred, while others make war upon it; and those who live about Thebes and the lake Moeris (in the Arsinoite “nome”), hold it in great veneration,” ii. 69. In some cases the crocodile was treated with the greatest respect, and kept up at considerable expense; it was fed and attended with the most scrupulous care; geese, fish, and various meats were dressed purposely for it; they ornamented its head with earrings and its feet with bracelets and necklaces of gold and artificial stones; it was rendered tame by kind treatment, and after death the body was embalmed in a sumptuous manner. This was particularly the case in the Theban, Ombite, and Arsinoite nomes, and at a place now called Maabdeh, opposite the modern town of Manfaloot, are extensive grottoes cut far into the limestone mountain, where numerous crocodile mummies have been found, perfectly preserved and evidently embalmed with great care.
In other parts of Egypt, however, the animal was held in the greatest abhorrence, and so they lost no opportunity of destroying it. See Wilkinson’s “Manners and Customs of the Ancient Egyptians,” vol. iii. pp. 75ff. The engraving opposite represents Egyptian crocodiles (“Crocodilus vulgaris”) disporting themselves on the banks of the Nile, or basking in the sun - one of their favorite practices. The figures were drawn from living animals. The word here rendered “leviathan” (לויתן livyâthân) occurs only in this place and in Job 3:8; Psa 74:14; Psa 104:26; Isa 27:1. In all these places it is rendered leviathan, except in Job 3:8, where it is rendered in the text, “their mourning,” in the margin, “leviathan;” see the notes at that verse, and compare the notes at Isa 27:1. The connection of the word with the root is not certainly known. Gesenius regards it as derived from לוה lâvâh, to join oneself to anyone, and then to wreathe, to fold, to curve; and in Arabic “to weave, to twist,” as a wreath or garland; and that the word is appiled to an animal that is “wreathed,” or that gathers itself “in folds” - a “twisted animal.”
In Job 3:8, the word is used to denote some huge, untamable, and fierce monster, and will agree there with the supposition that the crocodile is intended; see the notes at that place. In Psa 74:14. the allusion is to Pharaoh, compared with the leviathan, and the passage would agree best with the supposition that the allusion was to the crocodile. The crocodile was an inhabitant of the Nile, and it was natural to allude to that in describing a fierce tyrant of Egypt. In Psa 104:26, the allusion is to some huge animal of the deep, particularly of the Mediterranean, and the language would apply to any sea-monster. In Isa 27:1. the allusion is to the king and tyrant that ruled in Babylon, as compared with a dragon or fierce animal; compare the notes on that passage, and Rev. 12. Any of these passages will accord well with the supposition that the crocodile is denoted by the word, or that some fierce, strong, and violent animal that could involve itself, or that had the appearance of an extended serpent, is referred to. The resemblance between the animal here described and the crocodile, will be further indicated by the notes at the particular descriptions in the chapter.
With an hook - Implying that the animal here referred to was aquatic, and that it could not be taken in the way in which fish were usually caught. It is known now that the crocodile is occasionally taken with a hook, but this is not the usual method, and there is no evidence that it was practiced in the time of Job. Herodotus says that it was one of the methods which were used in his time. “Among the various methods,” says he, “that are used to take the crocodile, I shall relate only one which deserves most attention; they fix a hook (ἄγκιστρον agkistron) on a piece of swine’s flesh, and suffer it to float into the middle of the stream. On the banks they have a live hog, which they beat until it cries out. The crocodile, hearing the noise, makes toward it, and in the way encounters and devours the bait. They thus draw it on shore, and the first thing they do is to fill its eyes with clay; it is thus easily manageable, which it otherwise would not be.”
B. ii. 70. “The manner of taking it in Siam is by throwing three or four strong nets across a river at proper distances from each other, so that if the animal breaks through the first, it may be caught by one of the rest. When it is first taken it employs the tail, which is the grand instrument of its strength, with great force; but after many unsuccessful struggles, the animal’s strength is at length exhausted. Then the natives approach their prisoner in boats, and pierce him with their weapons in the most tender parts, until he is weakened with the loss of blood.” “Goldsmith.” From ancient sculptures in Egypt, it appears that the common method of attacking the crocodile was with a spear, transfixing it as it passed beneath the boat in shallow water, See Wilkinson’s “Manners and Customs of the Ancient Egyptians,” vol. iii. pp. 75ff The most common method of taking the crocodile now is by shooting it. “Pococke.” it is quite clear, therefore, that, agreeably to what is said in the passage before us, the common method of taking it was not by a hook, and it is probable that in the time of Job this method was not practiced.
Or his tongue with a cord which thou lettest down - Or rather, “Canst thou sink his tongue with a cord?” - that is, Canst thou tame him by a thong or bit thrust into his mouth? “Gesenius.” The idea is that of “pressing down” the tongue with a cord, so that he would be tractable.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain I. Hebrew, "None is so fierce that dare stir…
I. Hebrew, "None is so fierce that dare stir it up." (Haydock) --- Cruel, or rash, like those to Tentyra, chap. iii. 8. (Calmet) --- This monster is terrible to those that flee, while it retires from the pursuer. --- But only these people dare to attack it. (Pliny, [Natural History?] viii. 25.) --- "I will not ask the crocodile to revenge me of my enemies," as some might do in a rage, through impotence. (Haydock) (Sanchez) (Menochius) --- Countenance, even though they might overcome the crocodile. God is here speaking. Septuagint, "Dost thou not fear, since it is ready for thee, (Grabe substitutes, "me," for who will resist me?" or, "who shall stand against me, and live? All," &c., ver. 2. (Haydock) --- God ruleth not with cruelty, like a tyrant, but with justice, ease, and power. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain b. SECONDLY, LEVIATHAN, WHOSE HOME, LIKE THAT OF BEHEMOTH,…
b. SECONDLY, LEVIATHAN, WHOSE HOME, LIKE THAT OF BEHEMOTH, IS BOTH IN THE WATER AND ON LAND. LIKE HIM, HE IS HIDEOUS AND FORMIDABLE IN HIS STRUCTURE; BUT, UNLIKE HIM, HE IS A FEARLESS AND RAPACIOUS MONARCH OVER THE BESTIAL WORLD: A MONSTER BEFORE WHICH HEROES TREMBLE; AND INDEED THE VERY EMBODIMENT OF TERROR ITSELF. YET EVEN HE IS THE HANDIWORK OF GOD, verses, Job_41:1-34.
α. Leviathan — his intractableness and invincibility, Job_41:1-11.
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a. If Job be what he professes to be, let him catch, tame, and reduce to perpetual servitude leviathan, and in full confidence enter into contract with the merchants to deliver unto them on demand, leviathan: if he feel himself impotent to essay such an enterprise as this, he may form some idea of the folly of contending with Him who made leviathan, and of his foolhardiness in summoning a being of such power and wisdom to the tribunal of human judgment, Job_41:1-7.
