3 "Who is he that hideth counsel without knowledge?" I will demand of Thee, and declare Thou unto me. 5 I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee: 6 Wherefore I abhor myself, and repent in dust and ashes. EXEGETICAL AND CRITICAL. 2. First Division (Long Strophe): Severe censure of Job's presumptuous doubt respecting the 6-14. justice of the divine course of action: ch. xl. Ver. 6. Then answered Jehovah Job out of the storm, etc.-This intentional repetition of ch. xxxviii. 1 is to show that God continues to present Himself to Job as one who, if not exactly burning with wrath towards him, would have him feel His mighty superiority. That here also, instead of y, the original text was on, is evident from the Masorah itself. The absence of the art. 7, if it originally belonged here, is by no means to be explained, with Ramban, as designed to indicate that the storm was no longer as violent as before. right?-8 stands in a climactic relation to Ver. 8. Wilt thou altogether annul my Job's "contending" () reproved in ver. 2. “To break (D) God's right would be the same as "to abolish, annul" the same (comp. ch. xv. 4). Job was on the point of becoming guilty of this wickedness, in that he sought to substitute what he assumed to be right, his idea of righteousness, for that of God, so that he might be accounted righteous, and God unjust, (see the second member). 1. That the omnipotent and infinitely wise activity of the Creator in nature is at the same time just, was in the first discourse of God affirmed for the most part only indirectly, or implicite. Only once, in ch. xxxviii. 13-15, was this aspect of His character expressly presented, and then only incidentally. The second discourse of Jehovah is intended to supply what is still lacking as to this point, to constrain Job fully to recognize the justice of God in all that He does, and in this way to vanquish the last remainder of pride and presumption in his heart. It accomplishes this end by a twofold method of treatment. First by the direct method of severely censuring the doubt which Job had ut--Ver. 7 precisely as in ch. xxxviii. 3. tered as to the divine justice, and by vindicating God's sole and exclusive claim to the power requisite for exercising sovereignty over the universe (first, and shorter part: chap. xl. 6-14). Next by the indirect method of attacking his pride through a lengthened description of two proud monster-beasts, mighty creations of God's hand, which after all the amazing wonder which their gigantic power calls forth, are nevertheless only instruments in the hand of the Almighty, and must submit, if not to the will of man, at least to the will of God, who crushes all tyranVer. 9. Or hast thou an arm like God? nous pride (second, and longer part: ch. xl. 15-DN interrogative, as in ch. viii. 3; xxi. 4; -xli. 26 [34]). This second part, which is xxxiv. 17. The "arm" of God as a symbol of again divided into two unequal halves-the His power, comp. ch. xxii. 8; so also the "thunshorter describing the behemoth-ch. xl. 15-24, der-voice spoken of in the second member; the longer the leviathan, ch. xl. 25-xli. 26. comp. chap. xxxvii. 2 seq.-Dy, lit., “wilt, [E. V., ch. xli. 1-34], falls back on the descrip- canst thou thunder? dost thou pledge thyself to tive and interrogative tone of the first discourse thunder?" of God; in contrast with which however it is characterized by an allegorizing tendency. It directly prepares the way for Job's second and last answer, in which he renews the humble submission which he had previously made, and strengthens it by a penitent confession of his own sinfulness.-The strophic arrangement of this second discourse of Jehovah is comprehensively simple and grand, corresponding to the Ver. 11. Let the outbreakings of thy contents, which are thoroughly descriptive, with wrath pour themselves forth.-}'?n, effuna massive execution. It embraces in all five Long Strophes, of 8-12 verses each, not less than three dere, to pour forth, to cause to gush forth, as in of which are devoted to the description of the ch. xxxvii. 11; Prov. v. 16. ninay, lit., "overleviathan in ch. xl. 25-xli. 26, [E. V., ch. xli.] steppings," are here the overflowings, or outThese five Long Strophes include indeed shorter breakings of wrath; comp. ch. xxi. 30; and for subordinate divisions, but not, strictly speaking, the thought, particularly in the second member, regularly constructed strophes.-Against the comp. Isa. ii. 12 seq. The fact that Jehovah modern objections to the authenticity of the epi-ironically summons Job to display such manifessode referring to the behemoth and leviathan, see above in the Introd. 