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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Вторая речь Господа. 1-9. Бог правосуден. 10-27. Описание бегемота (10-19) и крокодила (20-27).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Many humbling confounding questions God had put to Job, in the foregoing chapter; now, in this chapter, I. He demands an answer to them, ver. 1, 2. II. Job submits in a humble silence, ver. 3-5. III. God proceeds to reason with him, for his conviction, concerning the infinite distance and disproportion between him and God, showing that he was by no means an equal match for God. He challenges him (ver. 6, 7) to vie with him, if he durst, for justice (ver. 8), power (ver. 9), majesty (ver. 10), and dominion over the proud (ver. 11-14), and he gives an instance of his power in one particular animal, here called "Behemoth," ver. 15-24.
40:140:1: Դարձեալ կրկնեա՛լ Տեառն յամպոյն՝ ասէ ցՅոբ.
1 Տէրը ամպերի միջից նորից խօսեց ու ասաց Յոբին.
6 Այն ժամանակ Տէրը մրրիկէն Յոբին պատասխանեց.
Դարձեալ կրկնեալ Տեառն յամպոյն` ասէ ցՅոբ:

40:1: Դարձեալ կրկնեա՛լ Տեառն յամպոյն՝ ասէ ցՅոբ.
1 Տէրը ամպերի միջից նորից խօսեց ու ասաց Յոբին.
6 Այն ժամանակ Տէրը մրրիկէն Յոբին պատասխանեց.
zohrab-1805▾ eastern-1994▾ western am▾
40:140:1 И отвечал Господь Иову из бури и сказал:
40:6 ἔτι ετι yet; still δὲ δε though; while ὑπολαβὼν υπολαμβανω take up; suppose ὁ ο the κύριος κυριος lord; master εἶπεν επω say; speak τῷ ο the Ιωβ ιωβ Iōb; Iov ἐκ εκ from; out of τοῦ ο the νέφους νεφος cloud mass
40:6 וַ wa וְ and יַּֽעַן־ yyˈaʕan- ענה answer יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] אִ֭יֹּוב ˈʔiyyôv אִיֹּוב Job מִ֥ןמן *mˌin מִן from סְעָרָ֗הסערה *sᵊʕārˈā סְעָרָה storm וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
40:1. respondens autem Dominus Iob de turbine aitAnd the Lord answering Job out of the whirlwind, said:
6. Then the LORD answered Job out of the whirlwind, and said,
40:1. And the Lord continued, and he said to Job:
40:1. Moreover the LORD answered Job, and said,
[411] KJV [6] Then answered the LORD unto Job out of the whirlwind, and said:

40:1 И отвечал Господь Иову из бури и сказал:
40:6
ἔτι ετι yet; still
δὲ δε though; while
ὑπολαβὼν υπολαμβανω take up; suppose
ο the
κύριος κυριος lord; master
εἶπεν επω say; speak
τῷ ο the
Ιωβ ιωβ Iōb; Iov
ἐκ εκ from; out of
τοῦ ο the
νέφους νεφος cloud mass
40:6
וַ wa וְ and
יַּֽעַן־ yyˈaʕan- ענה answer
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
אִ֭יֹּוב ˈʔiyyôv אִיֹּוב Job
מִ֥ןמן
*mˌin מִן from
סְעָרָ֗הסערה
*sᵊʕārˈā סְעָרָה storm
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
40:1. respondens autem Dominus Iob de turbine ait
And the Lord answering Job out of the whirlwind, said:
40:1. And the Lord continued, and he said to Job:
40:1. Moreover the LORD answered Job, and said,
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Albert Barnes: Notes on the Bible - 1834
40:6: Then answered the Lord unto Job out of the whirlwind - See the notes at . God here resumes the argument which had been interrupted in order to give Job an opportunity to speak and to carry his cause before the Almighty, as he had desired, see . Since Job had nothing to say, the argument, which had been suspended, is resumed and completed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:6: out: Job 38:1; Psa 50:3, Psa 50:4; Heb 12:18-20; Pe2 3:10-12
Job 40:7
Carl Friedrich Keil and Franz Delitzsch
40:1
1 Then Jehovah answered Job, and said:
2 Will now the censurer contend with the Almighty?
Let the instructor of Eloah answer it!
3 Then Job answered Jehovah, and said:
With Job 40:1; Job 38:1 is again taken up, because the speech of Jehovah has now in some measure attained the end which was assigned to it as an answer to Job's outburst of censure. רב is inf. abs., as Judg 11:25; it is left to the hearer to give to the simple verbal notion its syntactic relation in accordance with the connection; here it stands in the sense of the fut. (comp. 4Kings 4:43): num litigabit, Ges. 131, 4, b. The inf. abs. is followed by יסּור as subj., which (after the form שׁכּור) signifies a censurer and fault-finder, moomeetee's. The question means, will Job persist in this contending with God? He who sets God right, as though he knew everything better than He, shall answer the questions put before him.
John Gill
40:6 Then answered the Lord unto Job out of the whirlwind,.... Some think that the whirlwind ceased while the Lord spake the words in Job 40:2; which encouraged Job to make the answer he did; but others are of opinion that it continued, and now increased, and was more boisterous than before. The Targum calls it the whirlwind of tribulation: comfort does not always follow immediately on first convictions; Job, though humbled, was not yet humbled enough: God will have a fuller confession of sin from him: it was not sufficient to say he was vile, he must declare his sorrow for his sin, his abhorrence of it, and of himself for it, and his repentance of it; and that he had said things of God he ought not to have said, and which he understood not; and though he had said he would answer no more, God will make him say more, and therefore continued the whirlwind, and to speak out of it; for he had more to say to him, and give him further proof of his power to his full conviction;
and said; as follows.
John Wesley
40:6 Whirlwind - Which was renewed when God renewed his charge upon Job, whom he intended to humble more throughly.
Robert Jamieson, A. R. Fausset and David Brown
40:6 the Lord--JEHOVAH.
40:240:2: Ո՛չ այդպէս՝ այլ պնդեա՛ իբրեւ այր զմէջ քո. ես հարցից՝ եւ դու տո՛ւր ինձ պատասխանի[9545]։ [9545] Ոմանք. Իբրեւ զայր զմէջ։
2 «Այդպէս չէ. տղամարդու պէս պնդացրո՛ւ մէջքդ. հարցեր եմ տալու քեզ, ու պատասխա՛ն տուր ինձ:
7 «Հիմա կտրիճի պէս մէջքդ պնդէ՛,Քեզի հարցնեմ ու դուն քու գիտցածդ ինծի իմացո՛ւր։
[399]Ոչ այդպէս, այլ պնդեա`` իբրեւ այր զմէջ քո. ես հարցից, եւ դու տուր ինձ պատասխանի:

40:2: Ո՛չ այդպէս՝ այլ պնդեա՛ իբրեւ այր զմէջ քո. ես հարցից՝ եւ դու տո՛ւր ինձ պատասխանի[9545]։
[9545] Ոմանք. Իբրեւ զայր զմէջ։
2 «Այդպէս չէ. տղամարդու պէս պնդացրո՛ւ մէջքդ. հարցեր եմ տալու քեզ, ու պատասխա՛ն տուր ինձ:
7 «Հիմա կտրիճի պէս մէջքդ պնդէ՛,Քեզի հարցնեմ ու դուն քու գիտցածդ ինծի իմացո՛ւր։
zohrab-1805▾ eastern-1994▾ western am▾
40:240:2 препояшь, как муж, чресла твои: Я буду спрашивать тебя, а ты объясняй Мне.
40:7 μή μη not ἀλλὰ αλλα but ζῶσαι ζωννυμι gird ὥσπερ ωσπερ just as ἀνὴρ ανηρ man; husband τὴν ο the ὀσφύν οσφυς loins; waist σου σου of you; your ἐρωτήσω ερωταω question; request δέ δε though; while σε σε.1 you σὺ συ you δέ δε though; while μοι μοι me ἀποκρίθητι αποκρινομαι respond
40:7 אֱזָר־ ʔᵉzor- אזר put on נָ֣א nˈā נָא yeah כְ ḵᵊ כְּ as גֶ֣בֶר ḡˈever גֶּבֶר vigorous man חֲלָצֶ֑יךָ ḥᵃlāṣˈeʸḵā חֶלֶץ loins אֶ֝שְׁאָלְךָ֗ ˈʔešʔālᵊḵˈā שׁאל ask וְ wᵊ וְ and הֹודִיעֵֽנִי׃ hôḏîʕˈēnî ידע know
40:2. accinge sicut vir lumbos tuos interrogabo te et indica mihiGird up thy loins like a man: I will ask thee, and do thou tell me.
7. Gird up thy loins now like a man: I will demand of thee, and declare thou unto me.
40:2. Will he who contends with God be so easily silenced? Certainly, he who argues with God must also respond to him.
40:2. Shall he that contendeth with the Almighty instruct [him]? he that reproveth God, let him answer it.
KJV [7] Gird up thy loins now like a man: I will demand of thee, and declare thou unto me:

40:2 препояшь, как муж, чресла твои: Я буду спрашивать тебя, а ты объясняй Мне.
40:7
μή μη not
ἀλλὰ αλλα but
ζῶσαι ζωννυμι gird
ὥσπερ ωσπερ just as
ἀνὴρ ανηρ man; husband
τὴν ο the
ὀσφύν οσφυς loins; waist
σου σου of you; your
ἐρωτήσω ερωταω question; request
δέ δε though; while
σε σε.1 you
σὺ συ you
δέ δε though; while
μοι μοι me
ἀποκρίθητι αποκρινομαι respond
40:7
אֱזָר־ ʔᵉzor- אזר put on
נָ֣א nˈā נָא yeah
כְ ḵᵊ כְּ as
גֶ֣בֶר ḡˈever גֶּבֶר vigorous man
חֲלָצֶ֑יךָ ḥᵃlāṣˈeʸḵā חֶלֶץ loins
אֶ֝שְׁאָלְךָ֗ ˈʔešʔālᵊḵˈā שׁאל ask
וְ wᵊ וְ and
הֹודִיעֵֽנִי׃ hôḏîʕˈēnî ידע know
40:2. accinge sicut vir lumbos tuos interrogabo te et indica mihi
Gird up thy loins like a man: I will ask thee, and do thou tell me.
40:2. Will he who contends with God be so easily silenced? Certainly, he who argues with God must also respond to him.
40:2. Shall he that contendeth with the Almighty instruct [him]? he that reproveth God, let him answer it.
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Adam Clarke: Commentary on the Bible - 1831
40:7: Gird up thy loins - See3. Some think that this and the preceding verse have been repeated here from3, and that several of the words there, here, and have been repeated, in after times, to connect some false gatherings of the sheets of parchment, on which the end of this poem was originally written. See on(note), and at the end of the chapter.
Albert Barnes: Notes on the Bible - 1834
40:7: Gird up thy loins now like a man - An expression taken from the ancient mode of dress. That was a loose, flowing robe, which was secured by a girdle when traveling, or when one entered upon anything requiring energy; see the notes at Mat 5:38-41. The meaning here is, "Prepare thyself for the highest effort that can be made. Put forth all your strength, and explain to me what will now be said;" compare the notes at Isa 41:21.
I will demand of thee - Hebrew "I will ask of thee." That is, I will submit some questions to you to be answered.
And declare thou unto me - Hebrew "Cause me to know." That is, furnish a satisfactory answer to these inquiries, so as to show that you understand the subject. The object is to appeal to the proofs of divine wisdom, and to show that the whole subject was far above human comprehension.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:7: Gird: Job 13:22, Job 23:3, Job 23:4, Job 38:3
I: Job 42:4
Job 40:8
John Gill
40:7 Gird up thy loins now like a man: I will demand of thee, and,
declare thou unto me,.... And prepare to give an answer to what should be demanded of him. The same way of speaking is used in Job 38:3; See Gill on Job 38:3.
Robert Jamieson, A. R. Fausset and David Brown
40:7 (See on Job 38:3). Since Job has not only spoken against God, but accused Him of injustice, God challenges him to try, could he govern the world, as God by His power doth, and punish the proud and wicked (Job 40:7-14).
40:340:3: Մի՛ զընկենուր զդատաստան իմ, եւ մի՛ համարիր ա՛յլ ինչ ա՛զդ արարեալ առ քեզ յայտնութիւն. բայց եթէ զի երեւեսցի՛ս արդար[9546]։ [9546] Ոմանք. Զդատաստանս իմ... այլ ազդ արարեալ։
3 Մի կողմ մի՛ նետիր իմ դատաստանը ու մի՛ մտածիր, թէ ես քեզ այլ ազդարարութեամբ չեմ յայտնուել, քան այնպէս, որ դու արդար երեւաս:
8 Իմ դատաստանս պիտի խափանե՞ս, Քեզ արդարացնելու համար զիս յանցաւո՞ր պիտի հանես։
[400]Մի՛ զընկենուր զդատաստան իմ, եւ մի՛ համարիր այլ ինչ ազդարարեալ առ քեզ յայտնութիւն, բայց եթէ`` զի երեւեսցիս արդար:

40:3: Մի՛ զընկենուր զդատաստան իմ, եւ մի՛ համարիր ա՛յլ ինչ ա՛զդ արարեալ առ քեզ յայտնութիւն. բայց եթէ զի երեւեսցի՛ս արդար[9546]։
[9546] Ոմանք. Զդատաստանս իմ... այլ ազդ արարեալ։
3 Մի կողմ մի՛ նետիր իմ դատաստանը ու մի՛ մտածիր, թէ ես քեզ այլ ազդարարութեամբ չեմ յայտնուել, քան այնպէս, որ դու արդար երեւաս:
8 Իմ դատաստանս պիտի խափանե՞ս, Քեզ արդարացնելու համար զիս յանցաւո՞ր պիտի հանես։
zohrab-1805▾ eastern-1994▾ western am▾
40:340:3 Ты хочешь ниспровергнуть суд Мой, обвинить Меня, чтобы оправдать себя?
40:8 μὴ μη not ἀποποιοῦ αποποιεω of me; mine τὸ ο the κρίμα κριμα judgment οἴει οιομαι suppose δέ δε though; while με με me ἄλλως αλλως otherwise σοι σοι you κεχρηματικέναι χρηματιζω deal with; called ἢ η or; than ἵνα ινα so; that ἀναφανῇς αναφαινω shine up; sight δίκαιος δικαιος right; just
40:8 הַ֭ ˈha הֲ [interrogative] אַף ʔˌaf אַף even תָּפֵ֣ר tāfˈēr פרר break מִשְׁפָּטִ֑י mišpāṭˈî מִשְׁפָּט justice תַּ֝רְשִׁיעֵ֗נִי ˈtaršîʕˈēnî רשׁע be guilty לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of תִּצְדָּֽק׃ tiṣdˈāq צדק be just
40:3. numquid irritum facies iudicium meum et condemnabis me ut tu iustificerisWilt thou make void my judgment: and condemn me, that thou mayst be justified?
8. Wilt thou even disannul my judgment? wilt thou condemn me, that thou mayest be justified?
40:3. Then Job answered the Lord, saying:
40:3. Then Job answered the LORD, and said,
KJV [8] Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous:

40:3 Ты хочешь ниспровергнуть суд Мой, обвинить Меня, чтобы оправдать себя?
40:8
μὴ μη not
ἀποποιοῦ αποποιεω of me; mine
τὸ ο the
κρίμα κριμα judgment
οἴει οιομαι suppose
δέ δε though; while
με με me
ἄλλως αλλως otherwise
σοι σοι you
κεχρηματικέναι χρηματιζω deal with; called
η or; than
ἵνα ινα so; that
ἀναφανῇς αναφαινω shine up; sight
δίκαιος δικαιος right; just
40:8
הַ֭ ˈha הֲ [interrogative]
אַף ʔˌaf אַף even
תָּפֵ֣ר tāfˈēr פרר break
מִשְׁפָּטִ֑י mišpāṭˈî מִשְׁפָּט justice
תַּ֝רְשִׁיעֵ֗נִי ˈtaršîʕˈēnî רשׁע be guilty
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
תִּצְדָּֽק׃ tiṣdˈāq צדק be just
40:3. numquid irritum facies iudicium meum et condemnabis me ut tu iustificeris
Wilt thou make void my judgment: and condemn me, that thou mayst be justified?
8. Wilt thou even disannul my judgment? wilt thou condemn me, that thou mayest be justified?
40:3. Then Job answered the Lord, saying:
40:3. Then Job answered the LORD, and said,
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Adam Clarke: Commentary on the Bible - 1831
40:8: Wilt thou condemn me - Rather than submit to be thought in the wrong, wilt thou condemn My conduct, in order to justify thyself? Some men will never acknowledge themselves in the wrong. "God may err, but we cannot," seems to be their impious maxim. Unwillingness to acknowledge a fault frequently leads men, directly or indirectly, to this sort of blasphemy. There are three words most difficult to be pronounced in all languages, - I Am Wrong.
Albert Barnes: Notes on the Bible - 1834
40:8: Wilt thou disannul my judgment? - Wilt thou "Rev_erse" the judgment which I have formed, and show that it should have been different from what it is? This was implied in what Job had undertaken. He had complained of the dealings of God, and this was the same as saying that he could show that those dealings should have been different from what they were. When a man complains against God, it is always implied that he supposes he could show why his dealings should be different from what they are, and that they should be Rev_ersed.
Wilt thou condemn me, that thou mayest be righteous? - Or, rather, probably, "Wilt thou show that I am wrong because thou art superior in justice?" Job had allowed himself to use language which strongly implied that God was improperly severe. He had regarded himself as punished far beyond what he deserved, and as suffering in a manner which justice did not demand. All this implied that "he" was more righteous in the case than God, for when a man allows himself to vent such complaints, it indicates that he esteems himself to be more just than his Maker. God now calls upon Job to maintain this proposition, since he had advanced it, and to urge the arguments which would prove that "he" was more righteous in the case than God. It was proper to demand this. It was a charge of such a nature that it could not be passed over in silence, and God asks, therefore, with emphasis, whether Job now supposed that he could institute such an argument as to show that he was right and his Maker wrong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:8: Wilt: Psa 51:4; Rom 3:4
disannul: Isa 14:27, Isa 28:18; Gal 3:15, Gal 3:17; Heb 7:18
wilt thou condemn: Job 10:3, Job 27:2-6, Job 32:2, Job 34:5, Job 34:6, Job 35:2, Job 35:3
Job 40:9
Geneva 1599
40:8 Wilt thou also disannul (a) my judgment? wilt thou condemn me, that thou mayest be righteous?
(a) Signifying that they who justify themselves condemn God as unjust.
John Gill
40:8 Wilt thou also disannul my judgment?.... The decrees and purposes of God concerning his dealings with men, particularly the afflictions of them, which are framed with the highest wisdom and reason, and according to the strictest justice, and can never be frustrated or made void; or the sentence of God concerning them, that is gone out of his mouth and cannot be altered; or the execution of it, which cannot be hindered: it respects the wisdom of God in the government of the world, as Aben Ezra observes, and the particular dealings of his providence with men, which ought to be submitted to; to do otherwise is for a man to set up his own judgment against the Lord's, which is as much as in him lies to disannul it; whereas God is a God of judgment, and his judgment is according to truth, and in righteousness, and will take place, let men do or say what they please;
wilt thou condemn me, that thou mayest be righteous? Is there no other way of vindicating thine own innocence and integrity, without charging me with unrighteousness; at least saying such things as are judged by others to be an arraignment of my justice, wisdom, and goodness, in the government of the world? Now though Job did not expressly and directly condemn the Lord, and arraign his justice, yet when he talked of his own righteousness and integrity, he was not upon his guard as he should have been with respect to the justice of God in his afflictions; for though a man may justify his own character when abused, he should take care to speak well of God; and be it as it will between man and man, God is not to be brought into the question; and though some of his providences are not so easily reconciled to his promises, yet let God be true and every man a liar.
John Wesley
40:8 Wilt thou - Every word is emphatical, wilt (art thou resolved upon it) thou (thou Job, whom I took to be one of a better mind) also (not only vindicate thyself, but also accuse me) disannul (not only question, but even repeal and make void, as if it were unjust) my judgment? My sentence against thee, and my government and administration of human affairs? Wilt thou make me unrighteous that thou mayst seem to be righteous?
Robert Jamieson, A. R. Fausset and David Brown
40:8 Wilt thou not only contend with, but set aside My judgment or justice in the government of the world?
condemn--declare Me unrighteous, in order that thou mayest be accounted righteous (innocent; undeservingly afflicted).
40:440:4: Եթէ բազո՛ւկ առ բազուկ իցէ քո Տեառն. եթէ բարբա՞ռ հանգոյն նմա որոտայցես։
4 Թէ՞ կարծում ես, որ Տիրոջ հետ նոյն բազուկն ունես կամ նրա հետ նոյն ձայնով ես որոտում:
9 Աստուծոյ պէս բազուկ ունի՞սԵւ քու ձայնովդ կրնա՞ս անոր պէս որոտալ։
Եթէ բազուկ [401]առ բազուկ իցէ՞ քո Տեառն``, եթէ բարբա՞ռ հանգոյն նմա որոտայցես:

40:4: Եթէ բազո՛ւկ առ բազուկ իցէ քո Տեառն. եթէ բարբա՞ռ հանգոյն նմա որոտայցես։
4 Թէ՞ կարծում ես, որ Տիրոջ հետ նոյն բազուկն ունես կամ նրա հետ նոյն ձայնով ես որոտում:
9 Աստուծոյ պէս բազուկ ունի՞սԵւ քու ձայնովդ կրնա՞ս անոր պէս որոտալ։
zohrab-1805▾ eastern-1994▾ western am▾
40:440:4 Такая ли у тебя мышца, как у Бога? И можешь ли возгреметь голосом, как Он?
40:9 ἦ η.1 surely βραχίων βραχιων arm σοί σοι you ἐστιν ειμι be κατὰ κατα down; by τοῦ ο the κυρίου κυριος lord; master ἢ η or; than φωνῇ φωνη voice; sound κατ᾿ κατα down; by αὐτὸν αυτος he; him βροντᾷς βρονταω thunder
40:9 וְ wᵊ וְ and אִם־ ʔim- אִם if זְרֹ֖ועַ zᵊrˌôₐʕ זְרֹועַ arm כָּ kā כְּ as † הַ the אֵ֥ל׀ ʔˌēl אֵל god לָ֑ךְ lˈāḵ לְ to וּ֝ ˈû וְ and בְ vᵊ בְּ in קֹ֗ול qˈôl קֹול sound כָּמֹ֥הוּ kāmˌōhû כְּמֹו like תַרְעֵֽם׃ ṯarʕˈēm רעם thunder
40:4. et si habes brachium sicut Deus et si voce simili tonasAnd hast thou an arm like God, and canst thou thunder with a voice like him?
9. Or hast thou an arm like God? and canst thou thunder with a voice like him?
40:4. What could I possibly answer, since I have been speaking thoughtlessly? I will place my hand over my mouth.
40:4. Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth.
KJV [9] Hast thou an arm like God? or canst thou thunder with a voice like him:

40:4 Такая ли у тебя мышца, как у Бога? И можешь ли возгреметь голосом, как Он?
40:9
η.1 surely
βραχίων βραχιων arm
σοί σοι you
ἐστιν ειμι be
κατὰ κατα down; by
τοῦ ο the
κυρίου κυριος lord; master
η or; than
φωνῇ φωνη voice; sound
κατ᾿ κατα down; by
αὐτὸν αυτος he; him
βροντᾷς βρονταω thunder
40:9
וְ wᵊ וְ and
אִם־ ʔim- אִם if
זְרֹ֖ועַ zᵊrˌôₐʕ זְרֹועַ arm
כָּ כְּ as
הַ the
אֵ֥ל׀ ʔˌēl אֵל god
לָ֑ךְ lˈāḵ לְ to
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
קֹ֗ול qˈôl קֹול sound
כָּמֹ֥הוּ kāmˌōhû כְּמֹו like
תַרְעֵֽם׃ ṯarʕˈēm רעם thunder
40:4. et si habes brachium sicut Deus et si voce simili tonas
And hast thou an arm like God, and canst thou thunder with a voice like him?
40:4. What could I possibly answer, since I have been speaking thoughtlessly? I will place my hand over my mouth.
40:4. Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth.
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Adam Clarke: Commentary on the Bible - 1831
40:9: Hast thou an arm like God? - Every word, from this to the end of has a wonderful tendency to humble the soul; and it is no wonder that at the conclusion of these sayings Job fell in the dust confounded, and ascribed righteousness to his Maker.
Albert Barnes: Notes on the Bible - 1834
40:9: Hast thou an arm like God? - The arm is the symbol of strength. The question here is, whether Job would venture to compare his strength with the omnipotence of God?
Or canst thou thunder with a voice like him? - Thunder is a symbol of the majesty of the Most High, and is often spoken of as the voice of God; see Psa 29:1-11. The question here is, whether Job could presume to compare himself with the Almighty, whose voice was the thunder?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:9: Hast: Job 9:4, Job 23:6, Job 33:12, Job 33:13; Exo 15:6; Psa 89:10, Psa 89:13; Isa 45:9; Co1 10:22
canst: Job 37:4, Job 37:5; Psa 39:3-9
Job 40:10
Carl Friedrich Keil and Franz Delitzsch
40:4
4 Behold, I am too mean: what shall I answer Thee?
I lay my hand upon my mouth.
5 Once have I spoken, and will not begin again;
And twice - I will do it no more.
He is small, i.e., not equal to the task imposed, therefore he keeps his mouth firmly closed (comp. Job 21:5; Job 29:9), for whatever he might say would still not be to the point. Once he has dared to criticise God's doings; a second time (שׁתּים = שׁנית, Ges. 120, 5) he ventures it no more, for God's wondrous wisdom and all-careful love dazzle him, and he gladly bows.
But how? Is not the divine speech altogether different from what one ought to expect? One expects to hear from the mouth of Jehovah something unheard of in the previous course of the drama, and in this expectation we find ourselves disappointed at the outset. For one need only look back and read Job 9:4-10, where Job acknowledges and describes God as a wise and mighty Lord over the natural world, especially as an irresistible Ruler over everything great in it; Job 12:7-10, where he refers to the creatures of the sky and deep as proofs of God's creative power; Job 12:11-25, where he sketches the grandest picture of God's terrible doings in nature and among men; Job 26:5-14, where he praises God as the Creator and Lord of all things, and describes what he says concerning Him as only a faint echo of the thunder of His might; Job 28:23, where he ascribes absolute wisdom to Him as the Creator of and Ruler of the world. If one ponders these passages of Job's speeches, he will not be able to say that the speech of Jehovah, in the exhibition of the creative power and wisdom of God, which is its theme, would make Job conscious of anything which was previously unknown to him; and it is accordingly asked, What, then, is there that is new in the speech of Jehovah by which the great effect is brought about, that Job humbles himself in penitence, and becomes ready for the act of redemption which follows?
Tit has indeed never occurred to Job to desire to enter into a controversy with God concerning the works of creation; he is far from the delusion of being able to stand such a test; he knows in general, that if God were willing to contend with him, he would not be able to answer God one in a thousand, Job 9:3. And yet God closely questioned him, and thereby Job comes to the perception of his sin - how comes it to pass? Has the plot of the drama perhaps failed in this point? Has the poet made use of means unsuited to the connection of the whole, to bring about the needful effect, viz., the repentance of Job, - because, perhaps, the store of his thoughts was exhausted? But this poet is not so poor, and we shall therefore be obliged to try and understand the disposition of the speech of Jehovah before we censure it.
When one of Job's last words before the appearing of Jehovah was the word שׁדי יענני, Job thereby desired God's decision concerning the testimony of his innocence. This wish is in itself not sinful; yea, it is even a fruit of his hidden faith, when he casts the look of hope away from his affliction and the accusation of the friends, into the future to God as his Vindicator and Redeemer. But that wish becomes sinful when he looks upon his affliction as a de facto accusation on the part of God, because he cannot think of suffering and sin as separable, and because he is conscious of his innocence, looks upon it as a decree of God, his opponent and his enemy, which is irreconcilable with the divine justice. This Job's condition of conflict and temptation is the prevailing one; his faith is beclouded, and breaks through the night which hangs over him only in single rays. The result of this condition of conflict is the sinful character which that wish assumes: it becomes a challenge to God, since Job directs against God Himself the accusation which the friends have directed against him, and asserts his ability to carry through his good cause even if God would enter with him into a judicial contention; he becomes a יסור and מוכיח אלוה, and raises himself above God, because he thinks he has Him for an enemy who is his best friend. This defiance is, however, not common godlessness; on the contrary, Job is really the innocent servant of God, and his defiant tone is only the result of a false conception which the tempted one indulges respecting the Author of his affliction. So, then, this defiance has not taken full possession of Job's mind; on the contrary, the faith which lays firm hold on confidence in the God whom he does not comprehend, is in conflict against it; and this conflict tends in the course of the drama, the nearer it comes to the catastrophe, still nearer to the victory, which only awaits a decisive stroke in order to be complete. Therefore Jehovah yields to Job's longing שׁדי יענני, in as far as He really answers Job; and even that this takes place, and that, although out of the storm, it nevertheless takes place, not in a way to crush and destroy, but to instruct and convince, and displaying a loving condescension, is an indirect manifestation that Job is not regarded by God as an evil-doer mature for judgment. But that folly and temerity by which the servant of God is become unlike himself must notwithstanding be destroyed; and before Job can realize God as his Witness and Redeemer, in which character his faith in the brighter moments has foreseen Him, his sinful censuring and blaming of God must be blotted out by penitence; and with it at the same time his foolish imagination, by which his faith has been almost overwhelmed, must be destroyed, viz., the imagination that his affliction is a hostile dispensation of God.
And by what means is Job brought to the penitent recognition of his gloomy judgment concerning the divine decree, and of his contending with God? Is it, perhaps, by God's admitting to him what really is the case: that he does not suffer as a sinner the punishment of his sin, but showing at the same time that the decree of suffering is not an unjust one, because its design is not hostile? No, indeed, for Job is not worthy that his cause should be acknowledged on the part of God before he has come to a penitent recognition of the wrong by which he has sinned against God. God would be encouraging self-righteousness if He should give Job the testimony of his innocence, before the sin of vainglory, into which Job has fallen in the consciousness of his innocence, is changed to humility, by which all uprightness that is acceptable with God is tested. Therefore, contrary to expectation, God begins to speak with Job about totally different matters from His justice or injustice in reference to his affliction. Therein already lies a deep humiliation for Job. But a still deeper one in God's turning, as it were, to the abecedarium naturae, and putting the censurer of His doings to the blush. That God is the almighty and all-wise Creator and Ruler of the world, that the natural world is exalted above human knowledge and power, and is full of marvellous divine creations and arrangements, full of things mysterious and incomprehensible to ignorant and feeble man, Job knows even before God speaks, and yet he must now hear it, because he does not know it rightly; for the nature with which he is acquainted as the herald of the creative and governing power of God, is also the preacher of humility; and exalted as God the Creator and Ruler of the natural world is above Job's censure, so is He also as the Author of his affliction. That which is new, therefore, in the speech of Jehovah, is not the proof of God's exaltation in itself, but the relation to the mystery of his affliction, and to his conduct towards God in this his affliction, in which Job is necessitated to place perceptions not in themselves strange to him. He who cannot answer a single one of those questions taken from the natural kingdom, but, on the contrary, must everywhere admire and adore the power and wisdom of God-he must appear as an insignificant fool, if he applies them to his limited judgment concerning the Author of his affliction.
The fundamental tone of the divine speech is the thought, that the divine working in nature is infinitely exalted above human knowledge and power, and that consequently man must renounce all claim to better knowledge and right of contention in the presence of the divine dispensations. But at the same time, within the range of this general thought, it is also in particular shown how nature reflects the goodness of God as well as His wisdom (He has restrained the destructive power of the waters, He also sendeth rain upon the steppe, though untenanted by man); how that which accomplishes the purposes for which it was in itself designed, serves higher purposes in the moral order of the world (the dawn of day puts an end to the works of darkness, snow and hail serve as instruments of divine judgments); how divine providence extends to all creatures, and always according to their need (He provides the lion its prey, He satisfies the ravens that cry to Him); and how He has distributed His manifold gifts in a way often paradoxical to man, but in truth worthy of admiration (to the steinbock ease in bringing forth and growth without toil, to the wild ass freedom, to the antelope untameable fleetness, to the ostrich freedom from anxiety about its young and swiftness, to the horse heroic and proud lust for the battle, to the hawk the instinct of migration, to the eagle a lofty nest and a piercing sight). Everywhere the wonders of God's power and wisdom, and in fact of His goodness abounding in power, and His providence abounding in wisdom, infinitely transcend Job's knowledge and capacity. Job cannot answer one of all these questions, but yet he feels to what end they are put to him. The God who sets bounds to the sea, who refreshes the desert, who feeds the ravens, who cares for the gazelle in the wilderness and the eagle in its eyrie, is the same God who now causes him seemingly thus unjustly to suffer. But if the former is worthy of adoration, the latter will also be so. Therefore Job confesses that he will henceforth keep silence, and solemnly promises that he will now no longer contend with Him. From the marvellous in nature he divines that which is marvellous in his affliction. His humiliation under the mysteries of nature is at the same time humiliation under the mystery of his affliction; and only now, when he penitently reveres the mystery he has hitherto censured, is it time that its inner glory should be unveiled to him. The bud is mature, and can now burst forth, in order to disclose the blended colours of its matured beauty.
John Gill
40:9 Hast thou an arm like God?.... Such power as he has, which is infinite, almighty, and uncontrollable, and therefore there is no contending with him; as he has an arm on which good men may lean on and trust in, and by which they are supported, protected, and saved, so he has an arm to crush like a moth all that strive with him or against him;
or canst thou thunder with a voice like him? thunder is his voice; see Job 37:4, &c. and is expressive of his power, Job 26:14; and his powerful voice may be observed in calling all things out of nothing into being in creation; in commanding and ordering all things in providence according to his pleasure; and in quickening sinners through his Gospel, by his Spirit and grace in conversion, and will be in calling men out of their graves and summoning them to judgment at the last day. God can both overpower and out voice men, and therefore it is in vain to oppose him and contend with him.
Robert Jamieson, A. R. Fausset and David Brown
40:9 arm--God's omnipotence (Is 53:1).
thunder--God's voice (Job 37:4).
40:540:5: Արդ աղէ առ բարձրութիւն. եւ զօրութիւն եւ փառս եւ պատիւ զգեցի՛ր։
5 Դէ ուրեմն, բարձր կեցուածք ընդունի՛ր, զօրութիւն, փառք ու պատիւ ա՛ռ վրադ:
10 Հիմա փառաւորութիւնով ու մեծութիւնով զարդարուէ Եւ պատիւով ու փառքով հագուէ՛։
Արդ աղէ ա՛ռ բարձրութիւն, եւ զօրութիւն եւ փառս եւ պատիւ զգեցիր:

40:5: Արդ աղէ առ բարձրութիւն. եւ զօրութիւն եւ փառս եւ պատիւ զգեցի՛ր։
5 Դէ ուրեմն, բարձր կեցուածք ընդունի՛ր, զօրութիւն, փառք ու պատիւ ա՛ռ վրադ:
10 Հիմա փառաւորութիւնով ու մեծութիւնով զարդարուէ Եւ պատիւով ու փառքով հագուէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
40:540:5 Укрась же себя величием и славою, облекись в блеск и великолепие;
40:10 ἀνάλαβε αναλαμβανω take up; take along δὴ δη in fact ὕψος υψος height; on high καὶ και and; even δύναμιν δυναμις power; ability δόξαν δοξα glory δὲ δε though; while καὶ και and; even τιμὴν τιμη honor; value ἀμφίεσαι αμφιεννυμι dress
40:10 עֲדֵ֥ה ʕᵃḏˌē עדה adorn נָ֣א nˈā נָא yeah גָֽאֹ֣ון ḡˈāʔˈôn גָּאֹון height וָ wā וְ and גֹ֑בַהּ ḡˈōvah גֹּבַהּ height וְ wᵊ וְ and הֹ֖וד hˌôḏ הֹוד splendour וְ wᵊ וְ and הָדָ֣ר hāḏˈār הָדָר ornament תִּלְבָּֽשׁ׃ tilbˈāš לבשׁ cloth
40:5. circumda tibi decorem et in sublime erigere et esto gloriosus et speciosis induere vestibusClothe thyself with beauty, and set thyself up on high, and be glorious, and put on goodly garments.
10. Deck thyself now with excellency and dignity; and array thyself with honour and majesty.
40:5. One thing I have spoken, which I wish I had not said; and another, to which I will add no more.
40:5. Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.
KJV [10] Deck thyself now [with] majesty and excellency; and array thyself with glory and beauty:

40:5 Укрась же себя величием и славою, облекись в блеск и великолепие;
40:10
ἀνάλαβε αναλαμβανω take up; take along
δὴ δη in fact
ὕψος υψος height; on high
καὶ και and; even
δύναμιν δυναμις power; ability
δόξαν δοξα glory
δὲ δε though; while
καὶ και and; even
τιμὴν τιμη honor; value
ἀμφίεσαι αμφιεννυμι dress
40:10
עֲדֵ֥ה ʕᵃḏˌē עדה adorn
נָ֣א nˈā נָא yeah
גָֽאֹ֣ון ḡˈāʔˈôn גָּאֹון height
וָ וְ and
גֹ֑בַהּ ḡˈōvah גֹּבַהּ height
וְ wᵊ וְ and
הֹ֖וד hˌôḏ הֹוד splendour
וְ wᵊ וְ and
הָדָ֣ר hāḏˈār הָדָר ornament
תִּלְבָּֽשׁ׃ tilbˈāš לבשׁ cloth
40:5. circumda tibi decorem et in sublime erigere et esto gloriosus et speciosis induere vestibus
Clothe thyself with beauty, and set thyself up on high, and be glorious, and put on goodly garments.
40:5. One thing I have spoken, which I wish I had not said; and another, to which I will add no more.
40:5. Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-9. Продолжение мысли о неспособности Иова защитить правду и уничтожить зло.

Иронический характер речи (ст. 5; ср. Пс CIII:1) содержит хотя не прямое, но все же довольно ясное указание на то, что Бог управляет миром по законам самой строгой правды.
Adam Clarke: Commentary on the Bible - 1831
40:10: Deck thyself now with majesty - Act like God, seeing thou hast been assuming to thyself perfections that belong to him alone.
Albert Barnes: Notes on the Bible - 1834
40:10: Deck thyself now with majesty and excellency - That is, such as God has. Put on everything which you can, which would indicate rank, wealth, power, and see whether it could all be compared with the majesty of God; compare Psa 104:1, "O Lord my God, thou art very great; thou art clothed with honor and majesty."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:10: Deck: Job 39:19; Psa 93:1, Psa 104:1, Psa 104:2; Isa 59:17
majesty: Ch1 29:11; Psa 21:5, Psa 45:3, Psa 45:4; Mat 6:13; Pe2 1:16, Pe2 1:17; Jde 1:24, Jde 1:25
glory: Exo 28:2; Psa 50:2, Psa 90:16, Psa 90:17, Psa 149:4; Isa 4:2 *marg. Co1 15:54
Job 40:11
Geneva 1599
40:10 Deck thyself now [with] (b) majesty and excellency; and array thyself with glory and beauty.
(b) Meaning, that these were proper to God, and belonged to no man.
John Gill
40:10 Deck thyself now with majesty and excellency,.... With excellent majesty, as I am decked and clothed, Ps 93:1;
and array thyself with glory and beauty; appear in the most glorious and splendid manner thou canst, make the best figure thou art able, put on royal robes, and take thy seat and throne, and sit as a king or judge in state and pomp, and exert thyself to do the following things; or take my seat and throne as the judge of the whole earth, and try if thou canst govern the world better than I do; for these and the expressions following are said in an ironic manner.
John Wesley
40:10 Deck - Seeing thou makest thyself equal, yea, superior to me, take to thyself thy great power, come and sit in my throne, and display thy Divine perfections in the sight of the world.
Robert Jamieson, A. R. Fausset and David Brown
40:10 See, hast thou power and majesty like God's, to enable thee to judge and govern the world?
40:640:6: ※ Առաքեա՛ զհրեշտակս բարկութեամբ, եւ զամենայն հպարտս խոնարհեցո՛՝ եւ շիջո՛ զամբարտաւանս։
6 Սուրհանդակնե՛ր ուղարկիր բարկութեամբ, խոնարհեցրո՛ւ բոլոր գոռոզներին, խոնարհեցրո՛ւ-սառեցրո՛ւ ամբարտաւաններին:
11 Բարկութեանդ եռանդը տարածէ՛ Եւ ամէն հպարտի նայէ՛ ու զանիկա խոնարհեցո՛ւր։
[402]Առաքեա զհրեշտակս բարկութեամբ, եւ զամենայն հպարտս խոնարհեցո. եւ շիջո զամբարտաւանս:

40:6: ※ Առաքեա՛ զհրեշտակս բարկութեամբ, եւ զամենայն հպարտս խոնարհեցո՛՝ եւ շիջո՛ զամբարտաւանս։
6 Սուրհանդակնե՛ր ուղարկիր բարկութեամբ, խոնարհեցրո՛ւ բոլոր գոռոզներին, խոնարհեցրո՛ւ-սառեցրո՛ւ ամբարտաւաններին:
11 Բարկութեանդ եռանդը տարածէ՛ Եւ ամէն հպարտի նայէ՛ ու զանիկա խոնարհեցո՛ւր։
zohrab-1805▾ eastern-1994▾ western am▾
40:640:6 излей ярость гнева твоего, посмотри на все гордое и смири его;
40:11 ἀπόστειλον αποστελλω send off / away δὲ δε though; while ἀγγέλους αγγελος messenger ὀργῇ οργη passion; temperament πᾶν πας all; every δὲ δε though; while ὑβριστὴν υβριστης insulter ταπείνωσον ταπεινοω humble; bring low
40:11 הָ֭פֵץ ˈhāfēṣ פוץ disperse עֶבְרֹ֣ות ʕevrˈôṯ עֶבְרָה anger אַפֶּ֑ךָ ʔappˈeḵā אַף nose וּ û וְ and רְאֵ֥ה rᵊʔˌē ראה see כָל־ ḵol- כֹּל whole גֵּ֝אֶ֗ה ˈgēʔˈeh גֵּאֶה haughty וְ wᵊ וְ and הַשְׁפִּילֵֽהוּ׃ hašpîlˈēhû שׁפל be low
40:6. disperge superbos furore tuo et respiciens omnem arrogantem humiliaScatter the proud in thy indignation, and behold every arrogant man, and humble him.
11. Pour forth the overflowings of thine anger: and look upon every one that is proud, and abase him.
40:6. But the Lord, answering Job out of the whirlwind, said:
40:6. Then answered the LORD unto Job out of the whirlwind, and said,
KJV [11] Cast abroad the rage of thy wrath: and behold every one [that is] proud, and abase him:

40:6 излей ярость гнева твоего, посмотри на все гордое и смири его;
40:11
ἀπόστειλον αποστελλω send off / away
δὲ δε though; while
ἀγγέλους αγγελος messenger
ὀργῇ οργη passion; temperament
πᾶν πας all; every
δὲ δε though; while
ὑβριστὴν υβριστης insulter
ταπείνωσον ταπεινοω humble; bring low
40:11
הָ֭פֵץ ˈhāfēṣ פוץ disperse
עֶבְרֹ֣ות ʕevrˈôṯ עֶבְרָה anger
אַפֶּ֑ךָ ʔappˈeḵā אַף nose
וּ û וְ and
רְאֵ֥ה rᵊʔˌē ראה see
כָל־ ḵol- כֹּל whole
גֵּ֝אֶ֗ה ˈgēʔˈeh גֵּאֶה haughty
וְ wᵊ וְ and
הַשְׁפִּילֵֽהוּ׃ hašpîlˈēhû שׁפל be low
40:6. disperge superbos furore tuo et respiciens omnem arrogantem humilia
Scatter the proud in thy indignation, and behold every arrogant man, and humble him.
40:6. But the Lord, answering Job out of the whirlwind, said:
40:6. Then answered the LORD unto Job out of the whirlwind, and said,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-27. Описание бегемота и левиафана, - наглядных примеров бесконечной божественной творческой силы, соединяющейся в мироправлении с правосудием. При всей своей громадной физической силе эти животные - создания руки Божией, подчиняются божественной воле, смиряющей все гордое, стремящееся к тирании (XLI:2-3, 26).