1. Canst thou draw out leviathan with a hook? — According to the almost unanimous opinion of recent commentators, the term leviathan is here used of the crocodile. See Excursus VIII. This animal, together with the hippopotamus, formerly abounded in the Nile; and it is possible that both, in very ancient times, were to be found in some of the rivers of Palestine, though rarely, we may assume, because of the comparative smallness of these rivers. It is supposed by some that the lengthy description given of these monsters is due to their being entirely unknown, except by vague report, to the people among whom Job lived, and that this is the ground for their having been selected for the climactical closing of the object lessons from nature, set before Job by his Creator. But the lesson would have been none the less impressive on the supposition that, now and then, one of these monsters should have been seen among the marshes either of the Jordan, of Merom, of the Wady Zerka, or of the lower portions of Esdraelon, in which the crocodile would have enjoyed a decided vantage ground in case of any effort to take or destroy him. Dr. Tristram speaks of various reports of the existence of the crocodile in the Wady Zerka or “Blue River,” on the plain of Sharon, a little to the south of Carmel, and says, “I have not the smallest doubt that some few specimens of this monster reptile, known to the natives under the name of timsah, still linger among the marshes of the Zerka. This is undoubtedly the Crocodile River of the ancients, and it is difficult to conceive how it should have acquired the name, unless by the existence of the animal in its marshes.… The crusading historians mention the existence of the crocodile in their day in this very river.… When we observe the strong affinity between the herpetological and ichthyological fauna of Egypt and Palestine, there is scarcely more reason to doubt the past existence of the crocodile in the one, than its present continuance in the other.” — The Land of Israel, 103, 104. “There is nothing,” says Zockler, “to forbid the assumption that instead of the Egyptian crocodile, (or, at least, along with it,) the author had in view a Palestinian species or variety of the same animal, which is no longer extant, and that this Palestinian crocodile, just because it was rarer than the saurian of the Nile, was, in fact, held to be impossible of capture.” See Pierrotti, (Cust. and Trad. of Palestine, pp. 33-39;) also Dr. Robinson, (Phys. Geog., p. 175,) who remarks that “it does not appear that any person, either native or foreigner, has ever himself actually seen a living crocodile in this region.” These animals belong to the class of saurian reptiles, crocodilidae, and sometimes attain to the enormous length of thirty or even thirty-five feet. AElian relates that during the reign of Psammetichus a crocodile was seen of more than thirty-seven feet, and speaks of another under Amasis more than thirty-nine feet in length. (Larcher’s Herodotus, 1:283.) Sonnini and Captain Norden declare, that they have been sometimes met with in the Nile, fifty feet in length. They are of a bronzed green color, speckled with brown; are covered with bony plates in six rows of nearly equal size all along the back, giving it the appearance of Mosaic; they have as many as sixty vertebrae. The head is oblong, about half as broad as it is long; there are, according to Oken, fifteen teeth on each side of the lower jaw, and eighteen on each side of the upper. “Naturalists,” says Chabas, cited by Delitzsch, “count five species of crocodiles living in the Nile, but the hieroglyphics furnish a greater number of names determined by the sign of the crocodile.” There was certainly a great variety of species of this monster, and some which differ from all living species have, according to Delitzsch, also actually been found in Egyptian tombs. This animal is exceedingly fierce, wily, and treacherous, and its destructive voracity may be symbolized by the immense size of its mouth.
Canst thou draw — תמשׁךְ, timshok. This, the first word in this abrupt and startling introduction of leviathan, appears without the mark of interrogation, unless, with Hitzig, we find it in the א, nose, with which the preceding description closes, and which also signifies “even,” “yea even,” and in ironical affirmation is used with the force of a question, as in the sneering remark of the serpent to Eve, Gen_3:1, which commences with an א “really?” “is it really so?” Compare 1Sa_14:30; Hab_2:5. In the opinion of some there is peculiar reason for the use of this word timshok, from the fact that the Egyptian hieroglyph msuh for crocodile, (Coptic, temsah; Arabic, timsah,) had not been Hebraized, and they (Ewald, Delitzsch, and Dillmann) find in the likeness of the Hebrew verb and the Egyptian noun, a possible play upon words: but all such constrained allusion is rather a play of critical fancy, and is unworthy of the occasion. The employment of the Hebrew verb may, possibly, serve as a finger pointer to the animal intended by livyathan.
With a hook — The hhakkah was a draw net, (Delitzsch, Hitzig,) or, according to Ewald and Furst, an ordinary fishhook. Literally: Thou drawest out leviathan with a hoop net! Job’s moral prowess must have received a severe shock as the intensified irony of this verse — which, with great significance, waited not for an interrogation particle — burned down into his soul.
Or his tongue — It is worthy of special notice, that the wisest naturalists of antiquity, Herodotus, (ii, 68,) Aristotle, Plutarch, (De Iside., 75,) Pliny, (H. N., 8:37,) etc., either denied that the crocodile had a tongue, or, in the case of Pliny, any use for it; while the text unpretendingly assumes its existence, indicating a minuteness of knowledge upon natural subjects, which should make modern naturalists wary of questioning the poet’s statements, even in a single point. The peculiar form of the question of the text seems to imply special knowledge of the structure of the tongue of the crocodile, which is fleshy and flat, and attached nearly the whole of its length to the jaw. On this account the animal is not able to protrude it forth. Sir Samuel Baker says, “The tongue of the crocodile is so unlike that of any other animal, that it can hardly be called by the same name; no portion throughout the entire length is detached from the flesh of the lower jaw — it is more like a thickened membrane from the gullet, to about half way along the length of the jaw.” — Nile Tributaries, 241.
With a cord which thou lettest down — And with a cord dost thou press down his tongue? or “sinkest thou his tongue into the line?” The latter reading, of Schultens, Hirtzel, Delitzsch, is grammatically admissible, but as Dillmann well says, “presents an impracticable idea.” The question rather looks to the compressing of the tongue by some rope of the net alluded to in the preceding clause. The accompanying engraving exhibits a portion of an ancient Egyptian net now in the Berlin Museum. It was of a long form, says Wilkinson, like the common dragnet, with wooden floats on the upper, and leads on the lower, side; but, though it was sometimes let down from a boat, those who pulled it generally stood on the shore, and landed the fish on a shelving bank.
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
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. The second clause appears to mean,
1. The second clause appears to mean,
Wilt thou press down his tongue with a cord?
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The “cord” may be that of the hook; when the hook is swallowed and the cord drawn tightly, it presses down the tongue.
1–9. The impossibility of capturing the animal.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Leviathan.—There can be little doubt that by this…
XLI.
(1) Leviathan.—There can be little doubt that by this is meant the crocodile or alligator, whatever may be the true meaning of behemoth.
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Or his tongue . . .—Some render, “or press down his tongue with a cord”; but the Authorised Version seems preferable.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 1-34. The crowning description of a natural marvel…
Vers. 1-34. The crowning description of a natural marvel the "leviathan," or crocodile is now given, and with an elaboration to which there is no parallel in the rest of Scripture. It forms, however, a fit climax to the gradually more and more elaborate descriptions of Job_38:39-41 Job_39:1-30; and Job_40:15-24. Canst thou draw out leviathan with a hook? The word leviathan, or more properly livyathan, which has previously occurred in Job_3:8, and is found also in Psa_74:14 Psa_104:26; and Isa_27:1, seems to be derived from ywl, "twisting," and t, "a monster," whence the yNT or of the Pentateuch and also of Job, (Job_7:12) Jeremiah, (Jer_9:11) and Ezekiel. (Eze_29:3) It is thus a descriptive epithet rather than a name, and has not unnaturally been used to designate more than one kind of animal. The best modern critics regard it as applied sometimes to a python or large serpent, sometimes to a cetacean, a whale or grampus, and sometimes, as hero, to the crocodile. This last application is now almost universally accepted. The crocodile was fished for by the Egyptians with a hook, and in the time of Herodotus was frequently caught and killed (Herod., 2:70); but probably in Job"s day no one had been so venturous as to attack him. Or his tongue with a cord which thou lettest down? rather, or press down his tongue with a cord? (see the Revised Version); i.e. "tie a rope round his lower jaw, and so press down his tongue." Many savage animals are represented in the Assyrian sculptures as led along by a rope attached to their mouths.
Vers. 1-34. Jehovah to Job: the second answer: 3. Concerning leviathan.
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I THE ANIMAL INTENDED.
1. A serpentine creature. This implied in the name leviathan, which signifies "a wreathed or twisted animal," as distinguished from the tannin" or "long-extended monsters". (Gen_1:21)
2. An aquatic monster. Though amphibious as to its habits, the behemoth was essentially a land animal; the entire description of leviathan points to a tenant of the deep (vers. l, 2, 31, 32).