9, II. (also the notice taken of the peculiar theory of Merx in the Preface : Ver. 10. Then put on majesty and grandeur, as an ornament; clothe, deck thyself with these attributes of divine greatness and sovereignty (comp. Ps. civ. 1 seq.; xxi. 6 [5]. The challenge is intended ironically, since it demands of Job that which is in itself impossible; in like manner all that follows down to ver. 13 (comp. ch. xxxviii. 21). tations of holy wrath and of stern retributive justice against sinners, conveys an indirect, but sufficiently clear and emphatic assurance of the truth that He Himself, Jehovah governs the world thus rigidly and justly; comp. above, ch. | of Horace: Vis consilí expers mole ruit sua, etc.). xxxviii. 13 seq. The name Xxxvi. 20. T: Ver. 13. Hide them in the dust altogether; . ., in the dust of the grave (hardly in holes of the earth, or of rocks, as though Isa. ii. 10 were a parallel passage).-Shut up fast (lit., "bind, fetter") their faces in secret, i. e., in the interior of the earth, in the darkness of the realm of the dead; here substantially . Comp. the passage out of the Book of Enoch x. 5, cited by Dillmann: kaì Thν dyv avτοῦ πώμασον, καὶ φῶς μὴ θεωρείτω. which the ancient versions) בְּהֵמוֹת either misinterpreted as a plural [so the LXX.: Ver. 12. Look on all that is proud, and bring it low.-This almost verbal repetition of ver. 11 6 is intended to emphasize the fact that pia], or left untranslated, as a proper name at the moment when God casts His angry glance with the analogy of other plural formations with [Vulg., etc.]), in itself denotes, in accordance upon the wicked, the latter is cast down; comp. an intensive signification: "the great beast, the Ps. xxxiv. 17 [16].--And overturn the wick colossus of cattle, the monster animal." The ed in their place. a. ɛy., "to throw word is, however, a Hebraized form of the down," or perhaps "to tread down" (related to Egyptian p-ehe-mau, "the water-ox" (p=the, 7). In the latter case the passage might be ehe ox, mau or mou-water), and like this compared with Rom. xvi. 20.-On DANA "in Egypt. word (besides which indeed the hierotheir place" ["on the spot"], comp. chap. glyphic apet is more frequently to be met with), and the Ital. bomarino, it signifies the Nile-horse, or hippopotamus. For it is to this animal that the whole description which follows refers, as is most distinctly and unmistakably shown by the association with another monster of the Nile, the crocodile: not to the elephant, of which it is understood by Thom. Aquinas, Oecolampadius, the Zürich Bib., Drusius, Pfeifer, Le Clerc, Cocceius, Schultens, J. D. Michaelis [Scott, Henry. Good refers the description to some extinct pachyderm of the mammoth or mastodon species. Lee, following the LXX., understands it of the cattle, first collectively, and then distributively]. The correct view was taken by Bochart (Hieroz. iii. 705 seq.), and after him has been adopted by the great majority of moderns. With the following vivid description of this animal's way of living and form, beginning with the mention of his "eating grass (supporting himself on tender plants, the reeds of the Nile, roots, etc.), may be compared Herod. ii. 69-71; Pliny viii. 25; Aben Batuta, ed. Defrem iv., p. 426; among the moderns, Rüppell: Reisen in Nubien, 1829, p. 52 seq.; and in particular Sir Sam. Baker in his travels, as in The Nile and its Tributaries, The Albert Nyanza, etc. (See extracts from these works, with striking illustrations of the hippopotamus in the Globus, Vol. XVII., 1870, Nos. 22-24) [Livingstone, Travels and Researches, p. 536]. = Ver. 14. Then will I too praise thee, not only wilt thou praise thyself (comp. ver. 8) That thy right hand brings thee succor; i. e., that thou dost actually possess the power (the "arm," ver. 9) to put thy ideas of justice into execution with vigor; comp. the similar expressions in Ps. xliv. 4 [3]; Is. lix. 18; lxiii. 5. This conclusion of the rebuke which Jehovah administers directly to Job's insolent presumption, as though he only knew what is just, prepares at once the transition to the description which follows of the colossal animals which are introduced as eloquent examples of God's infinite creative power, which for the very reason of its being such is of necessity united to the highest justice. 3. Second Division: The descriptions of animals, given for the purpose of humiliating Job by showing his weakness, and the absolute groundlessness of his presumptuous pride. a. The description of the behemoth: Verses 15-24. Ver. 15. Behold now the behemoth.