--

ειπείν, ελέφας Αιγυπτιος· και γαρ επιδόύτερα Φερέ) εις αλκην ελεφαντος Ινδ · Β. IV. Or though one SEIZE HIM in a Trap BY HIS EYES, or VISAGE: YET HIS NOSE FORCETH ITSELF THROUGH THE SNARES; which agrees very well with what is faid above of his vaft Force, and the Impenetrability of his Skin by Iron.

CHA P. XLI.

V. 1. Canft thou draw out Leviathan with an Hook?

תמשך לויתן

is another generic Name for a Beaft of an enormous לויתן בחכה

Size: thus it is ufed for a Whale, Pfal. CIV. 26; for a Serpent, Ifa. XXVII.1; and, by a Metaphor, it fignifies in general a Tyrant, XXVII. 1, and Pharaoh in particular, Pf. LXXIV. 14. But it is probable that the Cause of the Appropriation of this Name to an oppreffive Monarch is in its Origin deduced from the Cruelty of that Pharaoh (for even this Name is in Coptic only a common Appellative for a King) who kept the Children of Ifrael in Bondage; because the Leviathan, or CROCODILE, is both unfriendly to Man, and an Inhabitant of Egypt. And that this is the Animal here meant, is I think, from its Characteristics, fufficiently clear. See Bochart, Hieroz. B. I. C. 7. Ælian says it may be tamed; B. VIII. C. 4.

— or his Tongue with a Cord which thou letteft down?

[תשקיע לשונו

ana

: vpen] Rather-OR TIE HIS TONGUE WITH A CORD: for vpш in Samaritan fignifies the fame as wan, viz. Ligavit, Cinxit.

[התשים אגמן באפו

V. 2. Canft thou put an Hook into his Nofe? — as 'won] . Rather CANST THOU PUT A ROPE ABOUT HIS NOSE? for I here fignifies properly a Rope made of Reeds.

δε

or bore his faw through with a Thorn? :" apn ninai] mn fignifies, among other Things, A FISHER'S Hook, and ought to be rendered here Hook. It is probable that in Job's Time the Method of taking the Crocodile was not known. For Herodotus informs us that, when he was in Egypt, this was attended with no Difficulty; for he fays σφεων (κροκοδείλων) πολλα κατεσεασι, και παντοίας η μοι δίκεει αξιωτά η απηγήσιος είναι, ταυτών γραφω επεαν νωτον συος δελεαση περι ΑΓΚΙΣΤΡΟΝ, μετια εις μέσον τον ποταμον αυτος δε πει τα χειλεος το που ταμό έχων δελφακα ζωην, ταυτί τυπτει· επακέσας δε της φωνης ο κροκοδειλος, σεται κατα των φωνην· εντυχων δὲ τῷ νωτῳ, καταπινει. οι δε ελκσσι· επεαν δὲ εξέλκυση ες γην, πρωτον απαντων ο θηρότηρ πηλῳ κατ' ων έπλασε αυτό τις οφ

δε

o

θαλμους.

θαλμός. τουτο δε ποιησας, καρτα ευπετέως τα λοιπα χειρουται μη ποίησας δε TOUTO, SUY THO V. Euterpe. Cap.LXX.

V.6. Shall thy Companions make a Banquet of him? — „by 173 Dan] Some Egyptians, Ælian informs us, eat the Crocodile, when he was in that Country; while others, more fuperftitious, rejoiced, if by Chance their Children were devoured by that Animal, which they worshipped as a God. B. X. C. 21.

התמלא בשכות

V.7. Canft thou fill his Skin with barbed Irons?—va bonn 17] The Skin of his Back is faid to be impenetrable. oi de Kgoxodesdepμa аррnsτov Poridarov Ariftotle Nat. Hift. B. II. C. 1o. So Pliny-Unguibus hic armatus eft, contra omnes ictus cute invicta. Nat. Hift. B. VIII. C. 25.

