Canst thou draw out leviathan with an hook? or his tongue with a cord which thou lettest down? Verses 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. Verse 1. - Canst thou draw out leviathan with an hook? The word leviathan, or more properly livyathan, which has previously occurred in ch. 3:8, and is found also in Psalm 74:14; Psalm 104:26; and Isaiah 27:1, seems to be derived from לוי, "twisting," and תן, "a monster," whence the תּנּין or תּנּים of the Pentateuch and also of Job (Job 7:12), Jeremiah (Jeremiah 9:11), and Ezekiel (Ezekiel 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.
Canst thou put an hook into his nose? or bore his jaw through with a thorn? Verse 2. - Canst thou put an hook into his nose? rather, a reed, or a rope of reeds. The exact meaning is doubtful. Or bore his jaw through with a thorn? A hook or ring is meant, rather than a "thorn" - such a "hook" or "ring" as was commonly used for keeping fish captive in the water, or for bringing prisoners of rank into the presence of the monarchs who had captured them (see 2 Kings 19:28; 2 Chronicles 33:11; Amos 4:2; 'Ancient Monarchies,' vol. 1. pp. 304,367).
Will he make many supplications unto thee? will he speak soft words unto thee? Verse 3. - Will he make many supplications unto thee? will he speak soft words unto thee? Ironical. Will he behave as human captives do, when they wish to curry favour with their captors?
Will he make a covenant with thee? wilt thou take him for a servant for ever? Verse 4 - Will he make a covenant with thee? As captive monarchs do. Wilt thou take him as a servant for ever? (comp. Exodus 21:6; Deuteronomy 15:17).
Wilt thou play with him as with a bird? or wilt thou bind him for thy maidens? Verse 5. - Wilt thou play with him as with a bird? The Egyptians were especially fond of pet animals, and Job's countrymen, it may be assumed, were the same. Besides dogs, we find the Egyptians keeping tame antelopes, leopards, and monkeys. A tame crocodile would certainly seem to be an extraordinary pet, but Herodotus says that the Egyptians tamed them (2:39), and Sir Gardner Wilkinson informed me that he had known some tame ones at Cairo. The Mesopotamian Arabs domesticate falcons to assist them in the chase of the bustard and the gazelle (Layard, 'Nineveh and Babylon,' pp. 481-483). And this usage, though not represented on the Assyrian monuments, is likely to have been ancient. Or wilt thou bind him for thy maidens? i.e. Wilt thou so secure him that he may be delivered over to thy handmaidens, to be made their pet and playfellow?
Shall the companions make a banquet of him? shall they part him among the merchants? Verse 6. - Shall the companions make a banquet of him? rather. Shall the companions make a traffic of him? By "the companions" we may understand either the guilds or companies of fishermen, which might be regarded as engaged in making the capture, or the travelling bands of merchants, who might be supposed willing to purchase him and carry him away. As no one of these last could be imagined rich enough to make the purchase alone, a further question is asked, Shall they part him among the merchants? i.e. allow a number to club together, each taking a share.
Canst thou fill his skin with barbed irons? or his head with fish spears? Verse 7. - Canst thou fill his skin with barbed irons? The hippopotamus was captured in this way by the Egyptians at an early date, and hence the idea of trying the same mode of capture with the crocodile would naturally arise; but in the time of Job it would seem that no one had been bold enough to attempt it. The skin of the crocodile is penetrable in very few places, and his capture by a single man with a harpoon, though now sometimes practised (Wilkinson, in the author's 'Herodotus,' vol. 2. p. 99), is still a work of danger and difficulty. Or his head with fish-spears? Fish-spears would have small effect on the head of a crocodile, which is bony and covered by a very tough skin. There is a vulnerable place, however, at the point where the head joins the spine, at which the ancient Egyptians, when they ventured to attack the crocodile, were wont to strike (see the author's 'History of Ancient Egypt,' vol. 1. p. 545).
Lay thine hand upon him, remember the battle, do no more. Verse 8 - Lay thine hand upon him, remember the battle, do no more. This is again ironical, like vers. 3-6. "Only just put forth thy hand against him - bethink thee of war - do it once and no more." (comp. Rosenmuller, 'Scholia in Jobum,' p. 976). The idea is that once will be enough. A man will not live to do it a second time.