-Even Dillm., one of the most zealous opponents of the genuineness of the whole section, is obliged to admit that the connection with what precedes by means of is an "easy" one. Moreover it is by no means one that is "purely external," for the behemoth is brought to Job's attention for the very purpose of illustrating the proposition that no creature of God's, however mighty, can succeed against Him, can "with his right hand obtain for himself help against Him" (see ver. 14 6). This is clearly enough indicated by the second member: which I have made with thee; i. e. as well as thee (Dy as though it were comparative, as in ch. ix. 26; comp. ch. xxxvii. 18). Job is bid to contemplate his fellow-creature, the behemoth, far huger and stronger than himself, that he may learn how insignificant and weak are all created beings in contrast with God, and in particular how little presumptuous and proud confidence in external things can avail against Him (comp. the passage Ver. 16. Lo now, his strength is in his loins, etc.- as in ch. xviii. 7, 12. D' in b, a word found only here (derived from the root, "to wind, to twist," which is contained also in 2, "navel," as also in "root"), cannot signify the "bones," of which mention is first made in ver. 18 (against Wetzstein in Delitzsch), but the cords, the sinews and muscles, which in the case of the hippopotamus (not, however, of the elephant) are particularly firm and strong just in the region of the belly. Ver. 17. He bends his tail like a cedar; i. e. like a cedar-bough; the tert. comp. lies in the straightness, firmness and elasticity of the tail of the hippopotamus (which is furthermore short, hairless, very thick at the root, of only a finger's thickness, however, at the end, looking therefore somewhat like the tail of the hog, but not at all like that of the elephant). P, instead of being translated "he bends" (Targ.), may possibly be explained to mean "he stiffens, stretches out (LXX., Vulg., Pesh.). - The sinews of his thighs are firmly knit together; or also "the veins of his legs" (by no means nervi testiculorum ejus, as the Vulg. and Targ. [also E. V.] render it). With a Ver. 18. His bones are pipes of brass.— D'P' here "pipes, tubes, channels," as in ch. xli. 7; comp. 1, ch. xxviii. 4. gang, word peculiar to our book, instead of the form which obtains elsewhere, nn (comp. further ch. xx. 24; xxviii. 2; xli. 19). Concerning green corn-blades. W stands for yn, The tamus as an animal that commonly or frequently clause is not intended to describe the hippopograzes on the mountains (in point of fact it is only in exceptional instances that he ascends the mountains or high grounds, when the riverbanks and the grounds immediately around them have been eaten up). It only intends to where large herds of other animals abide, must say that entire mountains, vast upland tracts, provide for him his food (see b). pp, "staff, pole, bar," probably the Semitic Ver. 20 gives a reason for ver. 19 b: For etymological basis of μéraλhov, comp. Delitzsch the mountains bring him forth food.— on the passage. In respect to the similes in, produce, fruit, vegetation. both members of the verse, comp. Cant. v. 15 a. Ver. 19. He is a firstling of God's ways; i. e. a master-piece of His creative power (comp. Gen. xlix. 3). can all the more easily dispense with the article here, seeing that it denotes only priority of rank (as in Amos vi. 1,6; comp. also in ch. xviii. 13, and often), not of time (as e. g. in Prov. viii. 22; Num. xxiv. 20). In respect to "God's ways" in the sense of the displays of His creative activity in creating and governing the universe, comp. ch. xxvi. the habit of staying: He lies down under the Ver. 21 states where the hippopotamus is in 14. The whole clause refers to the immense size and strength of the hippopotamus, which, lotus-trees, in the covert of reeds and at least in length and thickness, if not in height, fens (comp. ch. viii. 11).—, plur. of xy, surpasses even the elephant, and overturns with ease the ships of the Nile, vessel, crew and or of NY (a word which occurs also in the cargo. In reality therefore there is no exagge- Arabic), are not the lotus-flowers, i. e., the waration in the statement; and only an exegetical ter-lilies (Nymphæa Lotus) [so Conant], but the misapprehension of it, and an idle attempt at lotus-bushes, or trees (Lotus silvestris s. Cyreallegorizing it (stimulated in the present instance naica), a vegetable growth frequently found in by the resemblance to Prov. viii. 22) could have the hot and moist lowlands of Egypt, Cyrenaica, influenced the Jewish Commentators, and those and Syria, with thorny branches, and a fruit of the ancient Church, to find in this designation like the plum. On b comp. the description of of the behemoth as a "firstling of God's ways' the hippopotamus given by Ammianus Marcellia symbolic representation of Satan (comp. Book nus (XXII. 