λοι έχουσι

V. 8. Lay thine Hand upon him, remember the Battle, do no more.

The laft Hemiftic would be [שים עליו כפך-זכר מלחמה אל תוסף :

clearer, were it rendered --- but REMEMBER THOU SHALT HAVE NO OTHER CONFLICT: for this is doubtlefs the Senfe. The Note in the old Version is, "If thou once confider the Danger, thou "wilt not meddle with him."

[ ואשלם

V. 11. Who bath prevented me, that I should repay him? "" "a N] Rather-WHO HATH BENEFITED ME &c? i. e. who bath firft done me a Kindness, and laid me under an Obligation to repay him? So this Verb fignifies, Deut. XXIII. 4. Ifa. XXI. 14. See Rom. XI. 35.

Rather [ודבר גבורות

101

לא אחריש בדיו

V. 12. I will not conceal his Parts, nor bis Power,- 171 WON NS I WILL NOT CONCEAL IN HIM NEITHER ANY THING OF HIS POWER &c. for that seems to be the precife Meaning of 17 in this Place: and in refpect to 12, I cannot find that it ever fignifies either Parts, Limbs, or Strength. See Ch. XVIII. 13.

[וחין ערכו :

nor his comely Proportion. ] Rather ADVANTAGE OF HIS STRUCTURE.

V.13. Who can discover the Face of his Garment ? — w¶ 10 nba 0]

Rather WHO CAN UNCOVER THE FACE OF HIS GARMENT? For the Face of his Garment would by a common Hebraism fignify the upper or external Garment.

V. 14.

--

his Teeth are terrible round about. ' " ] Rather perhaps THE ROWS OF HIS TEETH are TERRIBLE. His Mouth is faid to be fo large, that it can take in a whole Sheep; and he has thirty fix fharp pointed Teeth in each Jaw.

That is [גאוה אפיקי מגנים

V. 15. His Scales are his Pride; doubtless the Sense of this Place: but notwithstanding ought not the Words to be literally rendered THE STRENGTH OF BUCKLERS

is his PRIDE?

-fhut up together as with a clofe Seal. : 0] The Participle here cannot agree with either of the Nouns in the foregoing Hemiftic. This Claufe ought therefore to be rendered HE IS SHUT UP CLOSE as with A SEAL.

רעיניך

V. 18. - and his Eyes are like the Eyelids of the Morning. : nw byby] Hebetes oculos hoc animal dicitur habere in aqua, extra ACERRIMI VISUS. Plin. B. II. C. 25.

"

V. 22. — and Sorrow is turned into Joy before him. pian mobi 787] Rather, I think AND SORROW GOETH BEFORE HIM: i.e." he caufes Sorrow wherever he goes." In our old Verfion we read and Labour is rejected before him: that is, Nothing is hard "or painful unto him." But the Words cannot bear that Interpretation and that which is given in our present Verfion does not seem pertinent. The Verb has the Signification there adopted from the Chaldee (for it occurs only in this Place :) but I derive it from the Arabic ex alto deorfum defcendit. This Animal, it is well known, - occafions great Ravages in a Country. See V. 25.

V. 23. The Flakes of his Flesh are joined together; par 17 THE RIBS (or BONES) OF HIS BODY CLEAVE FAST TOGETHER: for either Sense may I think be justified from the Arabic Jali caro in cava parte, five latere coxa.

they are firm in themselves, they cannot be moved. y pis,

Rather בל ימוט:

NOT BE MOVED.

V. 24.

HE IS COMPACT IN HIMSELF that HE CANSee V. 15.

-yea, as hard as a Piece of the nether Milftone. no p nnn] Rather, I think — YEA, AS HARD AS THE COULTER OF THE PLOW: literally, the lower Part. As there is nothing faid of

Milftone,

Milftone, and has no Sense suitable in Hebrew, I borrow from the Arabic the Signification of Aratrum, Vomer.

V.25. When he raiseth himself, the mighty are afraid: by reafon of

[משתו יגורו אלים-משברים יתחטאו: .Breakings they purify themfelves

Our Verfion is not very intelligible in the latter Hemistic: the old one is; but the Words cannot admit of that Construction, viz. and for Fear they faint in themselves. The Verfe ought to be thus rendered -- BY REASON OF HIS GREATNESS (his enormous Bulk) THE THEY WHO BRUISE HIM (endeavour fo n is here conftrued as Ch. XXXI. 23. and Ch. V. 24. This is very appofite to

110

MIGHTY ARE AFRAID:

to do) MISS THEIR AIM. and on, as Judg. XX. 16. the Context.