3. A gigantia crocodile. Believed by earlier interpreters to be the whale, it is now commonly accepted as the crocodile, which, equally with behemoth, frequented the Nile.
II THE MONSTER DESCRIBED.
1. Its untamable ferocity. (Vers. 1-9) The idea is presented in a variety of ways.
(1) The impossibility of catching the animal is his tongue with a cord exhibited. Canst thou draw out leviathan with a hook? or which thou lettest down?" literally, "or with a cord pressest thou down his tongue," The meaning is that the crocodile cannot be caught like a fish; hence men cannot do with it as fishers do with fish, "put a hook literally, "a rope of rushes into his nose, or bore his jaw through with a thorn," rather "with a hook or ring the allusion being to the Egyptian mode of dealing with fish that have been caught. "They passed the stalk of a rush through the gills, and thus attached them together, in order more conveniently to carry them home" (Wilkinson"s "Ancient Egyptians," vol. 2. p. 121).
(2) The impossibility of utilizing the animal is next represented. "Will he make many supplications unto thee? will he speak soft words unto thee?" in order to be spared when caught? persuading thee, perhaps, that thou canst turn him to good and profitable account. Well, what canst thou make of him? A bond-servant like one of the domesticated animals? "Will he make a covenant with thee, to take him as a perpetual slave? a toy or plaything for thyself or children? "Wilt thou play with him as a little bird? or wilt thou bind him for thy maidens?" an article of trade for the merchants? Wilt thou kill him and cut him up for the fish-market? "Shall the companions literally, "the partners," i.e. of the fish-guild banquet of him or rather, as the parallel shows, "trade upon or with him? shall they part him among the merchants?" literally, "the Canaanite" or Phoenician merchants.
(3) The impossibility of destroying him is further portrayed. "Canst thou fill his skin with barbed irons? or his head with fish-spears?" Nay, wert thou only to lay thine hand upon him, thou shouldst have speedy cause to repent thy rashness; "thou shouldest remember the battle" so decidedly that thou wouldst not care to repeat it. Nay, the hope of any assailant being able to prevail against the formidable creature is absolutely vain, the very sight of it being such as to fill one with dismay. Probably no one in Job"s time had ever thought of attacking the monster, although crocodiles were caught in Egypt prior to the days of Herodotus.
2. Its terrifying aspect. (Vers. 12-24) Jehovah invites attention to three points: the parts of the animal, i.e. the separate limbs or members; the power of the brute, i.e. the great strength of which it is possessed; and the comely proportion of the creature, i.e. the beauty of his armour, or hide.
(1) The limbs of the animal. Its massive jaws set round with a twofold row of teeth: "Who can come to him with or, "within his double bridle?" i.e. who can enter within his double teeth, which "are terrible round about"? Its mouth emitting violent puffs of hot breath: "Out of his mouth go burning lamps, and sparks of fire leap out. His breath kindleth coals, and a flame goeth out of his mouth." Its nostrils sneezing as it lies basking in the sun: "By his neesings a light doth shine." Its eyes flashing in the morning light as they rise above water. "His eyelids are like the eyelids of the morning;" i.e. they appear first above the water, intimating that the creature"s body is about to rise as the first streaks of dawn announce the approach of day. Hence to describe the dawn the Egyptians depict two eyes of the crocodile.
(2) The strength of the brute. "In his neck remaineth strength," so that "sorrow rejoiceth before him" (margin), which falls below the original his neck strength dwells, and horror danceth before him," meaning that wherever the monster appears he spreads consternation before him, which is represented by a lively poetic fancy as if those who ran before the animal were dancing before him. The effect of his appearance is likewise vividly portrayed. "When he raiseth up himself, the mighty are afraid: by reason of breakings they purify themselves," literally, "from (or by) breakings" i.e. the breakings forth of the creature from his lair, they miss the way, becoming utterly confounded in presence of the huge brute.
(3) The comely proportion of the creature. The impenetrable hide of the crocodile is one of its most characteristic features. Jehovah describes its close-fitting scales, which, like strong shields soldered together (ver. 15), are so close that no air can come between (ver. 15), and so fast together that they cannot be sundered (ver. 17), and so impervious that "darts are counted as stubble, and he laugheth at the shaking of a spear" (vers. 26-29). Even the under parts of this creature"s body, unlike those of other animals, are compact and firm (ver. 23), being furnished also with splinters of potsherd, i.e. sharp scales, so that on the mud-bank where it lies it leaves the impression of a threshing-sledge (ver. 30); while its "heart is firm as a stone; yea, as a piece of the nether millstone" (ver. 24).
1. Its impetuous movement. One who saw two alligators fighting says "that their rapid passage was marked by the surface of the water as if it were boiling" (ver. 23). The animal also moves with such velocity as to leave behind it a bright white trail of foam, as if the deep were hoary (ver. 32).
2. Its incontestable supremacy. "Upon earth there is not his like, who is made without fear." Hence all other creatures shrink before him. "He beholdeth all high things: he is a king over all the children of pride," i.e. over all other beasts of prey.
III THE LESSON INDICATED.
1. The impossibility of contending with God. If no man can hope successfully to encounter a crocodile, how foolish must it be to think of striving against God (ver. 10)!
2. The sovereignty of God"s procedure in the world. If God in fashioning so wonderful a beast had acted solely on his own irresponsible will, was it not probable that he might in the same manner act in connection with man (ver. 11)?
3. The probability of God"s works in providence being marked by wisdom. If in the structure of a crocodile there was so much appearance (and reality) of design, it was not surely unreasonable to hope that the same characteristic of design would not be absent from the Creator"s doings in the higher realm of intelligence.
4. The likelihood of finding mysteries in God"s dealings with men. If Job had been asked to say why God had made so ferocious a beast, he could not have done so. It is doubtful if any one can satisfactorily explain the introduction of carnivorous animals among other peaceful creatures. Why, then, should there not be found enigmas in the higher world of human life?
Learn:
1. The great power of God, who can control the fiercest of creatures.
2. The weakness of man, whom an unreasoning animal can affright.
3. The wisdom of faith, which always trusts where it cannot understand.
HOMILIES BY E. JOHNSON Vers. 1-34. Description of the leviathan, or crocodile.
The description is in two parts.
I The first part shows THE DIFFICULTY OR WELL-NIGH IMPOSSIBILITY OF CIRCUMVENTING AND CAPTURING THIS HUGE AND SLIPPERY CREATURE. (Vers. 1-7) In language of irony and almost of taunt this fact is set forth. Here, then, is a mere creature of God before which man must feel his helplessness. If man cannot overcome the creature, how much less shall he pretend to vie with the Creator, make his imperfect will the rule of the world, and bend the pride of the wicked beneath him?
II The second part (vers. 8-34) is A DESCRIPTION IN DETAIL OF THE PARTS, THE ORGANS, THE TERRIBLE ASPECT, THE FURY, THE OBSTINATE POWER OF DEFENCE, AND THE PROUD DOMINION OF THIS TERRIBLE CREATURE OVER ALL OTHERS IN HIS RIVER-HAUNTS. Without at all straining the language or the sense, the crocodile may be regarded as the type or allegory of the wicked in his destructive fierceness and passion, his callousness, his place of pride and worldly defences the alarm and confusion which he spreads around him. So fearful and so real does wickedness seem in the high places of the earth. Inwardly, the good man may escape from its power and influence; outwardly, he seems exposed to its baneful sway, and seeks in vain for dominion over it. The leviathan is the symbol of those "kings of the children of pride." The conquest over the kingdoms of force and fraud is reserved for the Divine might of righteousness alone.