15): Inter arundines celsas et squalenof Enoch, 60, 6 seq.; many Rabbis of the Middle tes nimia densitate hæc bellua cubilia ponit. Ages; the Pseudo-Melitonian Clavis Scripturæ Ver. 22. Lotus-trees cover him as a shade. Sacræ [in Pitra, Spicileg. Salesm. Vol. II.], Eu-i (resolved from by, like 1, ch. xx. 7, cherius of Lyons in his Formulæ maj. et minores [Idem, Vol. III., p. 400 seq.], Gregory the Great, from 11) is in apposition to the subject, with and most of the Church Fathers on the passage; which it forms at the same time a paronomasia. Luther also in his marginal gloss on the passage, Another paronomasia occurs between 2 and Brentius [see below, Doctrinal and Ethical Remarks. The same view is taken moreover by Wordsworth, who explains: "It seems probable Ver. 23. Behold, the river shows viothat Behemoth represents the Evil One acting in lence; he trembles not; lit., "he does not the animal and carnal elements of man's own spring up, is not startled. at the beginning constitution, and that Leviathan symbolizes the of this clause has, as in ch. xii. 14; xxiii. 8, Evil One energizing as his external enemy. Be- substantially the force of a conditional particle. hemoth is the enemy within us; Leviathan is puy here without an object: "to exercise viothe enemy without us"].-It only remains to say, that there is nothing surprising in the fact lence, to act violently," (differing from ch. x. 3) that here, in a discourse by God, He should a word which strikingly describes a river wildly speak of Himself in the third person; comp. swelling and raging [sweeping its borders with above ch. xxxix. 17; xxxviii. 41.-He who tyrannous devastation. E. V., following the Vulg. made him furnished to him his sword, river") gives to pay a meaning not warranted]. absorbebit fluvium (Targ. "he doth violence to the viz. his teeth, his two immense incisors (which according to Rüppell in l. c. grow to be twentyHe remains unconcerned (lit. "he is consix French inches long), with which as with a fident") when a Jordan rushes (lit. "bursts sickle (a apan, Nicander, Theriac. 566; Nonnus, through, pours itself forth," as in chap. Dionysiac. 26) he mows down the grass and xxxviii. 8) into his mouth. The Jordan, denotes here neither the mythical dragon of heaven, as in ch. iii. 8 (see on the passage), nor the whale, as in Ps. civ. 26, but the crocodile, whose structure and mode of life are in the following description depicted with fidelity to the minutest particular (comp. the evidence in detail in Bochart, Hieroz. III., 737 seq.). In and of itself is the generic name of any monster capable of wreathing itself in folds, in like manner as (without the Art.) is used here in an appellative sense of a river remarkable for its swiftly rushing course, not as a proper name, for hippopotami scarcely lived in the Jordan. There is nothing strange in this mention of the Jordan in order vividly to illustrate the description, the same being a river well known to Job, and also to his friends. It certainly cannot be urged as an argument for the hypothesis that the author of this section is not the same with the author of the remainder of the book (against Ewald and Dillmann). ["The reason why the Jordan is the river particularly here used as an illustration is, I suppose, because not unlikely, rising as it does at the foot of the snow-clad Le-to have attached itself from an early period to banon, it was liable to more sudden and violent swellings than either the Euphrates or the Nile. It is, in fact, more of a mountain torrent than either, and probably in its irruptions it drove away in consternation the lions and other wild beasts, located in the thickets on its banks." Carey. Comp. Jer. xii. 5 and xli. 19]. (comp. Teivw) may denote any monster that is long stretched out. But as the latter name is become the prevalent designation of the whale, (see on ch. vii. 12), so the name leviathan seems the crocodile, that particularly huge and terrible amphibious monster of Bible lands, for which animal there was no special name appropriated in the primitive Hebrew, as it was not indigenous to Palestine, or at all events was but rarely found in its waters (traces indeed are not absolutely wanting of its having existed in them at Ver. 24. Before his eyes do they take one time: see the remarks of Robinson in rehim, pierce through his nose with snares. spect to the coast-river Nahr ez Zerka, or Maat-The position and tone of the words forbid one Temsâh ["crocodile-waters"], and also in retaking this verse as an ironical challenge: "Let one spect to the city Crocodilon, not far from Cesajust take him!" or as a question: "Shall, or does rea, in his "Physical Geography," etc., p. 191). any