Behold, the hope of him is in vain: shall not one be cast down even at the sight of him? Verse 9. - Behold, the hope of him is in vain; i.e. the hope of capturing or killing him. Shall not one be cast down even at the sight of him? The very sight of the savage and invulnerable animal is enough to make a man fall to the ground with fear.
None is so fierce that dare stir him up: who then is able to stand before me? Verse 10. - None is so fierce that dare stir him up. The crocodile is often seen asleep, or nearly asleep, upon sand-banks washed by the Nile. He would be a bold man who should creep near, and stir him up. Who then is able to stand before me? Here we reach the point whereto the whole argument has been working up. If man cannot cope with creatures, which are the work of God's hands, how much leas can he presume to cope with him who is their Maker!
Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine. Verse 11. - Who hath prevented me, that I should repay him? i.e. "Who hath laid me under any obligation, so that I should be bound to fall in with his views, and take such a course as he might prescribe?" The allusion is to Job's persistent demand for a hearing - a controversy (Job 9:34, 35; Job 10:3; Job 13:3, 22; Job 23:3-7, etc.) - a trial, in which he shall plead with God, and God with him, upon even terms as it were, and so the truth concerning him, his sins, his integrity, his sufferings, and their cause or causes, shall be made manifest. God resists any and every claim that is made on him to justify himself and his doings to a creature. He is not a debtor to any. If he explains himself to any extent, if he condescends to give an account of any of his doings, it is of pure grace and favour. It has been observed that we might have expected this to be the conclusion of the entire discourse begun in ch. 38; and that no doubt would have been, according to ordinary laws of human composition, its more proper place. But Hebrew poetry is erratic, and pays little regard to logical lawn If anything important has been omitted in its more proper place, it is inserted in one which is, humanly speaking, less proper. The details concerning the crocodile, which are calculated to deepen the general impression, having been passed over where we might have expected them, are here subjoined, as filling out the description of vers. 1-10.
I will not conceal his parts, nor his power, nor his comely proportion. Verse 12. - I will not conceal his parts, nor his power, nor his comely proportion. The further description is introduced by this formal announcement, which is perhaps best rendered, I will not keep silence concerning his limbs nor concerning the matter of his might or the comeliness of his proportion (see the Revised Version); i.e. I will enter upon these points seriatim and set them forth severally.
Who can discover the face of his garment? or who can come to him with his double bridle? Verse 13. - Who can discover the face of his garment? Some critics understand this in a general sense, "Who can lay him open to assault?" Others suggest a more definite meaning," Who can strip off his outer covering?" the scaly coat, that is, which forms his special defence, and expose the comparatively tender skin below? If this were done, he would then be at the hunter's mercy; but who will undertake to do it? Who, again, can come to him with his double bridle? Come, i.e., with a double bridle in his hand, and place it in the monster's jaws. (So Schultens and Professor Lee.) Others translate, "Who will come within [the range of] his double bridle? and understand by "his double bridle" his two rows of teeth - Homer's ἑρκος ὀδόντων (Rosenmuller, Canon Cook, Professor Stanley Leathes, etc.).
Who can open the doors of his face? his teeth are terrible round about. Verse 14. - Who can open the doors of his face? Who can make him open his huge, gaping jaws, if he chooses to keep them shut? Who would dare to do so? His teeth are terrible round about. The crocodile has "two rows of sharply pointed teeth, thirty or more on each side" (Russell's 'Ancient and Modern Egypt,' p. 460). They are "so formed and disposed as to tear their prey rather than masticate it" ('Dict. Universelle des Sciences,' p. 447). The voracity of the full-grown crocodile is great; and he will not scruple to attack and devour men, if they come in his way. The natives of Upper Egypt have a wholesome terror of him.
His scales are his pride, shut up together as with a close seal. Verse 15. - His scales are his pride; or, his pride is in the channeling of his scales (literally, of his shields). The scales of the crocodile are arranged in five rows along his entire back, with a depression between the rows which is like a "channel." Each individual scale resembles a shield. They are shut up together as with a close seal; each, i.e. closely attached to its fellow,so that there is no space between them. "A rifle-ball," according to Canon Tristram, "glances off from them as from a rock" ('Natural History of the Bible,' p. 352).
One is so near to another, that no air can come between them. Verse 16. - One is so near to another, that no air can come between them (see the comment on the preceding verse).