The great lesson of this chapter is, then, that almighty power and justice are inseparable. Separate in thought for a moment these principles, and imagine either without the other to be associated with the nature of God, and we have a world that is horrible to contemplate a world where force without right is the only law, or a world where right is ever vainly struggling against force. Put these cases before the mind, and we at once see that they are not only dreadful but impossible alternatives, Neither is that human world, in which, with all its mysteries and seeming inconsequences, pious and dutiful souls are thankful and content to live, the world that is firmly and broadly based upon the eternal will of absolute power and justice. Thus, too, we are taught the truth concerning ourselves. Till we know both our weakness and our moral frailty, we know nothing truly about ourselves. To be conscious of impotence in presence of evil is to confess that we are unrighteous. And this leads to that humble conviction of dependence in which is the great root of piety. Dependence, in the natural and in the moral life, is the law of our being. In the recognition of it, in the acceptance of those relations and the fulfilment of those duties which the gospel builds upon this foundation, consists man"s health and peace. The thought of a God who is mere arbitrary power, as the gods and fates of the heathen, can never inspire loving trust or holiness. The thought of a God who is just, but not all-powerful, so that he cannot carry out his righteous purposes (as in ancient Manichaeism and in the strange theory, e.g., of J. S. Mill), can never support the feeble soul in the midst of the temptations of the world, in its struggle against evil. The foundation laid in Zion is built of no such crumbling material; it is raised upon a truth on which to rest is to be secure from disturbance, for upon it all the history of time and the life of mankind are built. "Praise, everlasting praise, be paid To him that earth"s foundations laid; Praise to the Lord whose strong decrees Sway the creation as he please." J.
HOMILIES BY W.F. ADENEY Vers. 1-34. Leviathan the terrible.
This terrible monster has a whole chapter to himself. His portrait is painted on a broad canvas, and it is as full of life and movement as it is of form and colour. Representing the crocodile, though enlarged and idealized, leviathan is a picture of the most terrible of the works of nature.
I THERE ARE TERRIBLE THINGS IN NATURE. When we look at the cruel jaws of the crocodile, gaping in readiness for its prey, and the little snake-like eyes watching intently, in spite of an inert attitude of body that tempts us to despise the creature as no better than a log of wood, we have before us the mystery of natural terror. Could God have made this horrible monster? Is there something in the animal world like the tares in the field, that an enemy sowed in the night? The unity and harmony of nature forbid such a thought. Moreover, the crocodile has as much right to live as the fish or the calf that it feeds on. Even when it snaps at an innocent and beautiful young creature, it is but fulfilling that great natural instinct of hunger, without which the world would perish. Far more terrible than the crocodile is the old serpent, who brought into the world not natural death, hut sin and the death of the soul.
II NATURE IS ADVANCING IN BEAUTY AND JOY. Both behemoth and leviathan the idealized hippopotamus and the idealized crocodile are survivals of a more ancient order of creatures than those which now inhabit our globe. Geology teaches us that once such creatures, and greater ones, were the chief if not the sole inhabitants of the earth. They are really akin to the huge mastodon, a monster that would dwarf an elephant; and the dinosaurus and ichthyosaurus, in comparison with which the most tremendous reptile of our own day is an insignificant animal. While these monsters crashed through the forests or plunged in the rivers the world was no fit place for man. But since their time God has peopled the earth with a fairer and more docile fauna. At all events, with such animals as now inhabit it, he has made it possible for so weak a being as man to rule the world. The older ugly and fearful creatures remain to bear witness to the past. But by their contrast with the general life of the present they show how God is improving the earth.
III THE MOST FEARFUL CREATURES HAVE THEIR LIVES ADJUSTED BY GOD. There is poetry in the magnificent description of leviathan, especially because the whole hangs together in harmony. There are no real "freaks of nature." The most eccentric creatures have their spheres. The terror and fury of the lower life of nature is all calmly provided for by God. We may, perhaps, think that something must have been wrong, "When dragons in their prime Tare each other in their slime. To us this fury, this agony of nature, is fearful and mysterious. But in the sight of God it is innocence itself compared with fury of sin and the agony of remorse. The terrible things of nature may possibly prove to have come from some perversion of God"s original plan by the influence of evil beings; this, however, is but a will conjecture. But the terrible sin of man is a certain fact, and the evil of the heart from which it springs is worse than the cruel rage of leviathan, just because the human evil is quite out of harmony with the will of God and in direct antagonism to his law. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Canst thou draw out Leviathan?
Job_41:1-34
Canst thou draw out Leviathan?
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Behemoth and leviathan
The description of the behemoth in the preceding chapter and the leviathan here suggests a few moral reflections.
I. The prodigality of created might. With what amazing force are these creatures endowed! How huge their proportions! How exuberant their vital energy!
II. The restraining power of the Divine government. What keeps those creatures in cheek? They are under the spell of the Almighty. To all creatures the Creator has set a boundary beyond which they cannot pass.
III. The absurdity of man priding himself in his strength. Let not the mighty man glory in his might, etc.
IV. The probability of mental giants in the universe. May there not be in the spiritual domain as great a difference in the power of its tenants as there is in the physical?
V. The Divine mode of solving mans moral difficulties. Great were the difficulties of Job in relation to Gods government. God does not reason with Job, but shows Himself to him, and this settles all dispute, and will ever do so.
VI. Gods work in nature should be studied, in order to impress us with his majesty. We must remember the profoundly religions and serious character of the Eastern patriarch. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Job_41:1. “Canst thou draw out Leviathan with a hook.”…
Notes
Job_41:1. “Canst thou draw out Leviathan with a hook.” The term “Leviathan” (לִוְיָתָן) rendered here by the SEPTUAGINT, SYRIAC, and ARABIC, “the dragon.” The VULGATE and TARGUM leave it untranslated. Almost all the earlier interpreters understood the Whale to be the animal intended. BEZA and DIODATPS among the first to incline for the Crocodile. GROTIUS remarks: “From terrestrial he passes to marine animals.” SANCTIUS is uncertain which animal of the whale kind is meant; and observes that the Balœna would not be unknown to Job, as being found, according to Pliny, in the Arabian Gulf. CODURCUS remarks that the whale is found in the Mediterranean Sea. According to DRUSIUS, some large unknown fish akin to the dragon is meant. SCHULTENS, with the Hebrew interpreters, thinks the animal to be a terrestrial dragon. LEE: “A sea monster in general; though the description rather suits the whale, and more particularly one of the Dolphin tribe, the Delphinus Orcus Communis, or common Grampus.” KITTO: “A sea monster: here the crocodile. FAUSSET: “Literally, the twisted animal, gathering itself into folds: a poetic generalization for all cetacea, serpentine, and saurian monsters, especially the crocodile; described after the river horse, both being found in the Nile. Bishop PATRICK observes that the whale is not armed with scales, nor impenetrable, nor creeping on the earth; and that therefore the crocodile is the animal intended. S. WESLEY remarks that the crocodile was probably once in Palestine; a town named Crocodilo-polis, or the city of the Crocodile, having stood in the neighbourhood of Mount Carmel. A. CLARKE thinks some extinct animal of the waters is probably intended. DODEHLEIN thinks the word a general name of a very large and cruel beast, the real name being gathered from its attributes.
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JEHOVAH’S SECOND ADDRESS CONTINUED
Nearly the whole of the chapter occupied with the description of “Leviathan.” The section remarkable for its grandeur and sublimity. The idea of terribleness and power conveyed in a variety of striking particulars. The image of a formidable monster vividly placed before our eyes. The details naturally often obscure. The most extended description in the Almighty’s address and in the whole book. The object to exhibit the might and majesty of the Creator. “Such a power of description as to constitute in my mind an evidence of its inspiration.”—Dr. Chalmers.