one take him," etc.? Instead of ' (i. e., The name leviathan does not involve the He"while he himself is looking on, under his very braizing of an Egyptian name of the crocodile, eyes" comp. Prov. i. 17), we must at least have (analogous to that of pe-che-mou in behemoth). read 1. Moreover instead of the 3d Pers. By so much the more probable is it that in the we should rather have looked for the 2d, if either interrogative "drawest thou (without of the above constructions had been the true one, see Ew., 324, a), the poet intends an allu(comp. the questions in ver. 25 seq.) [Ch. xli. 1sion to the well-known Egyptian name of the seq.] The clause accordingly is to be taken, animal, which in Copt. is temsah, in modern with the ancient versions, and with Stickel, Um- Arab. timsah (Ew., Del., Dillm., etc.).-Dost breit, Ewald, Dillmann [Conant] as descriptive thou with a cord press down his tongue? of something which actually takes place, and i. e., when, liks a fish, he has bitten the fishinghence as referring to the capture of the river- hook, dost thou, in pulling the line, cause it to horse. By the ancients in like manner as by press down the tongue? The question is not the Nubians of to-day this was accomplished by (with Schult., Hirzel, Delitzsch, etc.) to be renmeans of harpoons fastened to a long rope. It is dered: "Canst thou sink a line into his tongue either to this harpoon-rope, or to a switch drawn [or "his tongue into a line"]? a rendering through the nose after the capture has been ef- which is indeed verbally admissible, but which fected that the word in b refers. It can yields an idea that is not very intelligible. This hardly mean a common trap (Delitzsch ["let member expresses, only with a little more art, one lay a snare which, when it goes into it, shall the same thought as the first. spring together and pierce it in the nose"]).- necessary to assume (with Ewald, Dillmann and Why does God close the description of the hip- other opponents of the genuineness of the prepopotamus with a reference to its capture? Evi-sent section), that the poet represents the capdently because He wishes thereby to emphasize the thought that this animal is wholly and completely in His power, that all its size and strength are of no avail to it, and that when God determines to deliver it into the hands of men, its pride is humbled without fail. Whereas on the other hand the description of the leviathan which follows contains no such reference to its capture, but sets forth throughout only the difficulty, or indeed the impossibility of becoming its master by the use of ordinary strength and cunning; this indicates an advance over what goes before. 4. Continuation. b. First part of the description of the leviathan: ch. xli. 1-11 [Heb. ch. xl. 25-xli. 3]: the untamableness and invincibility of the leviathan.-Dost thou draw out the leviathan with a net? [or as E. V., Gesen., Fürst, etc., “with a hook"]. The name ITT: It is not at all ture of the crocodile as absolutely impossible, thus contradicting the fact attested by Herodotus, II., 7, that the ancient Egyptians caught this animal with fishing-hooks. That which the ironical question of God denies is simply the possibility of overcoming this animal, like a harmless fish, with ordinary craft or artifice, not the possibility of ever capturing it.There is nothing 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, (comp. Delitzsch II, p. 366, n. 2). It is, generally speaking, a very precarious position to question the accuracy of our poet's statements even in a single point: compare e. g., the per fectly correct mention in this passage of the tongue of the crocodile, with the ridiculous assertion of Herodot. (II. 68), Aristotle, and other ancients, that the crocodile has no tongue. Ver. 2 [XL. 26]. Canst thou put a rush ring into his nose, and bore through his jaw (or, "his cheek") with a hook ?-i. e.. canst thou deal with him as fishermen deal with the fish captured by them, piercing their mouths with iron hooks in order afterwards to thrust through them rush-cords (oxoivovs), or iron rings (the fishermen of the Nile use the latter to this day, see Bruce, Travels, etc.), and to lay the fish thus tied together in the water? Ver. 3 [XL. 27.] Will he make many supplications to thee, etc., i. e., will he speak thee fair, in order to retain his freedom? The question which follows in ver. 28 enlarges upon this thought, with a somewhat different application. For a servant for ever" is here equivalent to "for a tamed domestic animal" (comp. ch. xxxix. 9). 66 Ver. 5 [XL. 29]. Wilt thou play with him as with a bird?