They are joined one to another, they stick together, that they cannot be sundered. Verse 17. - They are joined one to another, they stick together, that they cannot be sundered; literally, they are soldered one to another (comp. Isaiah 41:7).
By his neesings a light doth shine, and his eyes are like the eyelids of the morning. Verse 18. - By his neesings a light doth shine. "Neesings" is old English for "sneezings." According to Aristotle, the crocodile is in the habit of sneezing, but I do not find this fact noted by modern writers Boehart asserts it very positively ('Hieroz.,' pp. 752-754), but he does not profess to speak from his own knowledge. And his eyes are like the eyelids of the morning. This probably does not mean more than that his eyes flash with light upon occasion, which is no doubt true, though the eyes, being small, have not generally attracted very much attention.
Out of his mouth go burning lamps, and sparks of fire leap out. Verse 19. - Out of his mouth go burning lamps, and sparks of fire leap out. The description now becomes highly poetical, and it would be a mistake to endeavour to substantiate it. The intention is to represent the impression which the animal would make on an impressible but unscientific observer viewing it in its native haunts for the first time. Splashing, snorting, and throwing up spray all around, it would seem to be breathing out steam and smoke, from which the idea of fire is inseparable (see the next verse).
Out of his nostrils goeth smoke, as out of a seething pot or caldron. Verse 20. - Out of his nostrils goeth smoke, as out of a seething pot or caldron; rather, as from a seething pot and rushes; i.e. as from a pot heated by burning rushes.
His breath kindleth coals, and a flame goeth out of his mouth. Verse 21. - His breath kindleth coals, and a flame goeth out of his mouth. All the representations of dragons breathing smoke and flames, found in the myths and sagas of so many countries, probably rest upon the observed fact of team or spray streaming forth from the mouth and widely opened nostrils of the crocodile. The steam has seemed to be smoke, and smoke has naturally suggested flame and fire.
In his neck remaineth strength, and sorrow is turned into joy before him. Verse 22. - In his neck remaineth strength. It has been well remarked that the whale has no neck, or at any rate none {hat is visible, while the crocodile has one that is of great strength, and that naturally attracts observation. "Le cou assez marque," says the 'Dictionnaire des Sciences' (l.s.c.). It is nearly of the same diameter with the head at the point of junction, and where it adjoins the body is still larger. And sorrow is turned into joy before him; rather, and terror rid'seth before him (see the Revised Version). Whithersoever he proceeds, he causes terror; people tremble, take to flight, and disappear.
The flakes of his flesh are joined together: they are firm in themselves; they cannot be moved. Verse 23. - The flakes of his flesh are joined together. Even the softer muscles, and parts which in most animals are yielding and flabby, in the crocodile are bound up, and, as it were, soldered together (scrap. ver. 17). They are firm in themselves; rather, they are firm upon him; literally, fused upon him, like detached pieces of metal, which are melted one into another. They cannot be moved. His whole body is so firmly compacted together that it is all one piece; the separate parts cannot be moved separately. One result is that the crocodile has great difficulty in turning.
His heart is as firm as a stone; yea, as hard as a piece of the nether millstone. Verse 24. - His heart is firm as a stone. Some regard this as intended physically, and note that the great saurians, with their cold and sluggish circulation, have hearts which are comparatively torpid, not contracting or expanding readily. Others take the "stony heart" to mean a fierce and obstinate disposition. In either case, the description will well suit the crocodile. Yea, as hard as a piece of the nether millstone. A repetition and slight exaggeration of the preceding idea.
When he raiseth up himself, the mighty are afraid: by reason of breakings they purify themselves. Verse 25. - When he raiseth up himself, the mighty are afraid. Egyptian historians said that one of their early kings had been slain by a crocodile (Manetho ap. Euseb., 'Chronicles Can.,' pars 1:20, p. 98). The worship paid to crocodiles in some parts of Egypt, and the hatred felt towards them in others, were probably alike inspired by fear. AElian says that, in the districts where crocodiles were worshipped, it was not safe for any one to wash his feet or to draw water at the river, and that in the vicinity of some towns people did not dare to walk along the bank of the stream ('Nat. An.,' 10:24). In modern times they have been known to precipitate men from the bank into the water by a sweep of their tail, and then to devour them at their leisure. By reason of breakings they purify themselves; rather, they are confounded. The "breakings" may by either the breakings forth of the animal from his lair among the Nile rushes, or his "breaking" of the weapons of his assailants.