[תחתיו חדודי חרש - ירפד חרוץ עלי טיט :

V. 30. Sharp Stones are under him: he spreadeth sharp pointed Things upon the Mire. Rather---UNDER HIM IS A SHARP PLOUGHSHARE: HE MAKETH HIS BED upon HARROWS IN THE MIRE. 7 fignifies literally Sharpnees. is the fame Word without the Heemantics as nn, 1 Sam. XIII. 20. 7 is used for making a Bed, Ch. XVII. 13; and for Supporting one's felf, Cant. II. 5; and n is an Harrow, 2 Sam. XII.31. and I Chron. XX.

V. 32.

3.

חרץ

יחשב תהום

-one would think the Deep to be hoary. Dinn awm ] Rather-HE CAUSETH THE DEEP TO BE THOUGHT HOARY: form is in Hophal.

[ לשיבה:

כל גבה יראה

V. 34. He beholdeth all high Things: ans] Rather ---HE LOOKETH UPON EVERY THING with HAUGHTINESS. This Sense the next Hemiftic feems to confirm.

CHAP. XLII.

לבלתי עשות עמכם

V. 8. — left I deal with you after your Folly; by my inbab - THAT I MAY NOT REQUITE YOUR FOLLY,

Rather [נבלה

as 2 Sam. II. 6.

V. 14. And be called the Name of the first Jemima &c. D 121 'D' 8] That is-A TURTLE, or Dove; from Turtur, Columba fylveftris: Keffia, or rather CASSIA, from

the aromatic Shrub fo called; and Keren-Happuch, i. e. THE BOSOM OF DELIGHT: for fignifies a Bofom, and the Verb &, festivus, jocofus, urbanus fuit. I make the Arabic the Fountain of all these Names, because it was Job's vernacular Dialect. Why their Names are particularly mentioned more than those of their Brethren feems to be for these two Reasons, viz. because they were remarkably beautiful; and because they were peculiarly favoured in being allowed to divide their Father's Inheritance with their Brethren: a Favour greater than that which was conferred on the Daughters of Zelophehad; each of whom has alfo her Name recorded, Numb. XXVII. 1. &c.

V. 16. After this Job lived an hundred and forty Years.] From this Datum we may fix the Era in which Job may be fuppofed to have lived; viz. about the Time of Abraham. For most of the Patriarchs, whofe Ages are recorded by Mofes, lived in that Period to about this Age. See this Point difcuffed on Pf. XC. 10.

BEFORE I conclude my Remarks on this Book, it may perhaps be expected that I should deliver my Sentiments in regard to the leading Subject, as well as the Object, of it; and touch upon the Nature of this Compofition, the Author, and the Time, when it may be fupposed to have been written.

I shall therefore speak to each of these Points briefly, except the last, on which I fhall beg Leave to enlarge; as I think it will be inconteftably proved by a long Induction of Particulars, that the Book could not have been written till about the Time of the Babylonish Captivity. The Texts I fhall bring in Confirmation of this Point have been collected by a late ingenious Clergyman, whofe MS. was obligingly communicated by a Friend fome Time after thefe Sheets had gone to the Prefs. To this I fhall fubjoin some of the Remarks and Claffical Illuftrations of the fame learned Man, which I flatter myself will also be no disagreeable Present to the Public.

WHETHER such a Perfonage as Job ever existed, is a Matter of very doubtful Difputation. The affirmative Side of the Question appears probable, when we find him ranked by Ezekiel with Noah and Daniel, and referred to by St. James. But on the other Hand, the Silence of Mofes and all fucceeding Hiftorians concerning him is apt to induce the contrary Opinion. The Prophet might perhaps chufe to mention Job preferably to Abraham, or any other righteous Man, because the Book had lately been published, and particularly because Job is there represented