-3 pny differently from Ps. civ. 26, where it signifies to play in something. By the "bird" here spoken of is meant neither the "golden beetle" (which in the language of the Talmud is called "bird of the vineyard"), nor the grasshopper (comp. Lewysohn, Zool. des Talmud. 364). We are rather to compare with it the sparrow of Catullus: Passer, delicia mexe puellæ, and, as in that poem, we are to understand by the "female slaves;" scarcely the "little daughters" of the one who is addressed (as Dillmann thinks, who takes pains to exhibit here a new reason for suspecting the genuineness of this section). thou presume to fight with him (5, not Infinit. dependent on pin, but Imperat. consecut., comp. Ew., 347, b), thou wilt not repeat the experiment (i pausal form for 1, see Ew., ? 224, b). Needless violence is done to this verse also, if (as by Dillmann) the attempt be made to deduce from it the idea of the absolute impossibility of capturing and conquering the crocodile. Let it be borne in mind that the words are addressed to a single individual. Ver. 9 [XLI. 1]. Behold, every hope is disappointed; lit. "behold, his hope is disappointed," that viz. of the man who should enter into a contest with the monster (the use of the suffix accordingly being similar to that of chap. Xxxvii. 12). Even at the sight of him one is cast down; lit. as a question: "is one cast down?" etc.; i. e., is it not the fact that the mere sight of him is enough to cast one down with terror? On 12, which is not plur. but sing. comp. Gesenius, & 93 [291], 9, Rem. Ver. 10 [XL. 2]. None so fool-hardy that he would stir him up.-7 is not, without further qualification,= (Hirz.), but the lacking subj. is to be supplied out of the next member, and the whole clause is exclamatory: "not fierce (fool-hardy, rash) enough, that he should rouse him up!" Respecting, (comp. chap. xxx. 21. And who will take his stand before Me ?-i. e., appear against Me as Mine adversary; ' here in another sense than in chap. i. 6; ii. 1. According to some MSS. and the Targ. the text should be 1, referring to the crocodile: and who will stand before him ?” But this would destroy the characteristic fundamental thought of the verse, which consists in a conclusio a min. ad majus: "If no one ventures to stir up that creature which I have made, how much less will any one dare to contend with Me, the Almighty Creator?" Ver. 6 [XL. 30]. Do fishermen-partners trade in him? [do they divide him among the Canaanites?] D'an (different from On Is. xliv. 11) are fishermen as members of a guild, or as partners in a company associated Ver. 11 [3]. Who gave to me first of all together for the capture of fish; comp. Luke v. that I must requite it?-i. e., who would 7, 10, 7 with y as in chap. vi. 27, "to dare to appear against me as my accuser or my make bargains for anything, to traffic with it;" enemy, on the ground that he has perchance not "to feast upon anything, to make a banquet," given me something, and is thus become my creas the phrase is rendered by the LXX. (Evorovv-ditor? (Rom. xi. 35). As to the second half of Ta), Targum [E. V.], Schult., Rosenmüller, etc.; the verse which gives the reason for the quesfor "to banquet" (2 Kings vi. 23) agrees tion, in which God claims all created beings as His property, comp. Psalm 1. 10 seq.; on A neither with the construction with y, nor the mention of the "Canaanites," i. e., the Pheni- see ch. xxviii. 24; on the neuter 77 cian merchants (Is. xxiii. 8; Zech. xiv. 21; see ch. xiii. 16; xv. 9.—The general thoughts Prov. xxxi. 24) in the second member. [Gesen- advanced in ver. 2 b, and ver. 3 are a suitable ius, Conant, etc., less simply take in its close to what is said of the invincibility of the more usual sense, "to dig," i. e., dig pits, lay creative power, so that we are required neither crocodile, as a mighty illustration of God's snares for. Merx. reads from 175, and to transpose the passage (as e. g., by placing it translates: The animal, against which hunters after ch. xl. 14), nor to deem it out of place here, go in troops]. between the description of the leviathan's untamableness, and that of his bodily structure (against Dillmann). Ver. 7 [XL. 31]. Not only is the crocodile unsuited to be an article of commerce, but coated as he is with scales, he is equally unsuited to be the object of an exciting harpoon-hunt. With , "pointed darts," comp. the Arab. sauke, which signifies both "thorn" and "spear." Ver. 8 [XL. 32]. Remember the battle, thou wilt not do it again-i. e., shouldst 5. Conclusion: c. Second part of the description of the leviathan: The bodily structure and mode of life characteristic of the leviathan, the king of all proud beasts: ch. xl. 12-34 [4-26]. Ver. 12 [4]. I will not keep silent as to his members (D`72, see ch. xviii. 13). So ac |