The sword of him that layeth at him cannot hold: the spear, the dart, nor the habergeon. Verse 26. - The sword of him that layeth at him cannot hold. It either makes no impression or it snaps in his hand. Equally vain are the spear, the dart, and the javelin. Habergeon is a mistranslation.
He esteemeth iron as straw, and brass as rotten wood. Verse 27. - He esteemeth iron as straw, and brass (rather, bronze) as rotten wood. Even the hardest metals are useless against the crocodile. Moderns observe that even firearms are of little avail against him. The back and tail, at any rate, resist musket-balls (Bochart); and a rifle-bullet will glance aside if it strikes one of the scales (Tristram); see ver. 15.
The arrow cannot make him flee: slingstones are turned with him into stubble. Verse 28. - The arrow cannot make him flee; literally, the son of the bow (comp. Lamentations 3:13, where arrows are called "sons of the quiver"). Sling-stones are turned with him into stubble. (On the use of the sling as a weapon of war in early times, see the author's . 'Hist. of Ancient Egypt,' vol. 1. p. 449; and comp. 'Ancient Monarchies,' vol. 2, pp. 35, 36; 1 Samuel 17:49, 50; 2 Kings 3:25.) (On "stubble" as a metaphor for weakness, see above, Job 21:18, and compare the next verse.)
Darts are counted as stubble: he laugheth at the shaking of a spear. Verse 29. - Darts are counted as stubble; rather, the club is counted as stubble. Maces, either of hard wood or of metal, were used by the Assyrians ('Ancient Monarchies,' vol. 2. p. 64). They had heavy heads, and were quite as effective weapons as either swords or spears. If a strong man could have succeeded in dealing a blow with one on the head of a crocodile, it would probably have proved fatal; but intending assailants were doubtless charged, and scattered "as stubble," before they could find opportunity to strike. He laugheth at the shaking of a spear; rather, at the rushing of the javelin (see the Revised Version).
Sharp stones are under him: he spreadeth sharp pointed things upon the mire. Verse 30. - Sharp stones are under him; rather, jagged potsherds are under him; i.e. "his belly is covered with jagged scales" - a thing which is true of the crocodile, but scarcely of any other beast. He spreadeth sharp pointed things (rather, a threshing-wain, or a corn-drag) upon the mire. He leaves on the mud on which he has lain, i.e. an impression as of an Oriental threshing-wain, or corn-drag, which is "a thick plank of timber, stuck full on the under side, of flints or hard cutting stones arranged in the form of the palate or rough tongue of a cow" (Sir C. Fellows, 'Asia Minor,' p. 70). The mud-banks on which crocodiles have been lying are said to be scored all over with such impressions.
He maketh the deep to boil like a pot: he maketh the sea like a pot of ointment. Verse 31. - He maketh the deep to boil like a pot. The rush of the crocodile through the water of the stream or pool in which he dwells causes a stir and a commotion which is forcibly compared to the boiling of water in a caldron. He maketh the sea like a pot of ointment. It is generally allowed that by "the sea" here is meant the Nile, as in Isaiah 18:2; Isaiah 19:5; and Nahum 3:8. The swirl of the Nile, as the crocodile makes his rush, is like the heaving of a pot of boiling oil or ointment
He maketh a path to shine after him; one would think the deep to be hoary. Verse 32. - He maketh a path to shine after him; one would think the deep to be hoary. He leaves a white trail behind him as he passes from sand-bank to sand-bank through the shallows. It is as if the Nile had grown old and put on hoar hairs.
Upon earth there is not his like, who is made without fear. Verse 33. - Upon earth there is not his like, who is made without fear (comp. vers. 24-29).
He beholdeth all high things: he is a king over all the children of pride. Verse 34. - He beholdeth all high things He looks without fear on everything that is high and great. Nothing alarms him; nothing disturbs his equanimity. He is a king over all the children (literally, sons) of pride (comp. Job 28:8). He feels himself superior to all other animals that come within his ken. They may be "sons of pride," but he has more to be proud of than the proudest of them. Ordinarily, the lion poses as "the king of beasts;" but here he is, as it were, deposed, and relegated into the second position (Job 38:39), the crocodile being exalted into his place. From different points of view, there are several great beasts which might be regarded as the lords of the animal creation. |
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