I. The description itself. May be divided under various heads.
1. The creature’s fierceness and indomitableness. Job_41:1-10.—“Canst thou draw out leviathan with an hook? or his tongue with a cord which thou lettest down (or, ‘press down his tongue with a rein,’ or perhaps ‘a fishing-line’)? Canst thou put an hook into his nose? or bore his jaw through with a thorn (i.e., an iron hook resembling one—so as to lead him about as thou wilt, like other wild beasts, as Eze_29:4; Isa_37:29). Will he make many supplications unto thee [to spare him]? Will he speak soft words [of persuasion] unto thee? Will he make a covenant with thee? Wilt thou take him for a servant for ever? Wilt thou play with him as with a bird? or wilt thou bind him for thy maidens (as a plaything for thy little girls)? Shall the companions (the partners employed in taking him) make a banquet of (or on account of) him (after taking and killing him, or, will they ‘make a bargain over him,’ or ‘dig pits for him, in order to take him)? Shall they part him among the merchants (to be sold like other animals)? Canst thou fill his skin with barbed irons? or his head with fish spears? Lay thine hand upon him; remember the battle [which thou hast rashly entered on], do no more (—do not, or thou wilt not, repeat it). Behold, the hope of him (of taking him, or overcoming him) is in vain (will be disappointed). Shall not one be cast down [with terror] even at the sight of him. None is so fierce that dare stir him up” (or awake him when sleeping).
2. His powerful structure and terrible aspect. Job_41:12-24.—“I will not conceal his parts (or members), nor his power, nor his comely proportions (or, ‘the grace of his array’). Who can discover the face of his garment (strip off his skin or the scales that cover it)? or who can come to him with his double bridle (or, ‘enter into the doubling of his jaws,’ or his double row of teeth)? Who can open the doors of his face? His teeth are terrible round about (or, ‘the circuits of his teeth are a terror’). His scales (Marg., ‘the strong pieces of his shields,’ i.e., his strong shields or scales) are his pride, shut up together as with a close seal (or, ‘as a close seal’—a seal sticking closely to the material on which it is impressed). One is so near to another that no air can come between them; they are joined one to another; they stick together that they cannot be sundered. By his neesings a light doth shine, and his eyes are like the eyelids of the morning (as he lifts his head above the water.) Out of his mouth go burning lamps, and sparks of fire leap out (expressive of his hot fiery breath). Out of his nostrils goeth smoke, as out of a seething pot or caldron. His breath kindleth coals (live burning coals), and a flame goeth out of his mouth. In his neck remaineth (lodgeth) strength, and sorrow is turned into joy before him (Marg., ‘rejoiceth;’ or ‘terror danceth before him’—a bold personification, indicating the terror and dismay occasioned by his appearance). The flakes (or pendulous parts) of his flesh are joined together; they are firm in themselves; they cannot be moved. His heart is as firm as a stone; yea, as hard as a piece of the nether millstone (or ‘as the lower millstone’).”
3. His invincibleness and invulnerableness. Job_41:25-29.—“When he raiseth up himself (out of the water) the mighty are afraid; by reason of breakings (which he makes while plunging in the water, or ‘from the destruction’ which his appearance threatens, or the ‘terror’ which it causes) they purify themselves (or. lose their recollection—are bewildered). The sword of him that layeth at him cannot hold (or stand): the spear, the dart, nor the habergeon (coat of mail, or perhaps the javelin). He esteemeth iron as straw, and brass (or the brazen weapon) as rotten wood. The arrow cannot make him flee; slingstones are turned with him into stubble. Darts (or clubs) are counted as stubble; he laugheth at the shaking of a spear.”
4. His habits, motion, and supremacy among beasts. Job_41:30-34.—“Sharp stones are under him (or, ‘his lower parts are sharp potsherds’—the scales on his belly resembling such); he spreadeth sharp pointed things (or, ‘a threshing cart,’—his sharp spikes resembling the teeth of one) upon the mire (i.e., when he moves upon his belly, whether on the soft shore or on the bed of the river. He maketh the deep (the water in which he mostly lives—whether sea, lake, or river) to boil like a pot (from the agitation which he causes); he maketh the sea (or river, to which the term is also applied) like a pot of ointment (seething on the fire, and emitting a smell which that of the crocodile is said to resemble). He maketh a path to shine after him (like the phosphorescent light sometimes produced by the rapid motion of a ship); one would think the deep to be hoary (from the white froth and foam which the creature occasions by his motions). Upon earth there is not his like (or ‘any dominion’ to which he is subject), who is made without fear [of any assailant]. He beholdeth all high things (looks down upon the loftiest creature with disdain; or ‘terrifies every boaster’); he is king (holds supremacy) over all the children of pride” (or, ‘ferocity’—all proud ferocious animals, such as the lion and other beasts of prey).
II. The creature described. Opinions various. According to the Greek translation used by the Apostles, a dragon. With some a sea-monster. By almost all the old commentators, understood to be the whale, as in Psa_104:26. Now generally believed to be the crocodile. The name apparently denoting the twisting or folding one, and so applicable either to a serpent or a crocodile. The description more suitable to the crocodile than any other known living animal. The crocodile also, as an inhabitant of the Nile, likely to be known both to Job and the writer of the book. The more likely to be the crocodile as connected with Behemoth; if that creature be supposed to be the hippopotamus, also a native of that river. A familiarity with Egypt and its productions on the part of the writer, apparently indicated by the poem.
The animal intended, however, conjectured by some to be one of an extinct species of the order of Saurians, the description corresponding in all particulars neither to the whale nor the crocodile. By others, the description thought to be rather, like that of Behemoth, a poetical generalization; in this case, for all monsters of the whale, serpent, or lizard tribes, the idea of the crocodile being the predominant one.
The crocodile, an amphibious animal of the order of Saurians, has a single range of pointed teeth in each jaw. The tongue fleshy, flat, and adhering close to the edges of the jaws a circumstance which induced the ancients to believe that the animal was destitute of a tongue altogether. The back and tail covered with very stout, large, square scales or plates, so thick as easily to repel a musket ball, those on the belly being smooth and thin. The crocodile inhabits rivers and lakes, and is extremely ferocious and carnivorous. Found nearly twenty feet long and five feet in circumference.
Another family of the same order is the dragon (draco, Linnæus), supposed by some to be the Leviathan, which is also mentioned in Isaiah 27 as “the dragon that is in the sea.” The dragon of the naturalists distinguished from all other animals of the order, by their first six false ribs; which, extending outwards in a straight line, and supporting a production of the skin, form a kind of wing, like that of a bat, but not connected with, the four feet; and having sufficient power to enable them to leap from one branch to another, but not to rise, like a bird, into the air. They are completely covered with scales. The tongue fleshy and somewhat extensive; while a long pointed dewlap hangs under their throats. To this tribe of Saurians probably belongs the long-extinct reptile only found in a fossil state, and known by the name of Pterodactylus. This animal of a bygone world had a short tail, an extremely long neck, and a very large head. The jaws armed with equal and pointed teeth. The second the of the fore foot so elongated as to make the foot double the length of the trunk, and probably serving to support some membrane which enabled the animal to fly. Enormous eyes enabled it to see in the dark twilight, while its jaws were furnished with sixty pointed teeth. Some specimens must have had a spread of wing exceeding sixteen feet. The Greek term draco, or dragon, generally used to designate a large serpent; while some ancient Greek writers speak of flying dragons. Some of them speak also of dragons with a crest or beard; which can only apply to the Iguanas, properly so called, and belonging to the same family as the dragons. In these the head is covered with plates, and the body and tail with scales; while along the entire length of the back is a range of spines, or rather recurved, compressed, and pointed scales; and under the throat is a pendant compressed dewlap, whose edge is supported by a cartilaginious process of the hyoid bone. Each jaw is surrounded with a row of teeth, while two small rows are on the posterior edge of the palate. An iguana, common in South America and the West Indies, measures about five feet in length. To the same family belongs the enormous fossil reptile known as the Iguanodon, a monstrous lizard, sixty or seventy feet long; its form resembling the iguana of the West Indies, with the addition of a horn, situated like that of the rhinoceros, and of about the same size.
Other monstrous animals, living at the same period, and found as fossils, were equally or even more terrific in appearance. The hylosaurus, or forest-lizard, had a row of scaly fringes on its back seventeen inches long, which it had the power of erecting when advancing to attack its enemy or to seize its prey. The megalosaurns exhibited the structure of the crocodile and monitor, from forty to fifty feet in length. The plesiosaurus united to the head of the lizard, the teeth of the crocodile, a neck of enormous length resembling the body of a serpent, with a body and tail of the proportions of an ordinary quadruped, and the paddles of a whale. The ichthyosaurus, or fish-lizard, was the ruling monster of the waters. In some of these the eye must have been twelve inches long and nine broad, protected by scales. The jaws, armed with one hundred and eighty conical teeth, were, in the larger species, six feet long, the whole length of the animal being thirty feet.
III. The Lessons from the Description
1. The resistless power and universal dominion of the Almighty. This, the lesson mainly intended to be taught the patriarch himself. Indicated expressly by the Almighty in Job_41:10-11 : “None is so fierce that dare stir him up: who then is able to stand before me? Who hath prevented me (in rendering any service, so as to lay me under an obligation to him), that I should repay him? (words referred to by the Apostle in Rom_11:35). Whatsoever is under the whole heaven is mine.” The inference obvious: If you are unable to stand before or resist any of these monsters of the land or sea, how can you stand before me, from whom they all live, and move, and have their being? How vain to think to lay Him under obligation to us, to whom all creatures, from the least to the greatest, belong as His own property, and on whom they depend every moment for existence! Hence—
(1) Humility and submission to God, with confidence in the justice of His government and the wisdom of His providential dealings, man’s duty in all circumstances. The Creator, Possessor, and Ruler of universal nature may well be believed to be infinite in His perfections, and trusted in as righteous, wise, and good in all His procedure.
(2) Terrible to have Him for a foe to whom the mightiest monsters of sea or land belong, as only an insignificant portion of His creatures. “A fearful thing to fall into the hands of the living God.” Unspeakably blessed to have Him for our friend. Our highest wisdom to secure, without delay, a personal interest in His favour and friendship, through the redemption and mediation of His Son Jesus Christ.
2. The mysterious sovereignty of God in the formation of His creatures. The same Divine hand the former of the harmless dove and the terrible dragon. The Creator of the lamb pleased also to produce the Leviathan. The useful ox and the destructive crocodile made to inhabit the same locality. Why God should have formed creatures of such terrible aspect and ferocious dispositions, clothed them with such impenetrable armour, and furnished them with such destructive weapons,—among the secrets of His Divine wisdom. All things made for Himself; even the wicked for the day of evil. For His pleasure all things are, and were created. No creature but made to show forth, in some way or other, the glory of His Divine perfections, and to secure some purpose or other in His all-comprehensive government. Variety everywhere displayed in the works of the Creator’s hands. That variety directed by infinite wisdom, goodness, and justice.
3. God’s works of creation worthy of all admiration. His works such as to bear to be taken to pieces and viewed in detail. The better known, the more admired. Exhibited by God himself for our admiration. “I will not conceal his parts.” The crocodile, or the dragon, as truly worthy of admiration as the noble war-horse. Job pointed to the Leviathan as an object of beauty and gracefulness as well strength and power. If God sees beauty in the crocodile, what beauty then in many of His other works! Objects in creation doubtless viewed otherwise by God, angels, and unfallen men, than they are by creatures in a state of rebellion against their Creator, and, therefore, with their faculties impaired, and themselves at enmity with the rest of creation. Things viewed with terror by the consciously guilty and condemned, which might otherwise have only excited admiration. God’s standard of beauty the true one. What God views with admiration and complacency certain to be viewed by His children with the same feelings, but for the effects of sin in their nature. Those effects entirely removed in a better state, when the universal song will be, “Great and marvellous are Thy works, Lord God Almighty; just and true are all Thy ways, thou King of saints” (Rev_15:3). Interesting to mark in the above section the delighted contemplation by God on His own works. “Stamps a warrant of sacredness on our tasteful admiration of them.”—Dr. Chalmers.
4. The fact and effects of the fall seen in man’s relation to the creatures. Man originally made to have dominion over all the terrestrial works of the Creator’s hands. Man fitted for such dominion, as created in his Maker’s image. That dominion an obvious part of his natural right as a child of God. His intellectual nature, placing him so immensely above the brute creation, such as to warrant the expectation of it. That dominion enjoyed by Adam in a state of innocence, when he gave names to all the creatures. Naturally and justly forfeited, however, and lost by man’s rebellion against his Creator. Rebellion justly followed by attainder. Rights naturally forfeited by rebellion against an earthly sovereign. Hence, but for sin, the crocodile and the tiger as harmless to man, and as much under his subjection, as the cow or the dog. The dominion forfeited by the first Adam, regained and restored by the second. Christ, the Second Man, without sin, made Ruler over all the creatures as man’s representative. Was in the wilderness forty days with the wild beasts, as Adam was with them in Paradise (Mar_1:13). The lions at the feet of Daniel in the den, a specimen of what may be “in the regeneration.” All things reconciled in Christ. The members made partakers with the Head in the restored rule of creation. In the kingdom of Messiah, a state of things indicated which will probably have its external and physical, as well as its internal and spiritual, aspect: “The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf, and the young lion, and the fatling together, and a little child shall lead them; and the sucking child shall play on the hole of the asp,” &c. (Isa_11:6-9).
5. An emblem afforded of the great adversary of man. That adversary named in Scripture, “the Dragon, that Old Serpent, which is the Devil and Satan” (Rev_20:2). Under the figure of Leviathan, “the dragon that is in the sea,” mention made by the prophet (Isa_27:1) of some powerful adversary and oppressor of the Church and people of God: whom the Lord, when he comes “out of his place to punish the inhabitants of the world for their iniquity,” will punish and slay “with his sore and great and strong sword.” Perhaps some human oppressor of the Church thus indicated, as Pharaoh, the great enemy of Israel, is spoken of under the same figure (Psa_74:13-14; Isa_51:9). The king of Egypt expressly called “the great dragon that lieth in the midst of his rivers” (Eze_29:3). These, however, exhibited as types of the great oppressor of man, called by Peter, “Your adversary, the devil, [that] goeth about like a roaring lion, seeking whom he may devour.” The chosen form of that adversary, in his first and successful attempt upon the human race, that of a serpent. The Leviathan, as some kind of dragon, very generally understood by early Christian writers as allegorically representing the dragon and old serpent of the Revelation. Parts of the description impressively applicable to our great adversary, and very frequently employed by evangelical writers and preachers as illustrative of his character. Leviathan may be viewed as an emblem of Satan in respect to—
(1) His loftiness and dignity as a creature. Satan a fallen angel; probably one of the highest, if not the very highest of the heavenly hierarchy.
(2) His fierceuess and cruelty. Satan a murderer from the beginning, sparing neither age, sex, nor condition.
(3) His power of inflicting mischief and working destruction. One of Satan’s names Apollyon or Abaddon, viz., the Destroyer.
(4) The difficulty of overcoming him. Satan not to be overcome by any mere human effort. The strong man armed who is only to be evercome by one stronger than he (Luk_11:21).
(5) The universality of his sway. Satan the god and prince of this world; the spirit that worketh in the children of disobedience; the ruler of the darkness of this world. Keeps his palace (our fallen race), and has his goods in peace until the stronger than he—the Lord Jesus Christ, the Mighty God, or God the Champion (Isa_9:9)—comes upon him, overcomes him, and “divideth the spoils” (Luk_11:21). “He is so strong that if all of us should combine against him, he would laugh at us, as Leviathan ‘laugheth at the shaking of a spear.’ … He is well armed at every point, and he knows how to arm his slave, the sinner, too; he will plate him from head to foot with mail, and put weapons into his hand against which the puny might of Gospel ministers and human conscience can never prevail. Prejudice, ignorance, evil education—all these are the chain-armour with which Satan girds himself. A hard heart is the impenetrable breastplate which this evil spirit wears; a seared conscience becomes to him like greaves of brass; habitude in sin is a helmet of iron. The demon who possesses men is not to be wounded by our artillery.”—Metropolitan Pulpit, Feb. 5, 1865. Bunyan’s description of Apollyon, partly taken from that of Leviathan in the text. “Now the monster was hideous to behold: he was clothed with scales like a fish (and they are his pride); he had wings like a dragon, feet like a bear, and out of his belly came fire and smoke, and his mouth was as the mouth of a lion.” But one conqueror of the great Leviathan—the Lord Jesus Christ; who took our nature, “that through death he might destroy him that had the power of death, that is, the devil; and deliver them who, through fear of death, were all their lifetime subject to bondage” (Heb_2:14-15). But one weapon by which he can be wounded, “the sword of the Spirit, which is the Word of God” (Eph_6:17). “I have written unto young men, because ye are strong, and the Word of God abideth in you, and ye have overcome the wicked one” (1Jn_2:14).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The Second Speech of the Almighty (concluded)
The Second Speech of the Almighty (concluded)
The second great creature, the Crocodile (with which the 'leviathan' is generally identified) is now described. If Job cannot control the crocodile, dare he contend with Him who made it? The crocodile is found in the Crocodile River under Carmel as well as in Egypt.
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1. Hook] RV 'fishhook.'
2. 1b. RV 'Or press down his tongue with a cord.' This may be an allusion to the method of treating a refractory camel or mule by tying down its tongue with the head-rope.
2. Hook] RM 'rope of rushes.' Thorn] RV 'hook.'
4. Wilt thou take] RV 'That thou shouldest take.'
6a. RV 'Shall the bands of fishermen make traffic of him?' Merchants] lit. 'Canaanites' or 'lowlanders'on the trading route from Syria to Egypt, who were great merchants. Their name is sometimes used for merchants generally: cp. Pro_31:24; Isa_23:8; Zec_14:21.
8. Lay thine hand upon him] i.e. if you dare. Do no more] or, 'do not repeat it.'
9. The hope of him] i.e. of overcoming him.
10, 11. If the creature is so great, who can withstand the Creator? 11. Prevented me] RV 'first given unto me.'
12. His parts] i.e. the crocodile's.
13. RV 'Who can strip off his outer garment? Who shall come within his double bridle?'
14. Doors of his face] his mouth. 14b. RV 'Round about his teeth is terror.'
18a. RV 'His neesings (i.e. sneezings or snortings) flash forth light.' This and the following vv. poetically describe the snorting and heated breath and spray thrown from the crocodile's mouth. 18b. In the Egyptian hieroglyphs the dawn is expressed by crocodile's eyes.
20. Caldron] The crocodile's breath is likened to vapour that rises from a steaming pot.
22b. RV 'And terror danceth before him.'
25b. RV 'By reason of consternation they are beside themselves.' But the v. may perhaps, with a slight alteration of the text, be rendered: 'When he raiseth himself up the deer are afraid who slip (or stray) among the broken places on the banks of the river.' It is not the usual term for 'the mighty' that is used here. Shebarim, 'broken places,' in Jos_7:5, refers to the slope of a ravine.
26. Habergeon] RV 'pointed shaft.' An ordinary bullet will not pierce a crocodile's scales.
30. RV 'His underparts are like sharp potsherds: He spreadeth as it were a threshing wain upon the mire.'
31. He lashes the water into foam. Like a pot of ointment] perhaps a reference to the strong musky smell of the crocodile.
34. The meaning is probably, 'Everything that is high feareth him: He is king over all the sons of pride,' i.e. the other great beasts (Job_28:8).
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 1. Leviathan, the untamable beast of power (Job 41:1-11)
CHAPTER 41
1. Leviathan, the untamable beast of power (Job 41:1-11)
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2. Its description (Job 41:12-24)
3. His remarkable strength (Job 41:25-34)
Job 41:1-11. The leviathan has generally been identified with the crocodile. Like the behemoth, the leviathan is a strong and untamable beast. Jehovah asks, Canst thou draw up leviathan with a hook? Canst thou pierce his jaw with a reed? Will he make a covenant with thee? Wilt thou take him for a servant forever? Then He declares that he is fierce, and even at the sight of him one is cast down. And if a creature is so mighty and strong what must the One be who called this creature into existence? Job 41:10 and Job 41:11 should be rendered as follows: “Who then is able to stand before Me (the Creator)? who did give to me first that I should repay him? since all beneath the heavens is mine.”
Job 41:12-24. A more detailed description of the leviathan follows. His frame is strong; his outer garment, so invulnerable, who can strip it off? His teeth are terrible, who can open the doors of his face (his mouth)? His scales, his armour, are his pride. Here is a good description of the crocodile’s hide. The scales are so near each other that no air can come between them; they are joined one to another, they stick together, that they cannot be sundered. His sneezings flash forth light and his eyes are like the eyelids of the morning. The eyes of the crocodile are visible quite a distance under water. The Egyptians therefore used the crocodile’s eyes in the hieroglyphics for the dawn of the morning. The entire description shows what a terrible beast it is.
Job 41:25-34. Then his great strength is unfolded. If one lay at him with the sword, it cannot avail. The dart, the spear and the pointed shaft make no impression upon him. He counteth iron as straw and brass as rotten wood. The arrow cannot make him flee; clubs are counted as stubble. The final statement concerning leviathan is “He is king over all the sons of pride.”
This last word is significant--”He is King over all the sons of pride.” it has a deeper meaning. In Isa 27:1 we read: “In that day the LORD with His sore and strong sword shall punish leviathan the piercing serpent, even leviathan the crooked serpent; and He shall slay the dragon that is in the sea.” Here leviathan typifies the power of darkness. Both the behemoth and the leviathan typify Satan, his character and his rule. He is king over all the sons of pride. These two beasts are likewise a good description of the beasts spoken of in Revelation, which at the end of this age will manifest their power and pride as Satan’s masterpieces. And now the deduction which Job could easily make. If he is proud then he belongs to leviathan the king who rules over the sons of pride. Jehovah has touched the secret in Job’s bosom. He has searched out the depths of his heart. Pride, the Devil’s crime, has been cherished by him. And now with the heart laid bare by Jehovah’s dealing we shall hear Job’s voice once more.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Job’s Weakness when Compared with the Strength of the…
Job’s Weakness when Compared with the Strength of the Crocodile
v. 1. Canst thou draw out leviathan, the great and fierce crocodile of Egypt and other Mediterranean countries, with an hook, or purse-net, or his tongue with a cord which thou lettest down? Rather, "Into the line dost thou press down his tongue," namely, when he has taken the bait and the drawing of the line pushes aside his tongue.
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v. 2. Canst thou put an hook, a ring made of plaited rushes, such as were drawn through the gills of captured fishes to prevent their escaping, into his nose, or bore his jaw through with a thorn, with an iron hook or ring, in order to tame him?
v. 3. Will he, in order to regain his freedom, make many supplications unto thee? Will he speak soft words unto thee, pleading for the master’s favor with flatteries, as a domesticated animal might?
v. 4. Will he make a covenant with thee, an agreement to submit himself? Wilt thou take him for a servant forever, making him a slave?
v. 5. Wilt thou play with him as with a bird, as one coddles and teases a pet canary? Or wilt thou bind him for thy maidens, making him a pet of the female house-slaves? The answer is implied in every case: No; for he is utterly untamable.
v. 6. Shall the companions make a banquet of him? That is, Do the members of the fishermen’s guild make him an object of trade and barter? Shall they part him among the merchants? Can they divide him among the Canaanites? Can they handle him that easily?
v. 7. Canst thou fill his skin with barbed irons, in trying to kill him with a spear or dart? or his head with fish-spears, in hunting him with a harpoon?
v. 8. Lay thine hand upon him; remember the battle, do no more, that is, if one should have the foolhardiness to attempt a fight with a fierce crocodile, he would never try it again, the remembrance of that one attempt would last forever.
v. 9. Behold, the hope of him is in vain, namely, the hope of the man who would risk an encounter with such a monster. Shall not one be cast down even at the sight of him? The very sight of the fierce amphibian fills the heart of the beholder with terror.
v. 10. None is so fierce, rash or foolhardy, that dare stir him up, although, after all, he is a mere animal. Who, then, is able to stand before Me? Who will dare to appear before the Lord as His adversary?
v. 11. Who hath prevented Me, having given something to God in the first place, having become His creditor, that I should repay him? Who among all men has the right to claim anything at the hand of God? Whatsoever is under the whole heaven is Mine; therefore He owes nothing to any creature. To these facts the Lord adds an impressive description of the crocodile’s structure and mode of living.
v. 12. I will not conceal his parts, He feels constrained to mention also his members, nor his power, nor his comely proportion, his gracefulness in spite of his great size.
v. 13. Who can discover the face of his garment, the scaly coat of mail on his back? This is so firmly connected with his body that no man can take it off. Or who can come to him with his double bridle? Who would venture to enter into the open jaws of the crocodile, as he stretches his mouth with its double row of sharp teeth?
v. 14. Who can open the doors of his face, the mighty, slashing jaws? His teeth are terrible round about, their terror being all the greater since his sixty-six teeth are not covered by the lips.
v. 15. His scales are his pride, the bony shields of his back, divided by furrows, shut up together as with a close seal, fitted together with the exactness of a seal pressed down on paper or parchment.
v. 16. One is so near to another that no air can come between them.
v. 17. They are joined one to another, they stick together that they cannot be sundered, they form a perfect and impenetrable shield.
v. 18. By his neesings, when he blows out his breath, together with water and slime, through his nostrils, a light doth shine, it seems like a flash of light, and his eyes are like the eyelids of the morning, of the dawn, when the first red glow appears in the east.
v. 19. Out of his mouth go burning lamps, streams of water shining like torches, and sparks of fire leap out.
v. 20. Out of his nostrils goeth smoke, as out of a seething pot or cauldron, as when a kettle is heated over a strongly smoking fire of reeds, all this describing the snorting and fretting of the crocodile when angry.
v. 21. His breath kindleth coals, and a flame goeth out of his mouth, this being a highly poetic description of the crocodile’s fiery breath, of the steaming of his nostrils.
v. 22. In his neck remaineth strength, dwelling there, making its permanent home there, and sorrow is turned into joy before him, before his advance terror and despair leap with fearful strides, this showing the effect of his appearance upon men and beasts.
v. 23. The flakes of his flesh are joined together, his very flanks and dewlaps make no impression of looseness or flabbiness; they are firm in themselves; they cannot be moved, being fixed upon him in rows of smaller scales, solid as a shield.
v. 24. His heart is as firm as a stone, molded into a solid piece, yea, as hard as a piece of the nether millstone, which was always particularly hard, in order to bear the movement of the grinding.
v. 25. When he raiseth up himself, with all this fierceness of his heart, the mighty are afraid; by reason of breakings they purify themselves, that is, they are so overcome with astonishment and terror that they miss their aim.
v. 26. The sword of him that layeth at him, in an effort to wound or kill him, cannot hold, it glances off without effect; the spear, the dart, nor the habergeon, no matter what weapon or missile is used.
v. 27. He esteemeth iron as straw, for it has no effect on his mailed hide, and brass as rotten wood, since it bends and breaks on the shield of his back.
v. 28. The arrow, literally, "the son of the quiver," cannot make him flee; slingstones are turned with him into stubble, utterly powerless to harm him.
v. 29. Darts are counted as stubble, large clubs considered as so much chaff; he laugheth at the shaking of a spear, mocking at all human weapons.
v. 30. Sharp stones are under him, the ventral part, or plastron, of his skin consists of pointed shards, sharp scales; he spreadeth sharp pointed things upon the mire, the pointed scales of his plastron leaving marks on the soft ground like those made by the iron spikes of the ancient threshing sledge.
v. 31. He maketh the deep to boil like a pot, namely, by his threshings and slashings of the water; he maketh the sea like a pot of ointment, all frothy and foamy as a result of his tumbling and rushing in the water.
v. 32. He maketh a path to shine after him, his trail, or wake, on the surface of the water is shiny; one would think the deep to be hoary, the foam looking like gray hair scattered on the water.
v. 33. Upon earth there is not his like, or, "one who has dominion over him," who is made without fear, he is altogether fearless.
v. 34. He beholdeth all high things, looking them boldly in the face, without the slightest flinching; he is a king over all the children of pride, a tyrant and ruler even in the midst of animals who are fearless. This being true, and man being powerless to control this creature, how dare he criticize the great Creator?
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
God continues speaking. He is using many rhetorical questions to challenge Job.
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Can you draw out Leviathan with a fishhook?
God uses this question to remind Job that Job is not powerful like Leviathan. This question can be translated as a statement. AT: "You know that you cannot draw out Leviathan with a fishhook." (See: Rhetorical Question)
draw out
pull out of the water
his ... he
The words "his" and "he" refer to Leviathan.
Or tie up his jaws with a cord?
The words "can you" are understood from the previous question. They can be repeated here. God uses this question to remind Job that Job is not powerful like Leviathan. This question can be translated as a statement. AT: "Or can you tie up his jaws with a cord?" or "And you know that you cannot tie up his jaws with a cord." (See: Ellipsis and Rhetorical Question)
Can you put a rope into his nose ... with a hook?
God uses this question to remind Job that Job is not powerful like Leviathan. This question can be translated as a statement. AT: "You know that you cannot put a rope into Leviathan's nose ... with a hook." (See: Rhetorical Question)
Will he make many pleas to you?
God uses this question to remind Job that Job is not powerful like Leviathan. This question can be translated as a statement. AT: "You know that he will not make pleas to you." (See: Rhetorical Question)
Will he speak soft words to you?
God uses this question to remind Job that Job is not powerful like Leviathan. This question can be translated as a statement. AT: "You know that he will not speak soft words to you." (See: Rhetorical Question)
translationWords
word
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 41:1 Unlike the peaceful Behemoth (40:15-24), Leviathan was menacing…
41:1 Unlike the peaceful Behemoth (40:15-24), Leviathan was menacing (see also 3:8; Pss 74:14; 104:26; Isa 27:1). Most commentators identify Leviathan with the crocodile, with its terrible jaws (Job 41:14) and armored hide (41:15-17, 23), thrashing the water (41:31-32). But Leviathan is a fire-breathing dragon (41:18-21) that wraps its coils around the sun to cause an eclipse (3:8-9). The background for Leviathan is the seven-headed sea monster that represents chaos in ancient Near Eastern mythology. In the biblical record, this unruly maritime monster is a frequent biblical image for chaos and wickedness, whose head the Lord crushes (Ps 74:14; Isa 27:1; cp. Job 9:13; 26:12; Ps 89:9-10; Isa 30:7; 51:9). Later in the Bible, Satan is linked to the ancient serpent (Gen 3) and unruly dragon (Rev 12:9; 20:2), whose head Christ and his followers crush (Rom 16:20).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.