10. По мнению Делича, Ланге и др., "бегемот" - гебраизированное коптско-египетское слово "p-ehe-mau" (р = определенный член; еhе - бык; mau = вода), - водяной бык, гиппопотам. LXX поняли "бегемот" в смысле множественного числа от слова "бегема" - животное, откуда и их чтение: qhria - звери. Древние экзегеты разумели под "бегемот" слона, но некоторые подробности в описании данного животного (ст. 11) не приложимы к последнему. Созданный так же хорошо, как и человек ("создал, как и тебя"), бегемот принадлежит к разряду травоядных животных, но резко выделяется из их среды своею силою.
Albert Barnes: Notes on the Bible - 1834
40:11: Cast abroad the rage of thy wrath - That is, as God does. Show that the same effects can be produced by "your" indignation which there is in his. God appeals here to the effect of his displeasure in prostrating his foes as one of the evidences of his majesty and glory, and asks Job, if he would compare himself with him, to imitate him in this, and produce similar effects.
And behold every one that is proud, and abase him - That is, "look" upon such an one and bring him low, or humble him by a look. It is implied here that God could do this, and he appeals to it as a proof of his power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:11: Cast: Job 20:23, Job 27:22; Deu 32:22; Psa 78:49, Psa 78:50, Psa 144:6; Rom 2:8, Rom 2:9
behold: Exo 9:16, Exo 9:17, Exo 15:6, Exo 18:11; Isa 2:11, Isa 2:12, Isa 2:17, Isa 10:12-19; Eze 28:2; Dan 4:37, Dan 5:20-23; Oba 1:3, Oba 1:4; Mal 4:1; Luk 18:14; Act 12:22, Act 12:23; Jam 4:6; Pe1 5:5, Pe1 5:6
Job 40:12
Carl Friedrich Keil and Franz Delitzsch
40:6
6 Then Jehovah answered Job out of the storm, and said:
This second time also Jehovah speaks to Job out of the storm; not, however, in wrath, but in the profound condescension of His majesty, in order to deliver His servant from dark imaginings, and to bring him to free and joyous knowledge. He does not demand blind subjection, but free submission; He does not extort an acknowledgement of His greatness, but it is effected by persuasion. It becomes manifest that God is much more forbearing and compassionate than men. Observe the friends, the defenders of the divine honour, these sticklers for their own orthodoxy, how they rave against Job! How much better is it to fall into the hands of the living God, than into the hands of man! For God is truth and love; but men have at one time love without truth, at another truth without love, since they either connive at one or anathematize him. When a man who, moreover, like Job, is a servant of God, fails in one point, or sins, men at once condemn him altogether, and admit nothing good in him; God, however, discerns between good and evil, and makes the good a means of freeing the man from the evil. He also does not go rashly to work, but waits, like an instructor, until the time of action arrives. How long He listens to Job's bold challenging, and keeps silence! And then, when He does begin to speak, He does not cast Job to the ground by His authoritative utterances, but deals with him as a child; He examines him from the catechism of nature, and allows him to say for himself that he fails in this examination. In this second speech He acts with him as in the well-known poem of Hans Sachs with St. Peter: He offers him to take the government of the world for once instead of Himself. Here also He produces conviction; here also His mode of action is a deep lowering of Himself. It is Jehovah, the God, who at length begets Himself in humanity, in order to convince men of His love.
John Gill
40:11 Cast abroad the rage of thy wrath,.... Work thyself up into a passion, at least seemingly; put on all the airs of a wrathful and enraged king on a throne of state, whose wrath is like the roaring of a lion, and as messengers of death; pour out menaces plentifully, threatening what thou wilt do; and try if by such means thou canst humble the spirit of a proud man, as follows;
and behold everyone that is proud, and abase him; look sternly at him, put on a fierce, furious, and menacing countenance, and see if thou canst dash a proud man out of countenance, and humble him before thee, as I am able; among the many instances of divine power the Lord settles upon this one, and proposes it to Job to try his skill and power upon, the humbling of a proud man.
Robert Jamieson, A. R. Fausset and David Brown
40:11 rage--rather, pour out the redundant floods of, &c.
behold--Try, canst thou, as God, by a mere glance abase the proud (Is 2:12, &c.)?
40:740:7: Փտեա՛ վաղվաղակի զամպարիշտս.
7 Անմիջապէս խորտակի՛ր ամբարիշտներին,
12 Ամէն հպարտի նայէ՛ ու զանիկա նուաճէ՛ Ու անօրէնները իրենց տեղը կոխկռտէ՛։
Փտեա վաղվաղակի զամպարիշտս:

40:7: Փտեա՛ վաղվաղակի զամպարիշտս.
7 Անմիջապէս խորտակի՛ր ամբարիշտներին,
12 Ամէն հպարտի նայէ՛ ու զանիկա նուաճէ՛ Ու անօրէնները իրենց տեղը կոխկռտէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
40:740:7 взгляни на всех высокомерных и унизь их, и сокруши нечестивых на местах их;
40:12 ὑπερήφανον υπερηφανος proud δὲ δε though; while σβέσον σβεννυμι extinguish; quench σῆψον σηπω rot δὲ δε though; while ἀσεβεῖς ασεβης irreverent παραχρῆμα παραχρημα on the spot
40:12 רְאֵ֣ה rᵊʔˈē ראה see כָל־ ḵol- כֹּל whole גֵּ֭אֶה ˈgēʔeh גֵּאֶה haughty הַכְנִיעֵ֑הוּ haḵnîʕˈēhû כנע be humble וַ wa וְ and הֲדֹ֖ךְ hᵃḏˌōḵ הדך tread down רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty תַּחְתָּֽם׃ taḥtˈām תַּחַת under part
40:7. respice cunctos superbos et confunde eos et contere impios in loco suoLook on all that are proud, and confound them, and crush the wicked in their place,
12. Look on every one that is proud, bring him low; and tread down the wicked where they stand.
40:7. Gird your waist like a man. I will question you, and you must answer me.
40:7. Gird up thy loins now like a man: I will demand of thee, and declare thou unto me.
KJV [12] Look on every one [that is] proud, [and] bring him low; and tread down the wicked in their place:

40:7 взгляни на всех высокомерных и унизь их, и сокруши нечестивых на местах их;
40:12
ὑπερήφανον υπερηφανος proud
δὲ δε though; while
σβέσον σβεννυμι extinguish; quench
σῆψον σηπω rot
δὲ δε though; while
ἀσεβεῖς ασεβης irreverent
παραχρῆμα παραχρημα on the spot
40:12
רְאֵ֣ה rᵊʔˈē ראה see
כָל־ ḵol- כֹּל whole
גֵּ֭אֶה ˈgēʔeh גֵּאֶה haughty
הַכְנִיעֵ֑הוּ haḵnîʕˈēhû כנע be humble
וַ wa וְ and
הֲדֹ֖ךְ hᵃḏˌōḵ הדך tread down
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
תַּחְתָּֽם׃ taḥtˈām תַּחַת under part
40:7. respice cunctos superbos et confunde eos et contere impios in loco suo
Look on all that are proud, and confound them, and crush the wicked in their place,
40:7. Gird your waist like a man. I will question you, and you must answer me.
40:7. Gird up thy loins now like a man: I will demand of thee, and declare thou unto me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Седалищем силы бегемота являются чресла и живот, что не приложимо к слону, имеющему на животе нежную кожу (ср. 1: Мак VI).
Albert Barnes: Notes on the Bible - 1834
40:12: And tread down the wicked in their place - Even in the very place where they are, crush them to the dust, as God can. It is implied that God was able to do this, and he appeals to it as a proof of his power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:12: tread: Psa 60:12; Pro 15:25; Isa 10:6; Zac 10:5; Mal 4:3; Rom 16:20
in: Job 36:20; Ecc 11:3; Act 1:25
Job 40:13
Carl Friedrich Keil and Franz Delitzsch
40:7
7 Gird up thy loins manfully:
I will question thee, and do thou answer me!
8 Wilt thou altogether annul my right,
Condemn me, that thou mayest be righteous?
9 And hast thou then an arm like God,
And canst thou with the voice thunder like Him?
The question with האף stands to Job 40:2 in the relation of a climax: Job contended not alone with God, which is in itself wrong, let it be whatsoever it may; he went so far as to lose sight of the divine justice in the government of the world, and in order not to be obliged to give up his own righteousness, so far as to doubt the divine. ואם, Job 40:9, is also interrogative, as Job 8:3; Job 21:4; Job 34:17, comp. Job 39:13, not expressive of a wish, as Job 34:16. In the government of the world, God shows His arm, He raises His voice of thunder: canst thou perhaps - asks Jehovah - do the like, thou who seemest to imagine thou couldst govern the world more justly, if thou hadst to govern it? וּבקוּל כּמהוּ are to be combined: of like voice to Him; the translation follows the accents (ובקול with Rebia mugrasch).
John Gill
40:12 Look on everyone that is proud, and bring him low,.... As the Lord often does; see Is 2:11; this is the same as before;
and tread down the wicked in their place; the same with the proud, for pride makes men wicked; it is a sin, and very odious in the sight of God, and is highly resented by him; he resists the proud: now Job is bid, when he has brought proud men low, and laid their honour in the dust, to keep them there, to trample upon them, and tread them as mire in the street; and that in their own place, or wherever he should find them; the Septuagint render it "immediately"; see Is 28:3.
Robert Jamieson, A. R. Fausset and David Brown
40:12 proud--high (Dan 4:37).
in their place--on the spot; suddenly, before they can move from their place. (See on Job 34:26; Job 36:20).
40:840:8: եւ ծածկեա՛ յերկրի բացէ ՚ի բաց առ հասարակ. եւ լի՛ց զերեսս նոցա անարգանօք[9547]։ [9547] Ոմանք. Բացեայ ՚ի բաց առ հասարակ։
8 առհասարակ բոլորին հողի մէջ ծածկի՛ր իսպառ, նրանց երեսներն անարգանքո՛վ ողողիր:
13 Անոնց ամէնքն ալ հողին մէջ աներեւոյթ ըրէ, Երեսնին գաղտուկ տեղ պահէ։
եւ ծածկեա յերկրի բացէ ի բաց առ հասարակ, եւ լից զերեսս նոցա անարգանօք:

40:8: եւ ծածկեա՛ յերկրի բացէ ՚ի բաց առ հասարակ. եւ լի՛ց զերեսս նոցա անարգանօք[9547]։
[9547] Ոմանք. Բացեայ ՚ի բաց առ հասարակ։
8 առհասարակ բոլորին հողի մէջ ծածկի՛ր իսպառ, նրանց երեսներն անարգանքո՛վ ողողիր:
13 Անոնց ամէնքն ալ հողին մէջ աներեւոյթ ըրէ, Երեսնին գաղտուկ տեղ պահէ։
zohrab-1805▾ eastern-1994▾ western am▾
40:840:8 зарой всех их в землю и лица их покрой тьмою.
40:13 κρύψον κρυπτω hide δὲ δε though; while εἰς εις into; for γῆν γη earth; land ἔξω εξω outside ὁμοθυμαδόν ομοθυμαδον unanimously; with one accord τὰ ο the δὲ δε though; while πρόσωπα προσωπον face; ahead of αὐτῶν αυτος he; him ἀτιμίας ατιμια dishonor ἔμπλησον εμπιπλημι fill in; fill up
40:13 טָמְנֵ֣ם ṭomnˈēm טמן hide בֶּ be בְּ in † הַ the עָפָ֣ר ʕāfˈār עָפָר dust יָ֑חַד yˈāḥaḏ יַחַד gathering פְּ֝נֵיהֶ֗ם ˈpᵊnêhˈem פָּנֶה face חֲבֹ֣שׁ ḥᵃvˈōš חבשׁ saddle בַּ ba בְּ in † הַ the טָּמֽוּן׃ ṭṭāmˈûn טמן hide
40:8. absconde eos in pulvere simul et facies eorum demerge in foveamHide them in the dust together, and plunge their faces into the pit.
13. Hide them in the dust together; bind their faces in the hidden .
40:8. Will you make my judgment null and void; and will you condemn me so that you may be justified?
40:8. Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?
KJV [13] Hide them in the dust together; [and] bind their faces in secret:

40:8 зарой всех их в землю и лица их покрой тьмою.
40:13
κρύψον κρυπτω hide
δὲ δε though; while
εἰς εις into; for
γῆν γη earth; land
ἔξω εξω outside
ὁμοθυμαδόν ομοθυμαδον unanimously; with one accord
τὰ ο the
δὲ δε though; while
πρόσωπα προσωπον face; ahead of
αὐτῶν αυτος he; him
ἀτιμίας ατιμια dishonor
ἔμπλησον εμπιπλημι fill in; fill up
40:13
טָמְנֵ֣ם ṭomnˈēm טמן hide
בֶּ be בְּ in
הַ the
עָפָ֣ר ʕāfˈār עָפָר dust
יָ֑חַד yˈāḥaḏ יַחַד gathering
פְּ֝נֵיהֶ֗ם ˈpᵊnêhˈem פָּנֶה face
חֲבֹ֣שׁ ḥᵃvˈōš חבשׁ saddle
בַּ ba בְּ in
הַ the
טָּמֽוּן׃ ṭṭāmˈûn טמן hide
40:8. absconde eos in pulvere simul et facies eorum demerge in foveam
Hide them in the dust together, and plunge their faces into the pit.
40:8. Will you make my judgment null and void; and will you condemn me so that you may be justified?
40:8. Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13. Толстый в основании и тонкий на конце, хвост бегемота прям, тверд и эластичен, как кедр; тело его усеяно переплетающимися жилами; массивное туловище с твердыми, как железо, костями поддерживается крепкими, как медные трубы, ногами (ср. Песн V:13).
Adam Clarke: Commentary on the Bible - 1831
40:13: Hide them in the dust together - Blend the high and the low, the rich and the poor, in one common ruin. Show them that thou art supreme, and canst do whatsoever thou pleasest.
Bind their faces in secret - This seems to refer to the custom of preserving mummies: the whole body is wrapped round with strong swathings of linen or cotton cloth. Not only the limbs, but the very head, face, and all, are rolled round with strong filleting, so that not one feature can be seen, not even the protuberance of the nose. On the outside of these involutions a human face is ordinarily painted; but as to the real face itself, it is emphatically bound in secret, for those rollers are never intended to be removed.
Albert Barnes: Notes on the Bible - 1834
40:13: Hide them in the dust together; - compare Isa 2:10. The meaning seems to be, that God had power to prostrate the wicked in the dust of the earth, and he calls upon Job to show his power by doing the same thing.
And bind their faces in secret - The word "faces" here is probably used (like the Greek πρίσωπα prisō pa to denote "persons." The phrase" to bind them," is expressive of having them under control or subjection; and the phrase "in secret" may refer to some secret or safe place - as a dungeon or prison. The meaning of the whole is, that God had power to restrain and control the haughty and the wicked, and he appeals to Job to do the same.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:13: Hide: Job 14:13; Psa 49:14; Isa 2:10
bind: Job 36:13; Est 7:8; Joh 11:44
Job 40:14
Geneva 1599
40:13 Hide them in the dust together; [and] bind (c) their faces in secret.
(c) Cause them to die if you can.
John Gill
40:13 Hide them in the dust together,.... Either in the dust of death, that they may be seen no more in this world, in the same place and circumstances where they showed their pride and haughtiness; or in the dust of the grave, and let them have an inglorious burial, like that of malefactors thrown into some common pit together; as, when multitudes are slain in battle, a large pit is dug, and the bodies are cast in together without any order or decency; or it may be rendered "alike" (b), let them be treated equally alike, no preference given to one above another;
and bind their faces in secret; alluding, as it is thought, to malefactors when condemned and about to be executed, whose faces are then covered, as Haman's was, Esther 7:8; or to the dead when buried, whose faces are bound with napkins, as Lazarus's was, Jn 11:44; the meaning of all these expressions is, that Job would abase and destroy, if he could, every proud man he met with, as God does, in the course of his providence, sooner or later. There had been instances of divine power in this way before, or in the times of Job, which might come to his knowledge; as the casting down of the proud angels out of heaven, 2Pet 2:4; and of casting proud Adam out of paradise, Gen 3:24; the drowning the proud giants of the old world, Gen 7:23; and of dispersing the proud builders of Babel, Gen 11:8; and of destroying Sodom and Gomorrah by fire, Gen 19:24, one of whose reigning sins was pride, Ezek 16:49; and of drowning proud Pharaoh and his host in the Red sea, Ex 15:4, which last seems to have been done much about the time Job lived.
(b) "pariter", Junius & Tremellius, Piscator, Cocceius, Schultens.
John Wesley
40:13 Hide - Kill every one of them at one blow. Bind - Condemn or destroy them. He alludes to the manner of covering the faces of condemned persons, and of dead men. In secret - In a secret place, bury them in their graves.
Robert Jamieson, A. R. Fausset and David Brown
40:13 (Is 2:10). Abase and remove them out of the sight of men.
bind . . . faces--that is, shut up their persons [MAURER]. But it refers rather to the custom of binding a cloth over the faces of persons about to be executed (Job 9:24; Esther 7:8).
in secret--consign them to darkness.
40:940:9: Իսկ յանձի՞ն կալայց արդեւք եթէ կարօղ փրկել ա՛ջ քո[9548]։ [9548] Բազումք. Թէ կարող է փրկել։
9 Համաձայնուե՞մ արդեօք, որ աջդ կարող է փրկել:
14 Այն ատեն ես ալ քեզի պիտի իմացնեմ, Թէ աջ ձեռքդ քեզ կրնայ ազատել։
Իսկ յանձի՞ն կալայց արդեւք` եթէ կարօղ է փրկել աջ քո:

40:9: Իսկ յանձի՞ն կալայց արդեւք եթէ կարօղ փրկել ա՛ջ քո[9548]։
[9548] Բազումք. Թէ կարող է փրկել։
9 Համաձայնուե՞մ արդեօք, որ աջդ կարող է փրկել:
14 Այն ատեն ես ալ քեզի պիտի իմացնեմ, Թէ աջ ձեռքդ քեզ կրնայ ազատել։
zohrab-1805▾ eastern-1994▾ western am▾
40:940:9 Тогда и Я признаю, что десница твоя может спасать тебя.
40:14 ὁμολογήσω ομολογεω acknowledge; agree to ἄρα αρα.2 it follows ὅτι οτι since; that δύναται δυναμαι able; can ἡ ο the δεξιά δεξιος right σου σου of you; your σῶσαι σωζω save
40:14 וְ wᵊ וְ and גַם־ ḡam- גַּם even אֲנִ֥י ʔᵃnˌî אֲנִי i אֹודֶ֑ךָּ ʔôḏˈekkā ידה praise כִּֽי־ kˈî- כִּי that תֹושִׁ֖עַ ṯôšˌiₐʕ ישׁע help לְךָ֣ lᵊḵˈā לְ to יְמִינֶֽךָ׃ yᵊmînˈeḵā יָמִין right-hand side
40:9. et ego confitebor quod salvare te possit dextera tuaThen I will confess that thy right hand is able to save thee.
14. Then wilt I also confess of thee that thine own right hand can save thee.
40:9. And do you have an arm like God, or a voice like thunder?
40:9. Hast thou an arm like God? or canst thou thunder with a voice like him?
KJV [14] Then will I also confess unto thee that thine own right hand can save thee:

40:9 Тогда и Я признаю, что десница твоя может спасать тебя.
40:14
ὁμολογήσω ομολογεω acknowledge; agree to
ἄρα αρα.2 it follows
ὅτι οτι since; that
δύναται δυναμαι able; can
ο the
δεξιά δεξιος right
σου σου of you; your
σῶσαι σωζω save
40:14
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
אֲנִ֥י ʔᵃnˌî אֲנִי i
אֹודֶ֑ךָּ ʔôḏˈekkā ידה praise
כִּֽי־ kˈî- כִּי that
תֹושִׁ֖עַ ṯôšˌiₐʕ ישׁע help
לְךָ֣ lᵊḵˈā לְ to
יְמִינֶֽךָ׃ yᵊmînˈeḵā יָמִין right-hand side
40:9. et ego confitebor quod salvare te possit dextera tua
Then I will confess that thy right hand is able to save thee.
40:9. And do you have an arm like God, or a voice like thunder?
40:9. Hast thou an arm like God? or canst thou thunder with a voice like him?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. По своей силе, колоссальности бегемот - образцовое произведение, создание Божие. "Решит" - "первенец" (синодальное "верх путей Божиих") - первый по рангу, положению (Ам VI:1, 6). Вместо синодального: "Сотворивший его может близить к нему меч Свой", правильное чтение второй половины данного стиха должно быть такое: "создатель его дал ему меч его". Сообразно с родом пищи бегемота (ст. 15) ему даны острые, как меч, зубы.
Adam Clarke: Commentary on the Bible - 1831
40:14: Thine own right hand can save thee - It is the prerogative of God alone to save the human soul. Nothing less than unlimited power, exerted under the direction and impulse of unbounded mercy, can save a sinner. This is most clearly asserted in this speech of Jehovah: When thou canst extend an arm like God, i.e., an uncontrollable power - when thou canst arm thyself with the lightning of heaven, and thunder with a voice like God - when thou canst deck thyself with the ineffable glory, beauty, and splendor of the supreme majesty of Jehovah - when thou canst dispense thy judgments over all the earth, to abase the proud, and tread down the wicked - when thou canst as having the keys of hell and death, blend the high and the low in the dust together; then I will acknowledge to thee that thy own right hand can save thee. In other words: Salvation belongeth unto the Lord; no man can save his own soul by works of righteousness which he has done, is doing, or can possibly do, to all eternity. Without Jesus every human spirit must have perished everlastingly. Glory be to God for his unspeakable gift!
Albert Barnes: Notes on the Bible - 1834
40:14: Then will I also confess unto thee ... - If you can do all this, it will be full proof that you can save yourself, and that you do not need the divine interposition. If he could do all this, then it might be admitted that he was qualified to pronounce a judgment on the divine counsels and dealings. He would then show that he had qualifications for conducting the affairs of the universe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:14: that: Psa 44:3, Psa 44:6; Isa 40:29; Rom 5:6; Eph 2:4-9
Job 40:15
Geneva 1599
40:14 Then will I also confess unto thee that thine own right hand can (d) save thee.
(d) Proving by this that whoever attributes to himself power and ability to save himself, makes himself God.
John Gill
40:14 Then will I also confess unto thee that thine own right hand can save thee. From all his enemies temporal and spiritual, and out of all evils and calamities whatsoever; and that he stood in no need of his help and assistance, yea, that he was a match for him, and might be allowed to contend with him; but whereas he was not able to do the above things proposed to him, it could not be admitted that his own right hand could save him; and therefore ought quietly to submit to the sovereignty of God over him, and to all the dispensations of his providence, and be humbled under his mighty hand, since no hand but his could save him; as no man's right hand can save him from temporal evils and enemies, and much less from spiritual ones, or with an everlasting salvation; nor any works of righteousness done by him, only the arm of the Lord has wrought salvation, and his right hand only supports and saves. Two instances are given in this and the following chapter, the one of a land animal, the other of a sea animal, as is generally supposed; or it may be of amphibious ones, that live both on land and water.
Robert Jamieson, A. R. Fausset and David Brown
40:14 confess--rather, "extol"; "I also," who now censure thee. But since thou canst not do these works, thou must, instead of censuring, extol My government.
thine own . . . hand . . . save-- (Ps 44:3). So as to eternal salvation by Jesus Christ (Is 59:16; Is 63:5).
40:1040:10: Իսկ այդ քո առաջի՛ է, զի գազանք իբրեւ զարջառ խո՛տ ճարակին[9549]։ [9549] Ոմանք. Առաջի իցէ... խոտաճարակին։
10 Իսկ ահա քո առաջն է, որովհետեւ գազաններն[30] արջառի պէս խոտ են ճարակում:[30] 30. Եբրայերէն՝ բեհեմոթը (գետաձին)՝ վիշապը:
15 Ահա Բեհեմովթը*, որ քեզի հետ ստեղծեցի. Անիկա արջառի պէս խոտ կ’ուտէ։
Իսկ այդ քո առաջի է, զի գազանք իբրեւ զարջառ խոտ ճարակին:

40:10: Իսկ այդ քո առաջի՛ է, զի գազանք իբրեւ զարջառ խո՛տ ճարակին[9549]։
[9549] Ոմանք. Առաջի իցէ... խոտաճարակին։
10 Իսկ ահա քո առաջն է, որովհետեւ գազաններն[30] արջառի պէս խոտ են ճարակում:
[30] 30. Եբրայերէն՝ բեհեմոթը (գետաձին)՝ վիշապը:
15 Ահա Բեհեմովթը*, որ քեզի հետ ստեղծեցի. Անիկա արջառի պէս խոտ կ’ուտէ։
zohrab-1805▾ eastern-1994▾ western am▾
40:1040:10 Вот бегемот, которого Я создал, как и тебя; он ест траву, как вол;
40:15 ἀλλὰ αλλα but δὴ δη in fact ἰδοὺ ιδου see!; here I am θηρία θηριον beast παρὰ παρα from; by σοί σοι you χόρτον χορτος grass; plant ἴσα ισος equal βουσὶν βους ox ἐσθίει εσθιω eat; consume
40:15 הִנֵּה־ hinnē- הִנֵּה behold נָ֣א nˈā נָא yeah בְ֭הֵמֹות ˈvhēmôṯ בְּהֵמֹות hippopotamus אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשִׂ֣יתִי ʕāśˈîṯî עשׂה make עִמָּ֑ךְ ʕimmˈāḵ עִם with חָ֝צִ֗יר ˈḥāṣˈîr חָצִיר grass כַּ ka כְּ as † הַ the בָּקָ֥ר bbāqˌār בָּקָר cattle יֹאכֵֽל׃ yōḵˈēl אכל eat
40:10. ecce Behemoth quem feci tecum faenum quasi bos comedetBehold behemoth whom I made with thee, he eateth grass like an ox.
15. Behold now behemoth, which I made with thee; he eateth grass as all ox.
40:10. Envelop yourself with splendor, and raise yourself up on high, and be glorious, and put on splendid garments.
40:10. Deck thyself now [with] majesty and excellency; and array thyself with glory and beauty.
KJV [15] Behold now behemoth, which I made with thee; he eateth grass as an ox:

40:10 Вот бегемот, которого Я создал, как и тебя; он ест траву, как вол;
40:15
ἀλλὰ αλλα but
δὴ δη in fact
ἰδοὺ ιδου see!; here I am
θηρία θηριον beast
παρὰ παρα from; by
σοί σοι you
χόρτον χορτος grass; plant
ἴσα ισος equal
βουσὶν βους ox
ἐσθίει εσθιω eat; consume
40:15
הִנֵּה־ hinnē- הִנֵּה behold
נָ֣א nˈā נָא yeah
בְ֭הֵמֹות ˈvhēmôṯ בְּהֵמֹות hippopotamus
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשִׂ֣יתִי ʕāśˈîṯî עשׂה make
עִמָּ֑ךְ ʕimmˈāḵ עִם with
חָ֝צִ֗יר ˈḥāṣˈîr חָצִיר grass
כַּ ka כְּ as
הַ the
בָּקָ֥ר bbāqˌār בָּקָר cattle
יֹאכֵֽל׃ yōḵˈēl אכל eat
40:10. ecce Behemoth quem feci tecum faenum quasi bos comedet
Behold behemoth whom I made with thee, he eateth grass like an ox.
40:10. Envelop yourself with splendor, and raise yourself up on high, and be glorious, and put on splendid garments.
40:10. Deck thyself now [with] majesty and excellency; and array thyself with glory and beauty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Пользуясь острыми зубами, бегемот питается посевами и растительностью смежных с Нилом местностей (прибрежные возвышенности - "горы" по сравнению с низменностью реки), но своим появлением здесь не производит смятений среди животных ("и там все звери полевые играют"): он не плотояден.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 Behold now behemoth, which I made with thee; he eateth grass as an ox. 16 Lo now, his strength is in his loins, and his force is in the navel of his belly. 17 He moveth his tail like a cedar: the sinews of his stones are wrapped together. 18 His bones are as strong pieces of brass; his bones are like bars of iron. 19 He is the chief of the ways of God: he that made him can make his sword to approach unto him. 20 Surely the mountains bring him forth food, where all the beasts of the field play. 21 He lieth under the shady trees, in the covert of the reed, and fens. 22 The shady trees cover him with their shadow; the willows of the brook compass him about. 23 Behold, he drinketh up a river, and hasteth not: he trusteth that he can draw up Jordan into his mouth. 24 He taketh it with his eyes: his nose pierceth through snares.
God, for the further proving of his own power and disproving of Job's pretensions, concludes his discourse with the description of two vast and mighty animals, far exceeding man in bulk and strength, one he calls behemoth, the other leviathan. In these verses we have the former described. "Behold now behemoth, and consider whether thou art able to contend with him who made that beast and gave him all the power he has, and whether it is not thy wisdom rather to submit to him and make thy peace with him." Behemoth signifies beasts in general, but must here be meant of some one particular species. Some understand it of the bull; others of an amphibious animal, well known (they say) in Egypt, called the river-horse (hippopotamus), living among the fish in the river Nile, but coming out to feed upon the earth. But I confess I see no reason to depart from the ancient and most generally received opinion, that it is the elephant that is here described, which is a very strong stately creature, of very large stature above any other, of wonderful sagacity, and of so great a reputation in the animal kingdom that among so many four-footed beasts as we have had the natural history of (ch. xxxviii. and xxxix.) we can scarcely suppose this should be omitted. Observe,
I. The description here given of the behemoth.
1. His body is very strong and well built. His strength is in his loins, v. 16. His bones, compared with those of other creatures, are like bars of iron, v. 18. His back-bone is so strong that, though his tail be not large, yet he moves it like a cedar, with a commanding force, v. 17. Some understand it of the trunk of the elephant, for the word signifies any extreme part, and in that there is indeed a wonderful strength. So strong is the elephant in his back and loins, and the sinews of his thighs, that he will carry a large wooden tower, and a great number of fighting men in it. No animal whatsoever comes near the elephant for strength of body, which is the main thing insisted on in this description.
2. He feeds on the productions of the earth and does not prey upon other animals: He eats grass as an ox (v. 15), the mountains bring him forth food (v. 20), and the beasts of the field do not tremble before him nor flee from him, as from a lion, but they play about him, knowing they are in no danger from him. This may give us occasion, (1.) To acknowledge the goodness of God in ordering it so that a creature of such bulk, which requires so much food, should not feed upon flesh (for then multitudes must die to keep him alive), but should be content with the grass of the field, to prevent such destruction of lives as otherwise must have ensued. (2.) To commend living upon herbs and fruits without flesh, according to the original appointment of man's food, Gen. i. 29. Even the strength of an elephant, as of a horse and an ox, may be supported without flesh; and why not that of a man? Though therefore we use the liberty God has allowed us, yet be not among riotous eaters of flesh, Prov. xxiii. 20. (3.) To commend a quiet and peaceable life. Who would not rather, like the elephant, have his neighbours easy and pleasant about him, than, like the lion, have them all afraid of him?
3. He lodges under the shady trees (v. 21), which cover him with their shadow (v. 22), where he has a free and open air to breathe in, while lions, which live by prey, when they would repose themselves, are obliged to retire into a close and dark den, to live therein, and to abide in the covert of that, ch. xxxviii. 40. Those who are a terror to others cannot but be sometimes a terror to themselves too; but those will be easy who will let others be easy about them; and the reed and fens, and the willows of the brook, though a very weak and slender fortification, yet are sufficient for the defence and security of those who therefore dread no harm, because they design none.
4. That he is a very great and greedy drinker, not of wine or strong drink (to be greedy of that is peculiar to man, who by his drunkenness makes a beast of himself), but of fair water. (1.) His size is prodigious, and therefore he must have supply accordingly, v. 23. He drinks so much that one would think he could drink up a river, if you would give him time, and not hasten him. Or, when he drinks, he hasteth not, as those do that drink in fear; he is confident of his own strength and safety, and therefore makes no haste when he drinks, no more haste than good speed. (2.) His eye anticipates more than he can take; for, when he is very thirsty, having been long kept without water, he trusts that he can drink up Jordan in his mouth, and even takes it with his eyes, v. 24. As a covetous man causes his eyes to fly upon the wealth of this world, which he is greedy of, so this great beast is said to snatch, or draw up, even a river with his eyes. (3.) His nose has in it strength enough for both; for, when he goes greedily to drink with it, he pierces through snares or nets, which perhaps are laid in the waters to catch fish. He makes nothing of the difficulties that lie in his way, so great is his strength and so eager his appetite.
II. The use that is to be made of this description. We have taken a view of this mountain of a beast, this over-grown animal, which is here set before us, not merely as a show (as sometimes it is in our country) to satisfy our curiosity and to amuse us, but as an argument with us to humble ourselves before the great God; for, 1. He made this vast animal, which is so fearfully and wonderfully made; it is the work of his hands, the contrivance of his wisdom, the production of his power; it is behemoth which I made, v. 15. Whatever strength this, or any other creature, has, it is derived from God, who therefore must be acknowledged to have all power originally and infinitely in himself, and such an arm as it is not for us to contest with. This beast is here called the chief, in its kind, of the ways of God (v. 19), an eminent instance of the Creator's power and wisdom. Those that will peruse the accounts given by historians of the elephant will find that his capacities approach nearer to those of reason than the capacities of any other brute-creature whatsoever, and therefore he is fitly called the chief of the ways of God, in the inferior part of the creation, no creature below man being preferable to him. 2. He made him with man, as he made other four-footed beasts, on the same day with man (Gen. i. 25, 26), whereas the fish and fowl were made the day before; he made him to live and move on the same earth, in the same element, and therefore man and beast are said to be jointly preserved by divine Providence as fellow-commoners, Ps. xxxvi. 6. "It is behemoth, which I made with thee; I made that beast as well as thee, and he does not quarrel with me; why then dost thou? Why shouldst thou demand peculiar favours because I made thee (ch. x. 9), when I made the behemoth likewise with thee? I made thee as well as that beast, and therefore can as easily manage thee at pleasure as that beast, and will do it whether thou refuse or whether thou choose. I made him with thee, that thou mayest look upon him and receive instruction." We need not go far for proofs and instances of God's almighty power and sovereign dominion; they are near us, they are with us, they are under our eye wherever we are. 3. He that made him can make his sword to approach to him (v. 19), that is, the same hand that made him, notwithstanding his great bulk and strength, can unmake him again at pleasure and kill an elephant as easily as a worm or a fly, without any difficulty, and without the imputation either of waste or wrong. God that gave to all the creatures their being may take away the being he gave; for may he not do what he will with his own? And he can do it; he that has power to create with a word no doubt has power to destroy with a word, and can as easily speak the creature into nothing as at first he spoke it out of nothing. The behemoth perhaps is here intended (as well as the leviathan afterwards) to represent those proud tyrants and oppressors whom God had just now challenged Job to abase and bring down. They think themselves as well fortified against the judgments of God as the elephant with his bones of brass and iron; but he that made the soul of man knows all the avenues to it, and can make the sword of justice, his wrath, to approach to it, and touch it in the most tender and sensible part. He that framed the engine, and put the parts of it together, knows how to take it in pieces. Woe to him therefore that strives with his Maker, for he that made him has therefore power to make him miserable, and will not make him happy unless he will be ruled by him.
Adam Clarke: Commentary on the Bible - 1831
40:15: Behold now behemoth - The word בהמות behemoth is the plural of בהמה behemah, which signifies cattle in general, or graminivorous animals, as distinguished from חיתו chayetho, all wild or carnivorous animals. See Gen 1:24. The former seems to mean kine, horses, asses, sheep, etc., and all employed in domestic or agricultural matters; the latter, all wild and savage beasts, such as lions, bears, tigers, etc.: but the words are not always taken in these senses.
In this place it has been supposed to mean some animal of the beeve kind. The Vulgate retains the Hebrew name; so do the Syriac and Arabic. The Chaldee is indefinite, translating creature or animal. And the Septuagint is not more explicit, translating by θηρια, beasts or wild beasts; and old Coverdale, the cruell beaste, perhaps as near to the truth as any of them. From the name, therefore, or the understanding had of it by the ancient versions, we can derive no assistance relative to the individuality of the animal in question; and can only hope to find what it is by the characteristics it bears in the description here given of it.
These, having been carefully considered and deeply investigated both by critics and naturalists, have led to the conclusion that either the elephant, or the hippopotamus or river-horse, is the animal in question; and on comparing the characteristics between these two, the balance is considerably in favor of the hippopotamus. But even here there are still some difficulties, as there are some parts of the description which do not well suit even the hippopotamus; and therefore I have my doubts whether either of the animals above is that in question, or whether any animal now in existence be that described by the Almighty.
Mr. Good supposes, and I am of the same opinion, that the animal here described is now extinct. The skeletons of three lost genera have actually been found out: these have been termed palaeotherium, anoplotherium, and mastodon or mammoth. From an actual examination of a part of the skeleton of what is termed the mammoth, I have described it in my note on Gen 1:24.
As I do not believe that either the elephant or the river-horse is intended here, I shall not take up the reader's time with any detailed description. The elephant is well known; and, though not an inhabitant of these countries, has been so often imported in a tame state, and so frequently occurs in exhibitions of wild beasts, that multitudes, even of the common people, have seen this tremendous, docile, and sagacious animal. Of the hippopotamus or river-horse, little is generally known but by description, as the habits of this animal will not permit him to be tamed. His amphibious nature prevents his becoming a constant resident on dry land.
The hippopotamus inhabits the rivers of Africa and the lakes of Ethiopia: feeds generally by night; wanders only a few miles from water; feeds on vegetables and roots of trees, but never on fish; lays waste whole plantations of the sugar-cane, rice, and other grain. When irritated or wounded, it will attack boats and men with much fury. It moves slowly and heavily: swims dexterously; walks deliberately and leisurely over head into the water; and pursues his way, even on all fours, on the bottom; but cannot remain long under the water without rising to take in air. It sleeps in reedy places; has a tremendous voice, between the lowing of an ox and the roaring of the elephant. Its head is large; its mouth, very wide; its skin, thick and almost devoid of hair; and its tail, naked and about a foot long. It is nearly as large as the elephant, and some have been found seventeen feet long. Mr. Good observes: "Both the elephant and hippopotamus are naturally quiet animals; and never interfere with the grazing of others of different kinds unless they be irritated. The behemoth, on the contrary, is represented as a quadruped of a ferocious nature, and formed for tyranny, if not rapacity; equally lord of the floods and of the mountains; rushing with rapidity of foot, instead of slowness or stateliness; and possessing a rigid and enormous tail, like a cedar tree, instead of a short naked tail of about a foot long, as the hippopotamus; or a weak, slender, hog-shaped tail, as the elephant."
The mammoth, for size, will answer the description in this place, especially: He is the chief of the ways of God. That to which the part of a skeleton belonged which I examined, must have been, by computation, not less than twenty-five feet high, and sixty feet in length! The bones of one toe I measured, and found them three feet in length! One of the very smallest grinders of an animal of this extinct species, full of processes on the surface more than an inch in depth, which shows that the animal had lived on flesh, I have just now weighed, and found it, in its very dry state, four pounds eight ounces, avoirdupois: the same grinder of an elephant I have weighed also, and found it just two pounds. The mammoth, therefore, from this proportion, must have been as large as two elephants and a quarter. We may judge by this of its size: elephants are frequently ten and eleven feet high; this will make the mammoth at least twenty-five or twenty-six feet high; and as it appears to have been a many-toed animal, the springs which such a creature could make must have been almost incredible: nothing by swiftness could have escaped its pursuit. God seems to have made it as the proof of his power; and had it been prolific, and not become extinct, it would have depopulated the earth. Creatures of this kind must have been living in the days of Job; the behemoth is referred to here, as if perfectly and commonly known.
He eateth grass as an ox - This seems to be mentioned as something remarkable in this animal: that though from the form of his teeth he must have been carnivorous, yet he ate grass as an ox; he lived both on animal and vegetable food.
Albert Barnes: Notes on the Bible - 1834
40:15: Behold now behemoth - Margin, "or, the elephant, as some think." In the close of the argument, God appeals to two animals as among the chief of his works, and as illustrating more than any others his power and majesty - the behemoth and the leviathan. A great variety of opinions has been entertained in regard to the animal referred to here, though the "main" inquiry has related to the question whether the "elephant" or the "hippopotamus" is denoted. Since the time of Bochart, who has gone into an extended examination of the subject ("Hieroz." P. ii. L. ii. c. xv.), the common opinion has been that the latter is here referred to. As a "specimen" of the method of interpreting the Bible which has pRev_ailed, and as a proof of the slow progress which has been made toward settling the meaning of a difficult passage, we may refer to some of the opinions which have been entertained in regard to this animal. They are chiefly taken from the collection of opinions made by Schultens, in loc. Among them are the following:
(1) That wild animals in general are denoted. This appears to have been the opinion of the translators of the Septuagint.
(2) Some of the rabbis supposed that a huge monster was referred to, that ate every day "the grass of a thousand mountains."
(3) It has been held by some that the wild bull was referred to. This was the opinion particularly of Sanctius.
(4) The common opinion, until the time of Bochart, has been that the elephant was meant. See the particular authors who have held this opinion enumerated in Schultens.
(5) Bochart maintained, and since his time the opinion has been generally acquiesced in, that the "riverhorse" of the Nile, or the hippopotamus, was referred to. This opinion he has defended at length in the "Hieroz." P. ii. L. v. c. xv.
(6) Others have held that some "hieroglyphic monster" was referred to, or that the whole description was an emblematic representation, though without any living original. Among those who have held this sentiment, some have supposed that it is designed to be emblematic of the old Serpent; others, of the corrupt and fallen nature of man; others, that the proud, the cruel, and the bloody are denoted; most of the "fathers" supposed that the devil was here emblematically represented by the behemoth and the leviathan; and one writer has maintained that Christ was referred to!
To these opinions may be added the supposition of Dr. Good, that the behemoth here described is at present a genus altogether extinct, like the mammoth, and other animals that have been discovered in fossil remains. This opinion is also entertained by the author of the article on "Mazology," in the Edinburgh Encyclopaedia, chiefly for the reason that the description of the "tail" of the behemoth does not well accord with the hippopotamus. There must be admitted to be some plausibility in this conjecture of Dr. Good, though perhaps I shall be able to show that there is no necessity for resorting to this supposition. The word "behemoth" (בהמות behê mô th), used here in the plural number, occurs often in the singular number, to denote a dumb beast, usually applied to the larger kind of quadrupeds. It occurs very often in the Scriptures, and is usually translated "beast," or collectively "cattle."
It usually denotes land animals, in opposition to birds or reptiles. See the Lexicons, and Taylor's "Hebrew Concordance." It is rendered by Dr. Nordheimer (Heb. Con.) in this place, "hippopotamus." The plural form is often used (compare Deu 32:24; ; Jer 12:4; Hab 2:17; Psa 50:10), but in no other instance is it employed as a proper name. Gesenius supposes that under the form of the word used here, there lies concealed some Egyptian name for the hippopotamus, "so modified as to put on the appearance of a Semitic word. Thus, the Ethiopian "pehemout" denotes "water-ox," by which epithet ("bomarino") the Italians also designate the hippopotamus." The translations do not afford much aid in determining the meaning of the word. The Septuagint renders it, θηρία thē ria, "wild beasts;" Jerome retains the word, "Behemoth;" the Chaldee, בעיריא, "beast;" the Syriac retains the Hebrew word; Coverdale renders it, "cruelbeast;" Prof. Lee, "the beasts;" Umbreit, "Nilpferd," "Nile-horse;" and Noyes, "river-horse." The only method of ascertaining, therefore, what animal is here intended, is to compare carefully the characteristics here referred to with the animals now known, and to find in what one these characteristics exist. We may here safely "presume" on the entire accuracy of the description, since we have found the pRev_ious descriptions of animals to accord entirely with the habits of those existing at the present day. The illustration drawn from the passage before us, in regard to the nature of the animal, consists of two parts:
(1) The "place" which the description occupies in the argument. That it is an "aquatic" animal, seems to follow from the plan and structure of the argument. In the two discourses of yahweh Job 38-41, the appeal is made, first, to the phenomena of nature Job 38; then to the beasts of the earth, among whom the "ostrich" is reckoned -25; then to the fowls of the air -30; and then follows the description of the behemoth and the leviathan. It would seem that an argument of this kind would not be constructed without some allusion to the principal wonders of the deep; and the fair presumption, therefore, is, that the reference here is to the principal animals of the aquatic race. The argument in regard to the nature of the animal from the "place" which the description occupies, seems to be confirmed by the fact that the account of the behemoth is immediately followed by that of the leviathan - beyond all question an aquatic monster. As they are here grouped together in the argument, it is probable that they belong to the same class; and if by the leviathan is meant the "crocodile," then the presumption is that the river-horse, or the hippopotamus, is here intended. These two animals, as being Egyptian wonders, are everywhere mentioned together by ancient writers; see Herodotus, ii. 69-71; Diod. Sic. i. 35; and Pliny, "Hist. Nat." xxviii. 8.
(2) The character of the animal may be determined from the "particular things" specified. Those are the following:
(a) It is an amphibious animal, or an animal whose usual resort is the river, though he is occasionally on land. This is evident, because he is mentioned as lying under the covert of the reed and the fens; as abiding in marshy places, or among the willows of the brook, -22, while at other times he is on the mountains, or among other animals, and feeds on grass like the ox, , . This account would not agree well with the elephant, whose residence is not among marshes and fens, but on solid ground.
(b) He is not a carnivorous animal. This is apparent, for it is expressly mentioned that he feeds on grass, and no allusion is made to his at any time eating flesh, , . This part of the description would agree with the elephant as well as with the hippopotamus.
(c) His strength is in his loins, and in the navel of his belly, . This would agree with the hippopotamus, whose belly is equally guarded by his thick skin with the rest of his body, but is not true of the elephant. The strength of the elephant is in his head and neck, and his weakest part, the part where he can be most successfully attacked, is his belly. There the skin is thin and tender, and it is there that the rhinoceros attacks him, and that he is even annoyed by insects. Pliny, Lib. viii. c. 20; Aelian, Lib. xvii. c. 44; compare the notes at .
(d) He is distinguished for some unique movement of his tail - some slow and stately motion, or a certain "inflexibility" of the tail, like a cedar. This will agree with the account of the hippopotamus; see the notes at .
(e) He is remarkable for the strength of his bones, ,
(f) He is remarkable for the quantity of water which he drinks at a time, ; and
(g) he has the power of forcing his way, chiefly by the strength of his nose, through snares by which it is attempted to take him, .
These characteristics agree better with the hippopotamus than with any other known animal; and at present critics, with few exceptions, agree in the opinion that this is the animal which is referred to. As additional reasons for supposing that the "elephant" is not referred to, we may add:
(1) that there is no allusion to the proboscis of the elephant, a part of the animal that could not have failed to be alluded to if the description had pertained to him; and
(2) that the elephant was wholly unknown in Arabia and Egypt.
The hippopotamus Ἱπποπόταμος hippopotamos or "river horse" belongs to the mammalia, and is of the order of the "pachydermata," or thick-skinned animals To this order belong also the elephant, the tapirus, the rhinoceros, and the swine. "Edin. Ency.," art. "Mazology." The hippopotamus is found principally on the banks of the Nile, though it is found also in the other large rivers of Africa, as the Niger, and the rivers which lie between that and the Cape of Good Hope. It is not found in any of the rivers which run north into the Mediterranean except the Nile, and there only at present in that portion which traverses Upper Egypt; and it is found also in the lakes and fens of Ethiopia. It is distinguished by a broad head; its lips are very thick, and the muzzle much inflated; it has four very large projecting curved teeth in the under jaw, and four also in the upper; the skin is very thick, the legs short, four toes on each foot inverted with small hoofs, and the tail is very short.
The appearance of the animal, when on land, is represented as very uncouth, the body being very large, flat, and round, the head enormously large in proportion, the feet as disproportionably short, and the armament of teeth in its mouth truly formidable. The length of a male has been known to be seventeen feet, the height seven, and the circumference fifteen; the head three feet and a half, and the mouth about two feet in width. Mr. Bruce mentions some in the lake Tzana that were twenty feet in length. The whole animal is covered with short hair, which is more thickly set on the under than the upper parts. The general color of the animal is brownish. The skin is exceedingly tough and strong, and was used by the ancient Egyptians for the manufacture of shields. They are timid and sluggish on land, and when pursued they betake themselves to the water, plunge in, and walk on the bottom, though often compelled to rise to the surface to take in fresh air.
In the day-time they are so much afraid of being discovered, that when they rise for the purpose of breathing, they only put their noses out of the water; but in rivers that are unfrequented, by mankind they put out the whole head. In shallow rivers they make deep holes in the bottom to conceal their bulk. They are eaten with avidity by the inhabitants of Africa. The following account of the capture of a hippopotamus serves greatly to elucidate the description in the book of Job, and to show its correctness, even in those points which have formerly been regarded as poetical exaggerations. It is translated from the travels of M. Kuppell, the German naturalist, who visited Upper Egypt, and the countries still further up the Nile, and is the latest traveler in those regions ("Reisen in Nubia, Kordofan, etc.," Frankf. 1829, pp. 52ff). "In the province of Dongola, the fishermen and hippopotamus hunters form a distinct class or caste; and are called in the Berber language Hauauit (pronounced "Howowit.") They make use of a small canoe, formed from a single tree, about ten feet long, and capable of carrying two, and at most three men.
The harpoon which they use in hunting the hippopotamus has a strong barb just back of the blade or sharp edge; above this a long and strong cord is fastened to the iron, and to the other end of this cord a block of light wood, to serve as a buoy, and aid in tracing out and following the animal when struck. The iron is then slightly fastened upon a wooden handle, or lance, about eight feet long. The hunters of the hippopotamus harpoon their prey either by day or by night; but they prefer the former, because they can then better parry the ferocious assaults of the enraged animal. The hunter takes in his right hand the handle of the harpoon, with a part of the cord; in his left the remainder of the cord, with the buoy. In this manner he cautiously approaches the creature as it sleeps by day upon a small island, or he watches at night for those parts of the shore where he hopes the animal will come up out of the water, in order to feed in the fields of grain.
When he has gained the desired distance (about seven paces), he throws the lance with his full strength; and the harpoon, in order to hold, must penetrate the thick hide and into the flesh. The wounded beast conmmonly makes for the water, and plunges beneath it in order to conceal himself; the handle of the harpoon falls off, but the buoy swims, and indicates the direction which the animal takes. The harpooning of the hippopotamus is attended with great danger, when the hunter is perceived by the animal before he has thrown the harpoon. In such cases the beast sometimes rushes, enraged, upon his assailant, and crushes him at once between his wide and formidable jaws - an occurrence that once took place during our residence near Shendi. Sometimes the most harmless objects excite the rage of this animal; thus; in the region of Amera, a hippopotamus once craunched in the same way, several cattle that were fastened to a water-wheel.
So soon as the animal has been successfully struck, the hunters hasten in their canoe cautiously to approach the buoy, to which they fasten a long rope; with the other end of this they proceed to a largo boat or bark, on board of which are their companions. The rope is now drawn in; the pain thus occasioned by the barb of the harpoon excites the rage of the animal, and he no sooner perceives the bark, than he rushes upon it; seizes it, if possible, with his teeth; and sometimes succeeds in shattering it, or oversetting it. The hunters, in the meantime, are not idle; they fasten five or six other harpoons in his flesh, and exert all their strength, by means of the cords of these, to keep him close alongside of the bark, in order thus to diminish, in some measure, the effects of his violence. They endeavor, with a long sharp iron, to divide the "ligamentum lugi," or to beat in the skull - the usual modes in which the natives kill this animal.
Since the carcass of a fullgrown hippopotamus is too large to be drawn out of the water without quite a number of men, they commonly cut up the animal, when killed, in the water, and draw the pieces ashore. In the whole Turkish province of Dongola, there are only one or two hippopotami killed annually. In the years 1821-23, inclusive, there were nine killed, four of which were killed by us. The flesh of the young animal is very good eating; when full grown, they are usually very fat, and their carcass is commonly estimated as equal to four or five oxen. The hide is used only for making whips, which are excellent; and one hide furnishes from three hundred and fifty to five hundred of them. The teeth are not used. One of the hippopotami which we killed was a very old male, and seemed to have reached his utmost growth. He measured, from the snout to the end of the tail, about fifteen feet, and his tusks, from the root to the point, along the external curve, twenty-eight inches.
In order to kill him, we had a battle with him of four hours long, and that too in the night. Indeed, he came very near destroying our large bark, and with it, perhaps, all our lives. The moment he saw the hunters in the small canoe, as they were about to fasten the long rope to the buoy, in order to draw him in, he threw himself with one rush upon it, dragged it with him under water, and shattered it to pieces. The two hunters escaped the extreme danger with great difficulty. Out of twenty-five musketballs which were fired into the monster's head, at the distance of five feet, only one penetrated the hide and the bones near the nose; so that every time he breathed he snorted streams of blood upon the bark. All the other balls remained sticking in the thickness of his hide. We had at last to employ a small cannon, the use of which at so short a distance had not before entered our minds; but it was only after five of its balls, fired at the distance of a few feet, had mangled, most shockingly, the head and body of the monster, that he gave up the ghost.
The darkness of the night augmented the horrors and dangers of the contest. This gigantic hippopotamus dragged our large bark at will in every direction of the stream; and it was in a fortunate moment for us that he yielded, just as he had drawn the bark among a labyrinth of rocks, which might have been so much the more dangerous, because, from the great confusion on board, no one had observed them. Hippopotami of the size of the one above described cannot be killed by the natives, for want of a cannon. These animals are a real plague to the land, in consequence of their voraciousness. The inhabitants have no permanent means of keeping them away from their fields and plantations; all that they do is to make a noise during the night with a drum, and to keep up fires in different places. In some parts the hippopotami are so bold that they will yield up their pastures, or places of feeding, only when a large number of persons come rushing upon them with sticks and loud cries."
The method of taking the hippopotamus by the Egyptians was the following: "It was entangled by a running noose, at the extremity of a long line wound upon a reel, at the same time that it was struck by the spear of the chasseur. This weapon consisted of a broad, flat blade, furnished with a deep tooth or barb at the side, having a strong rope of considerable length attached to its upper end, and running over the notched summit of a wooden shaft, which was inserted into the head or blade, like a common javelin. It was thrown in the same manner, but on striking, the shaft fell and the iron head alone remained in the body of the animal, which, on receiving the wound, plunged into deep water, the rope having been immediately let out. When fatigued by exertion, the hippopotamus was dragged to the boat, from which it again plunged, and the same was repeated until it became perfectly exhausted: frequently receiving additional wounds, and being entangled by other nooses, which the attendants held in readiness, as it was brought within their reach." Wilkinson's "Manners and Customs of the Ancient Egyptians," vol. iii. pp. 70, 71.
Which I made with thee - That is, either "I have made him as well as you, have formed him to be a fellow-creature with thee," or, "I have made him near thee " - to wit, in Egypt. The latter Bochart supposes to be the true interpretation, though the former is the more natural. According to that, the meaning is, that God was the Creator of both; and he calls on Job to contemplate the power and greatness of a fellow-creature, though a brute, as illustrating his own power and majesty. The annexed engraving - the figures drawn from the living animal - shows the general appearance of the massive and unwieldy hippopotamus. The huge head of the animal, from the prominency of its eyes, the great breadth of its muzzle, and the singular way in which the jaw is placed in the head, is almost grotesque in its ugliness. When it opens its jaws its enormously large mouth and tongue, pinkish and fleshy, and armed with tusks of most formidable character, is particularly striking. In the engraving hippopotami are represented as on a river bank asleep, and in the water, only the upper part of the head appearing above the surface, and an old animal is conveying her young one on her back down the stream.
He eateth grass as an ox - This is mentioned as a remarkable property of this animal. The "reasons" why it was regarded as so remarkable may have been:
(1) that it might have been supposed that an animal so huge and fierce, and armed with such a set of teeth, would be carnivorous, like the lion or the tiger; and
(2) it was remarkable that an animal that commonly lived in the water should be graminivorous, as if it were wholly a land animal.
The common food of the hippopotamus is "fish." In the water they pursue their prey with great swiftness and perseverance. They swim with much force, and are capable of remaining at the bottom of a river for thirty or forty minutes. On some occasions three or four of them are seen at the bottom of a river, near some cataract, forming a kind of line, and seizing upon such fish as are forced down by the violence of the stream. "Goldsmith." But it often happens that this kind of food is not found in suffient abundance, and the animal is then forced on land, where it commits great depredations among plantations of sugar cane and grain. The fact here adverted to, that the food of the hippopotamus is grass or herbs, is also mentioned by Diodorus - Κατανέμεται τόν τε σῖτον και τόν χορτον Katanemetai ton te siton kai ton chorton. The same thing is mentioned also by Sparrmann, "Travels through South Africa," p. 563, German Translation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:15: behemoth: בהמות [Strong's H930], Perhaps an extinct dinosaur, maybe a Diplodocus or Brachiosaurus, the exact meaning is unknown. Some translate as elephant or hippopotamus but from the description in Job 40:15-24, this is patently absurd.
which: Gen 1:24-26
he: Job 40:20, Job 39:8; Psa 104:14
Job 40:17
Carl Friedrich Keil and Franz Delitzsch
40:10
10 Deck thyself then with pomp and dignity,
And in glory and majesty clothe thyself!
11 Let the overflowings of thy wrath pour forth,
And behold all pride, and abase it!
12 Behold all pride, bring it low,
And cast down the evil-doers in their place;
13 Hide them in the dust together,
Bind their faces in secret:
14 Then I also will praise thee,
That thy right hand obtaineth thee help.
He is for once to put on the robes of the King of kings (עדה, comp. עטח, to wrap round, Ps 104:2), and send forth his wrath over pride and evil-doing, for their complete removal. הפיץ, effundere, diffundere, as Arab. afâda, vid., Job 37:11. עברות, or rather, according to the reading of Ben-Ascher, עברות ,rehcsA, in its prop. signif. oversteppings, i.e., overflowings. In connection with Job 40:11, one is directly reminded of the judgment on everything that is high and exalted in Isa 2, where beטמנם בּעפר also has its parallel (Is 2:10). Not less, however, does Job 40:14 recall Is 59:16; Is 63:5 (comp. Ps 98:1); Isaiah I and II have similar descriptions to the book of Job. The ἁπ. λεγ. הדך is Hebraeo-Arab.; hadaka signifies, like hadama, to tear, pull to the ground. In connection with תמוּן (from טמן; Aram., Arab., טמר), the lower world, including the grave, is thought of (comp. Arab. mat-murât, subterranean places); חבשׁ signifies, like Arab. ḥbs IV, to chain and to imprison. Try it only for once - this is the collective thought - to act like Me in the execution of penal justice, I would praise thee. That he cannot do it, and yet venture with his short-sightedness and feebleness to charge God's rule with injustice, the following pictures of foreign animals are now further intended to make evident to him: -
Geneva 1599
40:15 Behold now (e) behemoth, which I made (f) with thee; he eateth (g) grass as an ox.
(e) This beast is thought to be the elephant, or some other, which is unknown.
(f) Whom I made as well as you.
(g) This commends the providence of God toward man: for if he were given to devour as a lion, nothing would be able to resist him, or content him.
John Gill
40:15 Behold, now behemoth,.... The word is plural, and signifies beasts, and may be used to denote the chiefest and largest of beasts, and therefore is commonly understood of the elephant; and certain it is that a single beast is described in the following account, and so the word is rendered, Ps 73:22; The word is here rendered by the Septuagint "beasts"; which is the word used by the Greeks (c) for elephants as "belluae", a word of the same signification, is by the Latins (d): and so the Sabines called an elephant "barrus", and the Indians "barro" (e), a "beast"; and it may be observed, that ivory is called "shenhabbim", 3Kings 10:22; that is, "shenhabehim", "behem" or "behemoth" (f), the tooth of the beast: and it may be also observed, that Seneca (g) says, that the Nile produces beasts like the sea; meaning particularly the crocodile and hippopotamus. Bochart dissents from the commonly received opinion of the elephant being meant; and thinks the "hippopotamus", or river horse, is intended so called from its having a head like a horse; and is said to have a mane, and to neigh like one, and to bear some resemblance to it in its snout, eyes, ears, and back (h). And the reasons that celebrated author has given for this his opinion have prevailed on many learned men to follow him; and there are some things in the description of behemoth, as will be observed, which seem better to agree with the river horse than with the elephant. It is an amphibious creature, and sometimes lives upon the land, and sometimes in the water; and by various (i) writers is often called a beast and four footed one:
which I made with thee; or as well as thee; it being equally the work of my hands, a creature as thou art: or made on the continent, as than art, so Aben Ezra; and made on the same day man was made; which those observe, who understand it of the elephant; or, which cometh nearest to thee, the elephant being, as Pliny (k) says, the nearest to man in sense; and no beast more prudent, as Cicero (l) affirms. But the above learned writer, who interprets it of the river horse, takes the meaning of this phrase to be; that it was a creature in Job's neighbourhood, an inhabitant of the river Nile in Egypt, to which Arabia joined, where Job lived; which is testified by many writers (m): and therefore it is thought more probable that a creature near at hand, and known should be instanced in, and not one that it may be was never seen nor known by Job. But both Diodorus Siculus (n) and Strabo (o) speak of herds of elephants in Arabia, and of that as abounding: with them; and of various places called from them, and the hunting of them, and even of men from eating them;
he eateth grass as an one; which is true both of the elephant and of the river horse: that a land animal should eat grass is not so wonderful; but that a creature who lives in the water should come out of it and eat grass is very strange and worthy of admiration, it is observed: and that the river horse feeds in corn fields and on grass many writers (p) assure us; yea, in the river it feeds not on fishes, but on the roots of the water lily, which fishermen therefore use to bait their hooks with to take it. Nor is it unlike an ox in its shape, and in some parts of its body: hence the Italians call it "bomaris", the "sea ox"; but it is double the size of an ox (q). Olaus Magnus (r) speaks of a sea horse, found between Britain and Norway; which has the head of a horse, and neighs like one; has cloven feet with hoofs like a cow; and seeks its food both in the sea and on the land, and grows to the bigness of an ox, and has a forked tail like a fish.
(See Definition for 0930. Editor)
(c) Suidas in voce Plutarch in Eumenc. (d) Terent. Eunuch. Act. 3. Sc. 1. Plin. Nat. Hist. l. 8. c. 3. (e) Isidor. Origin. l. 12, c. 2. Vid. Horat. Epod. 12. v. 1. (f) Hiller. Oaomastic, Sacr. p. 434. (g) Nat. Quaest. l. 4. c. 2. (h) Vid. lsidor. Origin. l. 12. c. 6. Plin. Nat. Hist. l. 8. c. 25. Aristot. Hist. Animal. l. 2. c. 7. (i) Herodot. Euterpe, sive, l. 2. c. 71. Plin. ib. Ammian, Marcellin. l. 22. Leo African. Descript. African, l. 9. p. 758. (k) Nat. Hist. l. 8. c. 1. (l) De Natur. Deor. l. 1. (m) Solin. Polyhist. c. 45. Aelian. de Animal. l. 5. c. 53. Philo de Praemiis, p. 924. Plin. Afric. ut supra. (Nat. Hist. l. 8. c. 1.) (n) Bibliothec. l. 2. p. 136. & l. 3. p. 173, 174, 175. (o) Geograph. l. 16. p. 531, 533. (p) Diodor. Sic. l. 1. p. 31. Aelian. Plin. Solin. Ammian. ut supra. (q) Ludolf. Ethiop. Hist. l. 1. c. 11. (r) De Ritu Septent. Gent. l. 21. c. 26.
John Wesley
40:15 Behemoth - Very learned men take the leviathan to be the crocodile, and the behemoth to be the river - horse, which may fitly be joined with the crocodile, both being well known to Joband his friends, as being frequent in the adjacent parts, both amphibious, living and preying both in the water and upon the land. And both creatures of great bulk and strength. Made - As I made thee. Grass - The river - horse comes out of the river upon the land to feed upon corn, and hay, or grass, as an ox doth, to whom also he is not unlike in the form of his head and feet, and in the bigness of his body, whence the Italians call him, the sea - ox.
Robert Jamieson, A. R. Fausset and David Brown
40:15 God shows that if Job cannot bring under control the lower animals (of which he selects the two most striking, behemoth on land, leviathan in the water), much less is he capable of governing the world.
behemoth--The description in part agrees with the hippopotamus, in part with the elephant, but exactly in all details with neither. It is rather a poetical personification of the great Pachydermata, or Herbivora (so "he eateth grass"), the idea of the hippopotamus being predominant. In Job 40:17, "the tail like a cedar," hardly applies to the latter (so also Job 40:20, Job 40:23, "Jordan," a river which elephants alone could reach, but see on Job 40:23). On the other hand, Job 40:21-22 are characteristic of the amphibious river horse. So leviathan (the twisting animal), Job 41:1, is a generalized term for cetacea, pythons, saurians of the neighboring seas and rivers, including the crocodile, which is the most prominent, and is often associated with the river horse by old writers. "Behemoth" seems to be the Egyptian Pehemout, "water-ox," Hebraized, so-called as being like an ox, whence the Italian bombarino.
with thee--as I made thyself. Yet how great the difference! The manifold wisdom and power of God!
he eateth grass--marvellous in an animal living so much in the water; also strange, that such a monster should not be carnivorous.
40:1140:11: Ահաւանիկ ո՛յժ իւր զմիջով իւրով, եւ զօրութիւն զպորտիւ որովայնի իւրոյ[9550]։ [9550] Ոմանք. Ահաւասիկ ոյժ... զպորտոյ որովայնի։
11 Ահա նրա ուժը մէջքին է, զօրութիւնը՝ որովայնի պորտի շուրջ:
16 Ահա հիմա անոր զօրութիւնը իր մէջքն է Եւ ոյժը փորին մկաններուն* մէջ։
Ահաւանիկ ոյժ իւր զմիջով իւրով, եւ զօրութիւն զպորտիւ որովայնի իւրոյ:

40:11: Ահաւանիկ ո՛յժ իւր զմիջով իւրով, եւ զօրութիւն զպորտիւ որովայնի իւրոյ[9550]։
[9550] Ոմանք. Ահաւասիկ ոյժ... զպորտոյ որովայնի։
11 Ահա նրա ուժը մէջքին է, զօրութիւնը՝ որովայնի պորտի շուրջ:
16 Ահա հիմա անոր զօրութիւնը իր մէջքն է Եւ ոյժը փորին մկաններուն* մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
40:1140:11 вот, его сила в чреслах его и крепость его в мускулах чрева его;
40:16 ἰδοὺ ιδου see!; here I am δὴ δη in fact ἰσχὺς ισχυς force αὐτοῦ αυτος he; him ἐπ᾿ επι in; on ὀσφύι οσφυς loins; waist ἡ ο the δὲ δε though; while δύναμις δυναμις power; ability ἐπ᾿ επι in; on ὀμφαλοῦ ομφαλος stomach; pregnant
40:16 הִנֵּה־ hinnē- הִנֵּה behold נָ֣א nˈā נָא yeah כֹחֹ֣ו ḵōḥˈô כֹּחַ strength בְ vᵊ בְּ in מָתְנָ֑יו moṯnˈāʸw מָתְנַיִם hips וְ֝ ˈw וְ and אֹנֹ֗ו ʔōnˈô אֹון generative power בִּ bi בְּ in שְׁרִירֵ֥י šᵊrîrˌê שָׁרִיר sinew בִטְנֹֽו׃ viṭnˈô בֶּטֶן belly
40:11. fortitudo eius in lumbis eius et virtus illius in umbilicis ventris eiusHis strength is in his loins, and his force in the navel of his belly.
16. Lo now, his strength is in his loins, and his force is in the muscles of his belly.
40:11. Scatter the arrogant with your wrath, and, when you see all the arrogant, humble them.
40:11. Cast abroad the rage of thy wrath: and behold every one [that is] proud, and abase him.
KJV [16] Lo now, his strength [is] in his loins, and his force [is] in the navel of his belly:

40:11 вот, его сила в чреслах его и крепость его в мускулах чрева его;
40:16
ἰδοὺ ιδου see!; here I am
δὴ δη in fact
ἰσχὺς ισχυς force
αὐτοῦ αυτος he; him
ἐπ᾿ επι in; on
ὀσφύι οσφυς loins; waist
ο the
δὲ δε though; while
δύναμις δυναμις power; ability
ἐπ᾿ επι in; on
ὀμφαλοῦ ομφαλος stomach; pregnant
40:16
הִנֵּה־ hinnē- הִנֵּה behold
נָ֣א nˈā נָא yeah
כֹחֹ֣ו ḵōḥˈô כֹּחַ strength
בְ vᵊ בְּ in
מָתְנָ֑יו moṯnˈāʸw מָתְנַיִם hips
וְ֝ ˈw וְ and
אֹנֹ֗ו ʔōnˈô אֹון generative power
בִּ bi בְּ in
שְׁרִירֵ֥י šᵊrîrˌê שָׁרִיר sinew
בִטְנֹֽו׃ viṭnˈô בֶּטֶן belly
40:11. fortitudo eius in lumbis eius et virtus illius in umbilicis ventris eius
His strength is in his loins, and his force in the navel of his belly.
40:11. Scatter the arrogant with your wrath, and, when you see all the arrogant, humble them.
40:11. Cast abroad the rage of thy wrath: and behold every one [that is] proud, and abase him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. Вдали от реки (ст. 15) гиппопотам появляется лишь тогда, когда чувствует недостаток в пище. Обычное же его местопребывание при воде, среди лотоса (евр. "цеелим" = "тенистые деревья") и другой растительности.
Adam Clarke: Commentary on the Bible - 1831
40:16: His strength is in his loins - This refers to his great agility, notwithstanding his bulk; by the strength of his loins he was able to take vast springs, and make astonishing bounds.
Albert Barnes: Notes on the Bible - 1834
40:16: Lo now, his strength is in his loins - The inspection of the figure of the hippopotamus will show the accuracy of this. The strength of the elephant is in the neck; of the lion in the paw; of the horse and ox in the shoulders; but the principal power of the river-horse is in the loins; compare Nah 2:1. This passage is one that proves that the elephant cannot be referred to.
And his force is in the navel of his belly - The word which is here rendered "navel" (שׁריר shâ rı̂ yr) means properly "firm, hard, tough," and in the plural form, which occurs here, means the "firm," or "tough" parts of the belly. It is not used to denote the "navel" in any place in the Bible, and should not have been so rendered here. The reference is to the muscles and tendons of this part of the body, and perhaps particularly to the fact that the hippopotamus, by crawling so much on his belly among the stones of the stream or on land, acquires a special hardness or strength in those parts of the body. This clearly proves that the elephant is not intended. In that animal, this is the most tender part of the body. Pliny and Solinus both remark that the elephant has a thick, hard skin on the back, but that the skin of the belly is soft and tender. Pliny says ("Hist. Nat." Lib. viii. c. 20), that the rhinoceros, when about to attack an elephant, "seeks his belly, as if he knew that that was the most tender part." So Aelian, "Hist." Lib. xvii. c. 44; see Bochart, as above.
John Gill
40:16 Lo now, his strength is in his loins,.... The strength of the elephant is well known, being able to carry a castle on its back, with a number of men therein; but what follows does not seem so well to agree with it;
and his force is in the navel of his belly; since the belly of the elephant is very tender; by means of which the rhinoceros, its enemy, in its fight with it, has the advantage of it, by getting under its belly, and ripping it up with its horn (s). In like manner Eleazar the Jew killed one of the elephants of Antiochus, by getting between its legs, and thrusting his sword into its navel (t); which fell and killed him with the weight of it. On the other hand, the "river horse" is covered with a skin all over, the hardest and strongest of all creatures (u), as not to be pierced with spears or arrows (w); and of it dried were made helmets, shields, spears, and polished darts (x). That which Monsieur Thevenot (y) saw had several shot fired at it before it fell, for the bullets hardly pierced through its skin. We made several shot at him, says another traveller (z), but to no purpose; for they would glance from him as from a wall. And indeed the elephant is said to have such a hard scaly skin as to resist the spear (a): and Pliny (b), though he speaks of the hide of the river horse being so thick that spears are made of it; yet of the hide of the elephant, as having targets made of that, which are impenetrable.
(s) Aelian. de Amimal. l. 17. c. 44. Plin. l. 8. c. 10, 20. Vid. Solin. c. 38. Diodor. Sic. l. 3. p. 167. & Strabo. Geograph. l. 16. p. 533. (t) Joseph. Ben Gorion. Hist. Heb. l. 3. c. 20. 1 Maccab. vi. 46. (u) Diodor. Sic. ut supra. (l. 3. p. 167) Plin. l. 8. c. 25. (w) Ptolem. Geograph. l. 7. c. 2. Fragment. Ctesiae ad Calcem Herodot. p. 701. Ed. Gronov. Boius apud Kircher. China cum Momument. p. 193. (x) Herodot. ut supra. (p. 701) Aristot. Hist. Animal. l. 2. c. 7. Plin. l. 11. c. 39. (y) Travels, part 1. c. 72. (z) Dampier's Voyages, vol. 2. part 2. p. 105. (a) Heliodor. Ethiop. Hist. l. 9. c. 18. (b) Nat. Hist. l. 11. c. 39. Vid. Vossium in Melam. de Situ Orbis, l. 1. c. 5. p. 28.
John Wesley
40:16 Strength - He hath strength answerable to his bulk, but this strength by God's wise and merciful providence is not an offensive strength, consisting in, or put forth by horns or claws, as it is in ravenous creatures, but only defensive and seated in his loins, as it is in other creatures.
Robert Jamieson, A. R. Fausset and David Brown
40:16 navel--rather, "muscles" of his belly; the weakest point of the elephant, therefore it is not meant.
40:1240:12: Կանգնեաց զտտուն իւր իբրեւ զնոճի. ջիլք իւր զմիմեամբք պատեալ[9551]. [9551] Ոսկան. Կանգնեաց զտուտ իւր։ Ոմանք. Եւ ջիլք իւր զմիջովք պատեալ։
12 Իր պոչը նոճու պէս տնկել է,
17 Պոչը կ’երերցնէ եղեւինի պէս, Ազդրերուն ջիղերը հիւսուած են։
Կանգնեաց զտտուն իւր իբրեւ զնոճի. ջիղք իւր զմիմեամբք պատեալ:

40:12: Կանգնեաց զտտուն իւր իբրեւ զնոճի. ջիլք իւր զմիմեամբք պատեալ[9551].
[9551] Ոսկան. Կանգնեաց զտուտ իւր։ Ոմանք. Եւ ջիլք իւր զմիջովք պատեալ։
12 Իր պոչը նոճու պէս տնկել է,
17 Պոչը կ’երերցնէ եղեւինի պէս, Ազդրերուն ջիղերը հիւսուած են։
zohrab-1805▾ eastern-1994▾ western am▾
40:1240:12 поворачивает хвостом своим, как кедром; жилы же на бедрах его переплетены;
40:17 ἔστησεν ιστημι stand; establish οὐρὰν ουρα tail ὡς ως.1 as; how κυπάρισσον κυπαρισσος the δὲ δε though; while νεῦρα νευρον he; him συμπέπλεκται συμπλεκω twine together
40:17 יַחְפֹּ֣ץ yaḥpˈōṣ חפץ bend down זְנָבֹ֣ו zᵊnāvˈô זָנָב tail כְמֹו־ ḵᵊmô- כְּמֹו like אָ֑רֶז ʔˈārez אֶרֶז cedar גִּידֵ֖י gîḏˌê גִּיד sinew פַחֲדָ֣יופחדו *faḥᵃḏˈāʸw פַּחַד thigh יְשֹׂרָֽגוּ׃ yᵊśōrˈāḡû שׂרג intertwine
40:12. constringit caudam suam quasi cedrum nervi testiculorum eius perplexi suntHe setteth up his tail like a cedar, the sinews of his testicles are wrapped together.
17. He moveth his tail like a cedar: the sinews of his thighs are knit together.
40:12. Look down upon each of the arrogant and confound them, and crush the impious in their place.
40:12. Look on every one [that is] proud, [and] bring him low; and tread down the wicked in their place.
KJV [17] He moveth his tail like a cedar: the sinews of his stones are wrapped together:

40:12 поворачивает хвостом своим, как кедром; жилы же на бедрах его переплетены;
40:17
ἔστησεν ιστημι stand; establish
οὐρὰν ουρα tail
ὡς ως.1 as; how
κυπάρισσον κυπαρισσος the
δὲ δε though; while
νεῦρα νευρον he; him
συμπέπλεκται συμπλεκω twine together
40:17
יַחְפֹּ֣ץ yaḥpˈōṣ חפץ bend down
זְנָבֹ֣ו zᵊnāvˈô זָנָב tail
כְמֹו־ ḵᵊmô- כְּמֹו like
אָ֑רֶז ʔˈārez אֶרֶז cedar
גִּידֵ֖י gîḏˌê גִּיד sinew
פַחֲדָ֣יופחדו
*faḥᵃḏˈāʸw פַּחַד thigh
יְשֹׂרָֽגוּ׃ yᵊśōrˈāḡû שׂרג intertwine
40:12. constringit caudam suam quasi cedrum nervi testiculorum eius perplexi sunt
He setteth up his tail like a cedar, the sinews of his testicles are wrapped together.
40:12. Look down upon each of the arrogant and confound them, and crush the impious in their place.
40:12. Look on every one [that is] proud, [and] bring him low; and tread down the wicked in their place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Вместо синодального: "вот он пьет из реки и не торопится", буквальный перевод должен быть такой: "пусть река поглощает его, он не страшится". Вода - родная стихия бегемота; ему не страшны разливы Нила и течение такой быстрой реки, как Иордан. Иордан в смысле собственного имени употребляется лишь как пример быстрой реки. Буквальное понимание: "бегемот не боится Иордана" недопустимо потому, что во времена Иова в нем не водилось гиппопотамов. Другие экзегеты понимают "йарден", как имя общее: "течение воды", и сближают его с словом "йор", - "канал", служащим для обозначения Нила.
Adam Clarke: Commentary on the Bible - 1831
40:17: He moveth his tail like a cedar - Therefore it was neither the elephant, who has a tail like that of the hog, nor the hippopotamus, whose tail is only about a foot long.
The sinews of his stones - I translate with Mr. Good, and for the same reasons, the sinews of his haunches, which is still more characteristic; as the animal must have excelled in leaping.
Albert Barnes: Notes on the Bible - 1834
40:17: He moveth his tail like a cedar - Margin, "setteth up." The Hebrew word (חפץ châ phê ts) means "to bend, to curve;" and hence, it commonly denotes "to be inclined, favorably disposed to desire or please." The obvious meaning here is, that this animal had some remarkable power of "bending" or "curving" its tail, and that there was some resemblance in this to the motion of the cedar-tree when moved by the wind. In "what" this resemblance consisted, or how this was a proof of its power, it is not quite easy to determine. Rosenmuller says that the meaning is, that the tail of the hippopotamus was "smooth, round, thick, and firm," and in this respect resembled the cedar. The tail is short - being, according to Abdollatiph (see Ros.), about half a cubit in length. In the lower part, says he, it is thick, "equalling the extremities of the fingers;" and the idea here, according to this, is, that this short, thick, and apparently firm tail, was bent over by the will of the animal as the wind bends the branches of the cedar.
The point of comparison is not the "length," but the fact of its being easily bent over or curved at the pleasure of the animal. Why this, however, should have been mentioned as remarkable, or how the power of the animal in this respect differs from others, is not very apparent. Some, who have supposed the elephant to be here referred to, have understood this of the proboscis. But though "this would be" a remarkable proof of the power of the animal, the language of the original will not admit of it. The Hebrew word (זנב zâ nâ b) is used only to denote the tail. It is "possible" that there may be here an allusion to the unwieldy nature of every part of the animal, and especially to the thickness and inflexibility of the skin and what was remarkable was, that notwithstanding this, this member was entirely at its command. Still, the reason of the comparison is not very clear. The description of the movement of the "tail" here given, would agree much better with some of the extinct orders of animals whose remains have been recently discovered and arranged by Cuvier, than with that of the hippopotamus. Particularly, it would agree with the account of the ichthyosaurus (see Buckland's "Geology, Bridgewater Treatise," vol. i. 133ff), though the other parts of the animal here described would not accord well with this.
The sinews of his stones are wrapped together - Good renders this, "haunches;" Noyes, Prof. Lee, Rosenmuller, and Schultens, "thighs;" and the Septuagint simply has: "his sinews." The Hebrew word used here (פחד pachad) means properly "fear, terror," Exo 15:16; ; and, according to Gesenius, it then means, since "fear" is transferred to cowardice and shame, anything which "causes" shame, and hence, the secret parts. So it is understood here by our translators; but there does not seem to be any good reason for this translation, but there is every reason why it should not be thus rendered. The "object" of the description is to inspire a sense of the "power" of the animal, or of his capacity to inspire terror or dread; and hence, the allusion here is to those parts which were fitted to convey this dread, or this sense of his power - to wit, his strength. The usual meaning of the word, therefore, should be retained, and the sense then would be, "the sinews of his terror," that is, of his parts fitted to inspire terror, "are wrapped together;" are firm, compact, solid. The allusion then is to his thighs or haunches, as being formidable in their aspect, and the seat of strength. The sinews or muscles of these parts seemed to be like a hard-twisted rope; compact, firm, solid, and such as to defy all attempts to overcome them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:17: moveth: or, setteth up
the: Job 41:23
Job 40:18
John Gill
40:17 He moveth his tail like a cedar,.... To which it is compared, not for the length and largeness of it; for the tail both of the elephant and of the river horse is short; though Vartomannus (c) says, the tail of the elephant is like a buffalo's, and is four hands long, and thin of hair: but because of the smoothness, roundness, thickness, and firmness of it; such is the tail of the river horse, being like that of a hog or boar (d); which is crooked, twisted, and which it is said to turn back and about at pleasure, as the word used is thought to signify. Aben Ezra interprets it, "maketh to stand": that is, stiff and strong, and firm like a cedar. One writer (e) speaks of the horse of the Nile, as having a scaly tail; but he seems to confound it with the sea horse. Junius interprets it of its penis, its genital part; to which the Targum in the King's Bible is inclined: and Cicero (f) says, the ancients used to call that the tail; but that of the elephant, according to Aristotle (g), is but small, and not in proportion to the size of its body; and not in sight, and therefore can hardly be thought to be described; though the next clause seems to favour this sense:
the sinews of his stones are wrapped together; if by these are meant the testicles, as some think, so the Targums; the sinews of which were wreathed, implicated and ramified, like branches of trees, as Montanus renders it. Bochart interprets this of the sinews or nerves of the river horse, which having such plenty of them, are exceeding strong; so that, as some report, this creature will with one foot sink a boat (h); I have known him open his mouth, says a traveller (i), and set one tooth on the gunnel of a boat, and another on the second strake from the keel, more than four feet distant, and there bite a hole through the plank, and sink the boat.
(c) Navigat. l. 4. c. 9. (d) Aristot. Plin. Solin. & Isidore ut supra. (See Job 40:16.) (e) Nicet. Choniat. apud Fabrit. Gr. Bibliothec. vol. 6. p. 410. (f) Epist. l. 9. ep. 22. (g) Hist. Amimal. l. 2. c. 1. (h) Apud Hierozoic, par. 2. l. 5. c. 14. col. 758. (i) Dampier's Voyages, vol. 2. part 2. p. 105.
John Wesley
40:17 Tail - Which though it be but short, yet when it is erected, is exceeding stiff and strong. Thighs - The sinews of his thighs. His thighs and feet are so sinewy and strong, that one of them is able to break or over - turn a large boat.
Robert Jamieson, A. R. Fausset and David Brown
40:17 like a cedar--As the tempest bends the cedar, so it can move its smooth thick tail [UMBREIT]. But the cedar implies straightness and length, such as do not apply to the river horse's short tail, but perhaps to an extinct species of animal (see on Job 40:15).
stones--rather, "thighs."
wrapped--firmly twisted together, like a thick rope.
40:1340:13: կողք իւր պղնձիք, եւ ողն իւր ձո՛յլ երկաթոյ։
13 ջլերն իրար են հիւսուած, կողերը պղնձից են, ողնաշարը՝ ձոյլ երկաթից:
18 Անոր ոսկորները պղնձէ խողովակներ* են, Անոր անդամները երկաթէ նիգերու պէս են։
Կողք իւր պղնձիք, եւ ողն իւր ձոյլ երկաթոյ:

40:13: կողք իւր պղնձիք, եւ ողն իւր ձո՛յլ երկաթոյ։
13 ջլերն իրար են հիւսուած, կողերը պղնձից են, ողնաշարը՝ ձոյլ երկաթից:
18 Անոր ոսկորները պղնձէ խողովակներ* են, Անոր անդամները երկաթէ նիգերու պէս են։
zohrab-1805▾ eastern-1994▾ western am▾
40:1340:13 ноги у него, как медные трубы; кости у него, как железные прутья;
40:18 αἱ ο the πλευραὶ πλευρα side αὐτοῦ αυτος he; him πλευραὶ πλευρα side χάλκειαι χαλκειος the δὲ δε though; while ῥάχις ραχις he; him σίδηρος σιδηρος iron χυτός χυτος poured; shed
40:18 עֲ֭צָמָיו ˈʕᵃṣāmāʸw עֶצֶם bone אֲפִיקֵ֣י ʔᵃfîqˈê אָפִיק stream נְחוּשָׁ֑ה nᵊḥûšˈā נְחוּשָׁה bronze גְּ֝רָמָ֗יו ˈgᵊrāmˈāʸw גֶּרֶם bone כִּ ki כְּ as מְטִ֥יל mᵊṭˌîl מָטִיל rod בַּרְזֶֽל׃ barzˈel בַּרְזֶל iron
40:13. ossa eius velut fistulae aeris cartilago illius quasi lamminae ferreaeHis bones are like pipes of brass, his gristle like plates of iron.
18. His bones are as tubes of brass; his limbs are like bars of iron.
40:13. Hide them in the dust together and plunge their faces into the pit.
40:13. Hide them in the dust together; [and] bind their faces in secret.
KJV [18] His bones [are as] strong pieces of brass; his bones [are] like bars of iron:

40:13 ноги у него, как медные трубы; кости у него, как железные прутья;
40:18
αἱ ο the
πλευραὶ πλευρα side
αὐτοῦ αυτος he; him
πλευραὶ πλευρα side
χάλκειαι χαλκειος the
δὲ δε though; while
ῥάχις ραχις he; him
σίδηρος σιδηρος iron
χυτός χυτος poured; shed
40:18
עֲ֭צָמָיו ˈʕᵃṣāmāʸw עֶצֶם bone
אֲפִיקֵ֣י ʔᵃfîqˈê אָפִיק stream
נְחוּשָׁ֑ה nᵊḥûšˈā נְחוּשָׁה bronze
גְּ֝רָמָ֗יו ˈgᵊrāmˈāʸw גֶּרֶם bone
כִּ ki כְּ as
מְטִ֥יל mᵊṭˌîl מָטִיל rod
בַּרְזֶֽל׃ barzˈel בַּרְזֶל iron
40:13. ossa eius velut fistulae aeris cartilago illius quasi lamminae ferreae
His bones are like pipes of brass, his gristle like plates of iron.
40:13. Hide them in the dust together and plunge their faces into the pit.
40:13. Hide them in the dust together; [and] bind their faces in secret.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. Человек не может овладеть бегемотом ни открытою силою ("в глазах его"), ни при помощи хитрости.
Adam Clarke: Commentary on the Bible - 1831
40:18: His bones are as strong pieces of brass-bars of iron - The tusk I have mentioned above is uncommonly hard, solid, and weighty for its size.
Albert Barnes: Notes on the Bible - 1834
40:18: His bones are as strong pieces of brass - The circumstance here adverted to was remarkable, because the common residence of the animal was the water, and the bones of aquatic animals are generally hollow, and much less firm than those of land animals. It should be observed here, that the word rendered "brass" in the Scriptures most probably denotes "copper." Brass is a compound metal, composed of copper and zinc; and there is no reason to suppose that the art of compounding it was known at as early a period of the world as the time of Job. The word here translated "strong pieces" (אפיק 'â phı̂ yq) is rendered by Schultens "alvei - channels," or "beds," as of a rivulet or stream; and by Rosenmuller, Gesenius, Noyes, and Umbreit, "tubes" - supposed to allude to the fact that they seemed to be hollow tubes of brass. But the more common meaning of the word is "strong, mighty," and there is no impropriety in retaining that sense here; and then the meaning would be, that his bones were so firm that they seemed to be made of solid metal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:18: Job 7:12; Isa 48:4
Job 40:19
John Gill
40:18 His bones are as strong pieces of brass: his bones are as bars of iron. Than which nothing is stronger. The repetition is made for greater illustration and confirmation; but what is said is not applicable to the elephant, whose bones are porous and rimous, light and spongy for the most part, as appears from the osteology (k) of it; excepting its teeth, which are the ivory; though the teeth of the river horse are said to exceed them in hardness (l); and artificers say (m) they are wrought with greater difficulty than ivory. The ancients, according to Pausanias (n), used them instead of it; who relates, that the face of the image of the goddess Cybele was made of them: and Kircher (o) says, in India they make beads, crucifixes, and statues of saints of them; and that they are as hard or harder than a flint, and fire may be struck out of them. So the teeth of the morss, a creature of the like kind in the northern countries, are valued by the inhabitants as ivory (p), for hardness, whiteness, and weight, beyond it, and are dearer and much traded in; See Gill on Job 40:20; but no doubt not the teeth only, but the other bones of the creature in the text are meant.
(k) In Philosoph. Transact. vol. 5. p. 155, 156. (l) Odoardus Barbosa apud Bochart. ut supra. (Apud Hierozoic. par. 2. l. 5. c. 14. col. 758.) (m) Diepenses apud ib. (n) Arcadica, sive, l. 8. p. 530. (o) China cum Monument. p. 193. (p) Olaus Magnus, ut supra, (De Ritu. Septent. Gent.) l. 2. c. 19. Voyage to Spitzbergen, p. 115.
Robert Jamieson, A. R. Fausset and David Brown
40:18 strong--rather, "tubes" of copper [UMBREIT].
40:1440:14: Նա՛ է սկիզբն արարածոց Տեառն, արարեալ խաղալիք հրեշտակաց նորա[9552]։ [9552] Ոմանք. Արարեալ ՚ի խաղալիկ հրեշ՛՛։
14 Տիրոջ արարածների սկիզբը նա է՝ խաղալիք դարձած հրեշտակների ձեռքին:
19 Աստուծոյ գործին սկիզբն է անիկա. Զանիկա ստեղծողը իր սուրը կրնայ անոր մօտեցնել*։
Նա է սկիզբն [403]արարածոց Տեառն, արարեալ խաղալիկ հրեշտակաց նորա:

40:14: Նա՛ է սկիզբն արարածոց Տեառն, արարեալ խաղալիք հրեշտակաց նորա[9552]։
[9552] Ոմանք. Արարեալ ՚ի խաղալիկ հրեշ՛՛։
14 Տիրոջ արարածների սկիզբը նա է՝ խաղալիք դարձած հրեշտակների ձեռքին:
19 Աստուծոյ գործին սկիզբն է անիկա. Զանիկա ստեղծողը իր սուրը կրնայ անոր մօտեցնել*։
zohrab-1805▾ eastern-1994▾ western am▾
40:1440:14 это верх путей Божиих; только Сотворивший его может приблизить к нему меч Свой;
40:19 τοῦτ᾿ ουτος this; he ἔστιν ειμι be ἀρχὴ αρχη origin; beginning πλάσματος πλασμα contrivance; form κυρίου κυριος lord; master πεποιημένον ποιεω do; make ἐγκαταπαίζεσθαι εγκαταπαιζω under; by τῶν ο the ἀγγέλων αγγελος messenger αὐτοῦ αυτος he; him
40:19 ה֖וּא hˌû הוּא he רֵאשִׁ֣ית rēšˈîṯ רֵאשִׁית beginning דַּרְכֵי־ darᵊḵê- דֶּרֶךְ way אֵ֑ל ʔˈēl אֵל god הָ֝ ˈhā הַ the עֹשֹׂו ʕōśˌô עשׂה make יַגֵּ֥שׁ yaggˌēš נגשׁ approach חַרְבֹּֽו׃ ḥarbˈô חֶרֶב dagger
40:14. ipse principium est viarum Dei qui fecit eum adplicabit gladium eiusHe is the beginning of the ways of God, who made him, he will apply his sword.
19. He is the chief of the ways of God: he that made him can make his sword to approach .
40:14. Then I will confess that your right hand is able to save you.
40:14. Then will I also confess unto thee that thine own right hand can save thee.
KJV [19] He [is] the chief of the ways of God: he that made him can make his sword to approach:

40:14 это верх путей Божиих; только Сотворивший его может приблизить к нему меч Свой;
40:19
τοῦτ᾿ ουτος this; he
ἔστιν ειμι be
ἀρχὴ αρχη origin; beginning
πλάσματος πλασμα contrivance; form
κυρίου κυριος lord; master
πεποιημένον ποιεω do; make
ἐγκαταπαίζεσθαι εγκαταπαιζω under; by
τῶν ο the
ἀγγέλων αγγελος messenger
αὐτοῦ αυτος he; him
40:19
ה֖וּא hˌû הוּא he
רֵאשִׁ֣ית rēšˈîṯ רֵאשִׁית beginning
דַּרְכֵי־ darᵊḵê- דֶּרֶךְ way
אֵ֑ל ʔˈēl אֵל god
הָ֝ ˈhā הַ the
עֹשֹׂו ʕōśˌô עשׂה make
יַגֵּ֥שׁ yaggˌēš נגשׁ approach
חַרְבֹּֽו׃ ḥarbˈô חֶרֶב dagger
40:14. ipse principium est viarum Dei qui fecit eum adplicabit gladium eius
He is the beginning of the ways of God, who made him, he will apply his sword.
40:14. Then I will confess that your right hand is able to save you.
40:14. Then will I also confess unto thee that thine own right hand can save thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. Под именем левиафана (III:6; Пс LXXIII:14; CIII:26) разумеется, как думают, крокодил. Право на такое понимание дает между прочим еврейское выражение данного стиха: "тимшок" ("можешь ли вытащить"), составляющее намек на коптское название крокодила - "temsah" и современное арабское "timsah". Еврейский язык не имеет особого имени для этого животного, как не встречающегося в Палестине. Крокодила нельзя поймать обычным при ловле рыб способом, - удою, невозможно и вытащить его из воды, захватив за язык веревкою. Невозможность объясняется тем, что язык крокодила прикреплен перепонкою к двум краям нижней челюсти, в силу чего животное не может ни протянуть его, ни высунуть наружу. Древние, вслед за Геродотом (II, 68), верили, что у крокодила совсем нет языка.
Adam Clarke: Commentary on the Bible - 1831
40:19: He is the chief of the ways of God - The largest, strongest, and swiftest quadruped that God has formed.
He that made him - No power of man or beast can overcome him. God alone can overcome him, and God alone could make his sword (of extinction) approach to him.
Albert Barnes: Notes on the Bible - 1834
40:19: He is the chief of the ways of God - In size and strength. The word rendered "chief" is used in a similar sense in Num 24:20, "Amalek was the first of the nations;" that is, one of the most powerful and mighty of the nations.
He that made him can make his sword approach unto him - According to this translation, the sense is, that God had power over him, notwithstanding his great strength and size, and could take his life when he pleased. Yet this, though it would be a correct sentiment, does not seem to be that which the connection demands. That would seem to require some allusion to the strength of the animal; and accordingly, the translation suggested by Bochart, and adopted substantially by Rosenmuller, Umbreit, Noyes, Schultens, Prof. Lee, and others, is to be preferred - "He that made him furnished him with a sword." The allusion then would be to his strong, sharp teeth, hearing a resemblance to a sword, and designed either for defense or for the purpose of cutting the long grass on which it fed when on the land. The propriety of this interpretation may be seen vindicated at length in Bochart, "Hieroz." P. ii. Lib. v. c. xv. pp. 766, 762. The ἅρπη harpē, i. e. the sickle or scythe, was ascribed to the hippopotamus by some of the Greek writers. Thus, Nicander, "Theriacon," verse 566:
Η ἵππον, τὸν Νεῖλος ύπερ Σάιν αἰθαλοεσσαν
Βόσκει, ἀρούρησιν δὲ κακὴν ἐπιβάλλεται
ἍΡΠΗΝ.
Ee hippon, ton Neilos huper Sain aithaloessan
Boskei, arourē sin de kakē n epiballetai.
Harpē n
On this passage the Scholiast remarks, "The ἅρπη harpē, means a sickle, and the teeth of the hippopotamus are so called - teaching that this animal consumes (τρώγει trō gei) the harvest." See Bochart also for other examples. A slight inspection of the "cut" will show with what propriety it is said of the Creator of the hippopotamus, that he had armed him with a sickle, or sword.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:19: the chief: Job 26:13; Psa 104:24
he that: Psa 7:12; Isa 27:1
Job 40:20
Geneva 1599
40:19 (h) He [is] the chief of the ways of God: (i) he that made him can make his sword to approach [unto him].
(h) He is one of the chief works of God among the beasts.
(i) Though man dare not come near him, yet God can kill him.
John Gill
40:19 He is the chief of the ways of God,.... Or the beginning of them, that is, of the works of God in creation; which must be restrained to animals, otherwise there were works wrought before any of them were created. There were none made before the fifth day of the creation, and on that day was the river horse made; in which respect it has the preference to the elephant, not made till the sixth day. But if this phrase is expressive of the superior excellency of behemoth over other works of God, as it seems to be, it must be limited to the kind of which it is; otherwise man is the chief of all God's ways or works, made either on the fifth or sixth day: and so as the elephant may be observed to be the chief of the beasts of the earth, or of land animals, for its largeness and strength, its sagacity, docility, gentleness, and the like; so the river horse may be said to be the chief of its kind, of the aquatic animals, or of the amphibious ones, for the bulk of its body, which is not unlike that of the elephant, as says Diodorus Siculus (q); and it has been by some called the Egyptian elephant (r); and also from its great sagacity, of which instances are given by some writers (s). However, it is one of the chief works of God, or a famous, excellent, and remarkable one, which may be the sense of the expression; see Num 24:20. It might be remarked in favour of the elephant, that it seems to have its name from the first and chief; as the first letter in the Hebrew alphabet is called "aleph"; unless it should have its name from this root, on account of its docility;
he that made him can make his sword to approach unto him; not the sword of God, as if this creature could not be killed by any but by him that made it; for whether the elephant or river horse be understood, they are both to be taken and slain: but the sword of behemoth is that which he himself is furnished with; which some understand of the trunk of the elephant, with which he defends himself and annoys others; but that has no likeness of a sword. Bochart (t) renders the word by "harpe", which signifies a crooked instrument, sickle or scythe; and interprets it of the teeth of the river horse, which are sharp and long, and bent like a scythe. That which Thevenot (u) saw had four great teeth in the lower jaw, half a foot long, two whereof were crooked; and one on each side of the jaw; the other two were straight, and of the same length as the crooked, but standing out in the length: see the figure of it in Scheuchzer (w); by which it also appears to have six teeth. Another traveller says (x), of the teeth of the sea horse, that they are round like a bow, and about sixteen inches long, and in the biggest part more than six inches about: but another relation (y) agrees more nearly with Thevenot and Scheuchzer; that four of its teeth are longer than the rest, two in the upper jaw, one on each side, and two more in the under; these last are four or five inches long, the other two shorter; with which it mows down the corn and grass in great quantities: so that Diodorus Siculus (z) observes, that if this animal was very fruitful, and brought forth many young and frequently, the fields in Egypt would be utterly destroyed. This interpretation agrees with what follows.
(q) Ut supra. (Bibliothec. l. 2. p. 136. & l. 3. p. 173. 174. 175.) (r) Achilles Tatius, l. 4. (s) Ammian. Marcellin. Plin. Solin. ut supra. Vid. Plin. l. 28. c. 8. (t) Ut supra, (Apud Hierozoic. par. 2. l. 5. c. 14.) col. 760. (u) Travels, part 1. c. 72. (w) Physic. Sacr. tab. 532. (x) Dampier's Voyages, vol. 2. part 2. p. 105. (y) Capt. Rogers apud Dampier, ib. p. 106. (z) Ut supra. (Bibliothec. l. 2. p. 136. & l. 3. p. 173. 174. 175.)
John Wesley
40:19 The chief - He is one of the chief of God's works, in regard of its great bulk and strength.
Robert Jamieson, A. R. Fausset and David Brown
40:19 Chief of the works of God; so "ways" (Job 26:14; Prov 8:22).
can make his sword to approach--rather, "has furnished him with his sword" (harpe), namely, the sickle-like teeth with which he cuts down grain. English Version, however, is literally right.
40:1540:15: Հասեալ ՚ի վերայ առապար լերին, արար խնդութիւն չորքոտանեաց ՚ի տարտարոսն։
15 Ապառաժ լերան վրայ հասնելով՝ տարտարոսում չորքոտանիների խրախճանք է սարքել:
20 Արդարեւ անոր պաշար կը բերեն լեռները, Ուր դաշտի գազանները կը խաղան։
Հասեալ ի վերայ առապար լերին` արար խնդութիւն չորքոտանեաց ի տարտարոսն:

40:15: Հասեալ ՚ի վերայ առապար լերին, արար խնդութիւն չորքոտանեաց ՚ի տարտարոսն։
15 Ապառաժ լերան վրայ հասնելով՝ տարտարոսում չորքոտանիների խրախճանք է սարքել:
20 Արդարեւ անոր պաշար կը բերեն լեռները, Ուր դաշտի գազանները կը խաղան։
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40:1540:15 горы приносят ему пищу, и там все звери полевые играют;
40:20 ἐπελθὼν επερχομαι come on / against δὲ δε though; while ἐπ᾿ επι in; on ὄρος ορος mountain; mount ἀκρότομον ακροτομος do; make χαρμονὴν χαρμονη quadruped; beast ἐν εν in τῷ ο the ταρτάρῳ ταρταρος Tartarus
40:20 כִּֽי־ kˈî- כִּי that ב֭וּל ˈvûl בּוּל dry wood הָרִ֣ים hārˈîm הַר mountain יִשְׂאוּ־ yiśʔû- נשׂא lift לֹ֑ו lˈô לְ to וְֽ wᵊˈ וְ and כָל־ ḵol- כֹּל whole חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הַ֝ ˈha הַ the שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field יְשַֽׂחֲקוּ־ yᵊśˈaḥᵃqû- שׂחק laugh שָֽׁם׃ šˈām שָׁם there
40:15. huic montes herbas ferunt omnes bestiae agri ludent ibiTo him the mountains bring forth grass: there all the beasts of the field shall play.
20. Surely the mountains bring him forth food; where all the beasts of the field do play.
40:15. Behold, the behemoth, whom I created along with you, eats hay like an ox.
40:15. Behold now behemoth, which I made with thee; he eateth grass as an ox.
KJV [20] Surely the mountains bring him forth food, where all the beasts of the field play:

40:15 горы приносят ему пищу, и там все звери полевые играют;
40:20
ἐπελθὼν επερχομαι come on / against
δὲ δε though; while
ἐπ᾿ επι in; on
ὄρος ορος mountain; mount
ἀκρότομον ακροτομος do; make
χαρμονὴν χαρμονη quadruped; beast
ἐν εν in
τῷ ο the
ταρτάρῳ ταρταρος Tartarus
40:20
כִּֽי־ kˈî- כִּי that
ב֭וּל ˈvûl בּוּל dry wood
הָרִ֣ים hārˈîm הַר mountain
יִשְׂאוּ־ yiśʔû- נשׂא lift
לֹ֑ו lˈô לְ to
וְֽ wᵊˈ וְ and
כָל־ ḵol- כֹּל whole
חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal
הַ֝ ˈha הַ the
שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field
יְשַֽׂחֲקוּ־ yᵊśˈaḥᵃqû- שׂחק laugh
שָֽׁם׃ šˈām שָׁם there
40:15. huic montes herbas ferunt omnes bestiae agri ludent ibi
To him the mountains bring forth grass: there all the beasts of the field shall play.
40:15. Behold, the behemoth, whom I created along with you, eats hay like an ox.
40:15. Behold now behemoth, which I made with thee; he eateth grass as an ox.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. В зависимости от этого с ним нельзя поступить, как с пойманною рыбою. Последней рыбаки продевали сквозь жабры кольцо, привязывали последнее к веревке, прикрепленной на берегу, и снова опускали рыбу в воду, чтобы сохранить ее живою.
Adam Clarke: Commentary on the Bible - 1831
40:20: The mountains bring him forth food - It cannot therefore be the hippopotamus, as he is seldom found far from the rivers where he has his chief residence.
Where all the beasts of the field play - He frequents those places where he can have most prey. He makes a mock of all the beasts of the field. They can neither resist his power, nor escape from his agility. All this answers to what we know of the mammoth, but not at all to the hippopotamus.
Albert Barnes: Notes on the Bible - 1834
40:20: Surely the mountains bring him forth food - That is, though he lies commonly among the reeds and fens, and is in the water a considerable portion of his time, yet he also wanders to the mountains, and finds his food there. But the point of the remark here does not seem to be, that the mountains brought forth food for him, but that he gathered it "while all the wild beasts played around him, or sported in his very presence." It was remarkable that an animal so large and mighty, and armed with such a set of teeth, should not be carnivorous, and that the wild beasts on the mountains should continue their sports without danger or alarm in his very presence. This fact could be accounted for partly because the "motions" of the hippopotamus were so very slow and clumsy that the wild beasts had nothing to fear from him, and could easily escape from him if he were disposed to attack them, and partly from the fact that he seems to have "preferred" vegetable food. The hippopotamus is seldom carnivorous, except when driven by extreme hunger, and in no respect is he formed to be a beast of prey. In regard to "the fact" that the hippopotamus is sometimes found in mountainous or elevated places, see Bochart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:20: the mountains: Job 40:15; Psa 147:8, Psa 147:9
where: Psa 104:14, Psa 104:26
Job 40:21
Carl Friedrich Keil and Franz Delitzsch
40:15
15 Behold now the behmth,
Which I have made with thee:
He eateth grass like an ox.
16 Behold now, his strength is in his loins,
And his force in the sinews of his belly.
17 He bendeth his tail like a cedar branch,
The sinews of his legs are firmly interwoven.
18 His bones are like tubes of brass,
His bones like bars of iron.
בּהמות (after the manner of the intensive plur. הוללות, חכמות, which play the part of the abstract termination), which sounds like a plur., but without the numerical plural signification, considered as Hebrew, denotes the beast κατ ̓ ἐξοχήν, or the giant of beasts, is however Hebraized from the Egyptian p-ehe-mau, (muau), i.e., the (p) ox (ehe) of the water (mau as in the Hebraized proper name משׁה). It is, as Bochart has first of all shown, the so-called river or Nile horse, Hippopotamus amphibius (in Is 30:6, בּהמות נגב, as emblem of Egypt, which extends its power, and still is active in the interest of others), found in the rivers of Africa, but no longer found in the Nile, which is not inappropriately called a horse; the Arab. water-hog is better, Italian bomarino, Eng. sea-cow ?, like the Egyptian p-ehe-mau. The change of p and b in the exchange of Egyptian and Semitic words occurs also elsewhere, e.g., pug' and בּוּץ, harpu and חרב (ἅρπη), Apriu and עברים (according to Lauth). Nevertheless p-ehe-mau (not mau-t, for what should the post-positive fem. art. do here?) is first of all only the בהמות translated back again into the Egyptian by Jablonsky; an instance in favour of this is still wanting. In Hieroglyph the Nile-horse is called apet; it was honoured as divine. Brugsch dwelt in Thebes in the temple of the Apet.
(Note: In the astronomical representations the hippopotamus is in the neighbourhood of the North Pole in the place of the dragon of the present day, and bears the name of hes-mut, in which mut = t. mau, "the mother." Hes however is obscure; Birch explains it by: raging.)
In Job 40:15 עמּך signifies nothing but "with thee," so that thou hast it before thee. This water-ox eats חציר, green grass, like an ox. That it prefers to plunder the produce of the fields - in Arab. chadı̂r signifies, in particular, green barley - is accordingly self-evident. Nevertheless, it has gigantic strength, viz., in its plump loins and in the sinews (שׁרירי, properly the firm constituent parts,
(Note: Staring from its primary signification (made firm, fast), Arab. srı̂r, שׁרירא can signify e.g., also things put together from wood: a throne, a hand-barrow, bedstead and cradle, metaphor. the foundation. Wetzst. otherwise: "The שׂרירי הבטן are not the sinews and muscles, still less 'the private parts' of others, but the four bearers of the animal body = arkân el-batn, viz., the bones of the מתנים, Job 40:16, together with the two shoulder-blades. The Arab. sarı̂r is that on which a thing is supported or rests, on which it stands firmly, or moves about. Neshwn (i. 280) says: ‛sarı̂r is the substratum on which a thing rests,' and the sarı̂r er-ra's, says the same, is the place where the head rests upon the nape of the neck. The Kms gives the same signification primo loco, which shows that it is general; then follows in gen. Arab. muḍṭaja‛, "the support of a thing.")
therefore: ligaments and muscles) of its clumsy belly. The brush of a tail, short in comparison with the monster itself, is compared to a cedar (a branch of it), ratione glabritiei, rotunditatis, spissitudinis et firmitatis (Bochart); since the beast is in general almost without hair, it looks like a stiff, naked bone, and yet it can bend it like an elastic cedar branch; חפץ is Hebraeo-Arab., ḥfḍ
(Note: Wetzst. otherwise: One may compare the Arab. chafaḍa, fut. i, to hold, sit, lie motionless (in any place), from which the signification of desiring, longing, has been developed, since in the Semitic languages the figure of fixing (ta‛alluq) the heard and the eye on any desired object is at the basis of this notion (wherefore such verbs are joined with the praep. בּ). According to this, it is to be explained, "his tail is motionless like (the short and thick stem of) The cedar," for the stunted tail of an animal is a mark of its strength to a Semite. In 1860, as I was visiting the neighbouring mountain fortress of el-Hosn with the octogenarian Fjd, the sheikh of Fk in Gln, we rode past Fjd's ploughmen; and as one of them was letting his team go slowly along, the sheikh cried out to him from a distance: Faster! faster! They (the steers, which thou ploughest) are not oxen weak with age, nor are they the dower of a widow (who at her second marriage receives only a pair of weak wretched oxen from her father or brother); but they are heifers (3-4 year-old steers) with stiffly raised tails (wadhujûluhin muqashmare, מקשׁמר an intensive קשׁוּר or שׁלאנן comp. שׁלאנן, Job 21:23).)
is a word used directly of the bending of wood (el-‛ûd).
Since this description, like the whole book of Job, is so strongly Arabized, פחד, Job 40:17, will also be one word with the Arab. fachidh, the thigh; as the Arabic version also translates: ‛urûku afchâdhihi (the veins or strings of its thigh). The Targ., retaining the word of the text here,
(Note: Another Targ., which translates גבריה ושׁעבוזוהי, penis et testiculi ejus, vid., Aruch s.v. שׁעבז.)
has פּחדין in Lev 21:20 for אשׁך, a testicle, prop. inguina, the groins; we interpret: the sinews of its thighs or legs
(Note: According to Fleischer, fachidh signifies properly the thick-leg (= thigh), from the root fach, with the general signification of being puffed out, swollen, thick.)
are intertwined after the manner of intertwined vine branches, שׂריגים.
(Note: In the choice of the word ישׂרגו, the mushâgarat ed-dawâlı̂ (from שׁגר = שׂרג), "the interweaving of the vine branches" was undoubtedly before the poet's eye; comp. Deutsch. Morgenl. Zeitschr. xi. 477: "On all sides in this delightful corner of the earth (the Ghta) the vine left to itself, in diversified ramifications, often a dozen branches resembling so many huge snakes entangled together, swings to and fro upon the shining stem of the lofty white poplar." And ib. S. 491: "a twisted vine almost the thickness of a man, as though formed of rods of iron (comp. Job 40:18).")
But why is פחדיו pointed thus, and not פחדיו (as e.g., שׁעריו)? It is either an Aramaizing (with אשׁריו it has another relationship) pointing of the plur., or rather, as Khler has perceived, a regularly-pointed dual (like רגליו), from פּחדים (like פּעמים), which is equally suitable in connection with the signification femora as testiculi. מטיל, Job 40:18, is also Hebraeo-Arab.; for Arab. mṭl signifies to forge, or properly to extend by forging (hammering), and to lengthen, undoubtedly a secondary formation of טוּל, tâla, to be long, as makuna of kâna, madana of dâna, massara (to found a fortified city) of sâra, chiefly (if not always) by the intervention of such nouns as makân, medı̂ne, misr (= מצור), therefore in the present instance by the intervention of this metı̂l (= memtûl)
(Note: The noun מטיל is also found in the Lexicon of Neshwn, i. 63: "מטיל is equivalent to ממטוּל, viz., that which is hammered out in length, used of iron and other metals; and one says חדידה מטילה of a piece of iron that has been hammered for the purpose of stretching it." The verb Neshwn explains: "מטל said of iron signifies to stretch it that it may become long." The verb מטל can be regarded as a fusion of the root מדד (מטט, טוּט, comp. מוטה, and Arab. mûṭ Beduin: to take long steps) with the root טוּל, to be long. - Wetzst. The above explanation of the origin of the verb מטל seems to us more probable.)
whence probably μέταλλον (metal), properly iron in bars or rods, therefore metal in a wrought state, although not yet finished.
(Note: Ibn-Koreisch in Pinsker, Likkute, p. קנא, explains it without exactness by sebikat hadı̂d, which signifies a smelted and formed piece of iron.)
Its bones are like tubes of brass, its bones (גּרמיו, the more Aram. word) like forged rods of iron - what an appropriate description of the comparatively thin but firm as iron skeleton by which the plump mass of flesh of the gigantic boar-like grass-eater is carried!
John Gill
40:20 Surely the mountains bring him forth food,.... Grass, which grows on mountains, and is the food of the river horse as well as of the elephant; and therefore is furnished with teeth like a scythe to mow it down; and it is not a small quantity that will suffice it, mountains only can supply it; and marvellous it is that a creature bred in a river should come out of it to seek its food on mountains. There is a creature in the northern parts, as in Russia, Greenland, &c. which is called morss and sea morss, and by the description of it is much like the river horse, of the size of an ox, and having an head like one, with two large long teeth standing out of its upper jaw, and an hairy skin (a), said to be an inch thick, and so tough that no lance will enter it (b); it comes out of the sea, and by its teeth gets up to the tops of mountains, and having fed on grass rolls itself down again into the sea; and this it does by putting its hinder feet to its teeth, and so falls from the mountain with great celerity, as on a sledge (c);
where all the beasts of the field play; skip and dance, and delight in each other, being in no fear of behemoth; whether understood of the elephant or river horse; since neither of them are carnivorous creatures that feed on other animals, but on grass only; and therefore the beasts of the field may feed with them quietly and securely. Pliny (d) says of the elephant, that meeting with cattle in the fields, it will make signs to them not to be afraid of it, and so they will go in company together.
(a) Olaus Magus ut supra, (De Ritu. Septent. Gent.) l. 21. c. 19. Vid. Bochart. ut supra, (Apud Hierozoic. par. 2. l. 5. c. 14.) col. 763. Eden's Travels, p. 318. (b) See the North West Fox, p. 232. Voyage to Spitzbergen, p. 115, 120. Supplement, p. 194. (c) Olaus Magnus, ut supra, (De Ritu. Septent. Gent. l. 21. c. 19.) & Eden's Travels, ut supra. (p. 318.) (d) Nat. Hist. l. 8. c. 7.
John Wesley
40:20 Mountains - Though he lives most in the water, yet he often fetches his food from the land, and from the mountains or hills, which are nigh the river Nile. Play - They not only feed securely, but sport themselves by him, being taught by experience that he is gentle and harmless.
Robert Jamieson, A. R. Fausset and David Brown
40:20 The mountain is not his usual haunt. BOCHART says it is sometimes found there (?).
beasts . . . play--a graphic trait: though armed with such teeth, he lets the beasts play near him unhurt, for his food is grass.
40:1640:16: Ընդ ազգի ազգի՛ ծառովք ննջէ, առ պրտուով եւ եղեգամբ եւ կնիւնով։
16 Տեսակ-տեսակ ծառերի տակ է քուն մտնում՝ շամբի, եղէգի ու կնիւնի տակ:
21 Անիկա ստուերոտ ծառերուն տակ, Եղէգներուն շուքը ու ճահիճներուն մէջ կը պառկի։
Ընդ ազգի ազգի ծառովք ննջէ, առ պրտուով եւ եղեգամբ եւ կնիւնով:

40:16: Ընդ ազգի ազգի՛ ծառովք ննջէ, առ պրտուով եւ եղեգամբ եւ կնիւնով։
16 Տեսակ-տեսակ ծառերի տակ է քուն մտնում՝ շամբի, եղէգի ու կնիւնի տակ:
21 Անիկա ստուերոտ ծառերուն տակ, Եղէգներուն շուքը ու ճահիճներուն մէջ կը պառկի։
zohrab-1805▾ eastern-1994▾ western am▾
40:1640:16 он ложится под тенистыми деревьями, под кровом тростника и в болотах;
40:21 ὑπὸ υπο under; by παντοδαπὰ παντοδαπος tree κοιμᾶται κοιμαω doze; fall asleep παρὰ παρα from; by πάπυρον παπυρος and; even κάλαμον καλαμος stalk; reed καὶ και and; even βούτομον βουτομον butomus; flowering rush
40:21 תַּֽחַת־ tˈaḥaṯ- תַּחַת under part צֶֽאֱלִ֥ים ṣˈeʔᵉlˌîm צֶאֱלִים lotus יִשְׁכָּ֑ב yiškˈāv שׁכב lie down בְּ bᵊ בְּ in סֵ֖תֶר sˌēṯer סֵתֶר hiding place קָנֶ֣ה qānˈeh קָנֶה reed וּ û וְ and בִצָּֽה׃ viṣṣˈā בִּצָּה marshland
40:16. sub umbra dormit in secreto calami et locis humentibusHe sleepeth under the shadow, in the covert of the reed, and in moist places.
21. He lieth under the lotus trees, in the covert of the reed, and the fen.
40:16. His strength is in his lower back, and his power is in the center of his abdomen.
40:16. Lo now, his strength [is] in his loins, and his force [is] in the navel of his belly.
KJV [21] He lieth under the shady trees, in the covert of the reed, and fens:

40:16 он ложится под тенистыми деревьями, под кровом тростника и в болотах;
40:21
ὑπὸ υπο under; by
παντοδαπὰ παντοδαπος tree
κοιμᾶται κοιμαω doze; fall asleep
παρὰ παρα from; by
πάπυρον παπυρος and; even
κάλαμον καλαμος stalk; reed
καὶ και and; even
βούτομον βουτομον butomus; flowering rush
40:21
תַּֽחַת־ tˈaḥaṯ- תַּחַת under part
צֶֽאֱלִ֥ים ṣˈeʔᵉlˌîm צֶאֱלִים lotus
יִשְׁכָּ֑ב yiškˈāv שׁכב lie down
בְּ bᵊ בְּ in
סֵ֖תֶר sˌēṯer סֵתֶר hiding place
קָנֶ֣ה qānˈeh קָנֶה reed
וּ û וְ and
בִצָּֽה׃ viṣṣˈā בִּצָּה marshland
40:16. sub umbra dormit in secreto calami et locis humentibus
He sleepeth under the shadow, in the covert of the reed, and in moist places.
40:16. His strength is in his lower back, and his power is in the center of his abdomen.
40:16. Lo now, his strength [is] in his loins, and his force [is] in the navel of his belly.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Опасность быть пойманным не угрожает крокодилу, а потому с его стороны не может быть просьб, мольбы о даровании, возвращении утраченной свободы.
Adam Clarke: Commentary on the Bible - 1831
40:21: He lieth under the shady trees - This and the following verses refer to certain habits of the behemoth, with which we are and must be unacquainted,
Albert Barnes: Notes on the Bible - 1834
40:21: He lieth under the shady trees - Referring to his usually inactive and lazy life. He is disposed to lie down in the shade, and especially in the vegetable growth in marshy places on the banks of lakes and rivers, rather than to dwell in the open field or in the upland forest. This account agrees well with the habits of the hippopotamus. The word here and in rendered "shady trees" (צאלים tse'eliym), is by Gesenius, Noyes, Prof. Lee, and Schultens, translated "lotus," and "wild lotus." The Vulgate, Syriac, Rosenmuller, Aben-Ezra, and others, render it "shady trees." It occurs nowhere else in the Scriptures, and it is difficult, therefore, to determine its meaning. According to Schultens and Gesenius, it is derived from the obsolete word צאל tsā'al, "to be thin, slender;" and hence, in Arabic it is applied to the "wild lotus" - a plant that grows abundantly on the banks of the Nile, and that often serves the wild beasts of the desert for a place of retreat. It is not very important whether it be rendered the "lotus," or "shades," though the probable derivation of the word seems to favor the former.
In the covert of the reed - It is well known that reeds abounded on the banks of the Nile. These would furnish a convenient and a natural retreat for the hippopotamus.
And fens - בצה bitstsâ h - "marsh, marshy places." This passage proves that the elephant is not here referred to. He is never found in such places.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:21: the reed: Isa 19:6, Isa 19:7, Isa 35:7
Job 40:22
John Gill
40:21 He lieth under the shady trees, in the covert of the reed,
and fens. This may be thought to agree very well with the river horse, the inhabitant of the Nile, where reeds in great plenty grew, and adjoining to which were fenny and marshy places, and shady trees; and, as historians relate (e), this creature takes its lodging among high reeds, and in shady places; yea, the reeds and sugar canes, and the leaves of the papyrus, are part of the food on which it lives; and hence the hunters of them sometimes cover their bait with a reed to take them; though it must be allowed that the elephant delights to be about rivers, and in clayey and fenny places (f), and therefore Aelianus (g) says it may be called the fenny animal.
(e) Ammian. Marcellin. l. 22. Bellonius & Achilles Tatius apud Bochart ut supra. (Apud Hierozoic. par. 2. l. 5. c. 14. col. 760.) (f) Aristot. Hist. Animal. l. 9. c. 46. Plin. l. 8. c. 10. Aelian. de Animal. l. 9. c. 56. (g) lbid. l. 9. c. 24.
Robert Jamieson, A. R. Fausset and David Brown
40:21 lieth--He leads an inactive life.
shady trees--rather, "lotus bushes"; as Job 40:22 requires.
40:1740:17: Հովանոցանան ընդ նովաւ ծա՛ռք մեծամեծք հանդերձ անտառօք՝ եւ ձո՛ղք հագնւոյ[9553]։ [9553] Ոմանք. Հովանացան ընդ նովաւ... եւ ձողք հագնոյ։
17 Նրա գլխաւերեւում հովանի են դառնում մեծամեծ ծառեր՝ անտառով մէկ, եւ բարդու սիւները:
22 Ստուերոտ ծառերը իրենց շուքովը կը ծածկեն զանիկա, Հեղեղատներուն ուռիները անոր բոլորտիքն են։
[404]Հովանոցանան ընդ նովաւ ծառք մեծամեծք հանդերձ անտառօք եւ ձողք հագնւոյ:

40:17: Հովանոցանան ընդ նովաւ ծա՛ռք մեծամեծք հանդերձ անտառօք՝ եւ ձո՛ղք հագնւոյ[9553]։
[9553] Ոմանք. Հովանացան ընդ նովաւ... եւ ձողք հագնոյ։
17 Նրա գլխաւերեւում հովանի են դառնում մեծամեծ ծառեր՝ անտառով մէկ, եւ բարդու սիւները:
22 Ստուերոտ ծառերը իրենց շուքովը կը ծածկեն զանիկա, Հեղեղատներուն ուռիները անոր բոլորտիքն են։
zohrab-1805▾ eastern-1994▾ western am▾
40:1740:17 тенистые дерева покрывают его своею тенью; ивы при ручьях окружают его;
40:22 σκιάζονται σκιαζω though; while ἐν εν in αὐτῷ αυτος he; him δένδρα δενδρον tree μεγάλα μεγας great; loud σὺν συν with; [definite object marker] ῥαδάμνοις ραδαμνος and; even κλῶνες κλων willow-like tree
40:22 יְסֻכֻּ֣הוּ yᵊsukkˈuhû סכך block צֶאֱלִ֣ים ṣeʔᵉlˈîm צֶאֱלִים lotus צִֽלֲלֹ֑ו ṣˈilᵃlˈô צֵל shadow יְ֝סֻבּ֗וּהוּ ˈysubbˈûhû סבב turn עַרְבֵי־ ʕarᵊvê- עֲרָבָה poplar נָֽחַל׃ nˈāḥal נַחַל wadi
40:17. protegunt umbrae umbram eius circumdabunt eum salices torrentisThe shades cover his shadow, the willows of the brook shall compass him about.
22. The lotus trees cover him with their shadow; the willows of the brook compass him about.
40:17. He draws up his tail like a cedar; the sinews of his thighs have been drawn together.
40:17. He moveth his tail like a cedar: the sinews of his stones are wrapped together.
KJV [22] The shady trees cover him [with] their shadow; the willows of the brook compass him about:

40:17 тенистые дерева покрывают его своею тенью; ивы при ручьях окружают его;
40:22
σκιάζονται σκιαζω though; while
ἐν εν in
αὐτῷ αυτος he; him
δένδρα δενδρον tree
μεγάλα μεγας great; loud
σὺν συν with; [definite object marker]
ῥαδάμνοις ραδαμνος and; even
κλῶνες κλων willow-like tree
40:22
יְסֻכֻּ֣הוּ yᵊsukkˈuhû סכך block
צֶאֱלִ֣ים ṣeʔᵉlˈîm צֶאֱלִים lotus
צִֽלֲלֹ֑ו ṣˈilᵃlˈô צֵל shadow
יְ֝סֻבּ֗וּהוּ ˈysubbˈûhû סבב turn
עַרְבֵי־ ʕarᵊvê- עֲרָבָה poplar
נָֽחַל׃ nˈāḥal נַחַל wadi
40:17. protegunt umbrae umbram eius circumdabunt eum salices torrentis
The shades cover his shadow, the willows of the brook shall compass him about.
40:17. He draws up his tail like a cedar; the sinews of his thighs have been drawn together.
40:17. He moveth his tail like a cedar: the sinews of his stones are wrapped together.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24. Тем более из него нельзя сделать послушное, повинующееся человеку орудие ("возьмешь ли его навсегда себе в рабы?") и, как из пойманной птички, предмет детской забавы. "Крокодил часто пожирает женщин и детей, черпающих воду в Ниле; кто же подумал бы обратить в игрушку столь страшное чудовище"?
Adam Clarke: Commentary on the Bible - 1831
40:22: The willows of the brook compass him - This would agree well enough with the hippopotamus.
Albert Barnes: Notes on the Bible - 1834
40:22: The shady trees - Probably the "lote-trees;" see the note at . The same word is used here.
The willow-trees of the brook - Of the "stream," or "rivulet." The Hebrew word (נחל nachal) means rather "a wady;" a gorge or gulley, which is swollen with torrents in the winter, but which is frequently dry in summer; see the notes at . Willows grew commonly on the banks of rivers. They could not be cultivated in the desert; Isa 15:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:22: the willows: Lev 23:40; Isa 15:7; Eze 17:5
Job 40:23
John Gill
40:22 The shady trees cover him with their shadow,.... Under which it lies, as in Job 40:21; which is thought not so well to agree with the elephant, since, according to Aelianus (h) and other writers, it lies not down, at least but rarely, but sleeps standing; it being very troublesome to it to lie down and rise up again; and besides it is represented by some authors (i) as higher than the trees, and therefore this is supposed to agree better with the river horse; especially since it follows,
the willows of the brook compass him about; or the willows of the Nile, as some choose to render it; which would put it out of all doubt that the river horse is intended, if it could be established, it being an inhabitant of that river; and yet the above writer (k) speaks of elephants, when grown old, seeking large thick and shady woods to take up their abode in.
(h) Ibid. (Aelian. de Animal.) c. 31. (i) Ibid. l. 7. c. 6. (k) Ibid. c. 2.
John Wesley
40:22 Brook - Or, of the Nile, of which this word is often used in scripture. His constant residence is in or near this river, or the willows that grow by it.
Robert Jamieson, A. R. Fausset and David Brown
40:23 Rather, "(Though) a river be violent (overflow), he trembleth not"; (for though living on land, he can live in the water, too); he is secure, though a Jordan swell up to his mouth. "Jordan" is used for any great river (consonant with the "behemoth"), being a poetical generalization (see on Job 40:15). The author cannot have been a Hebrew as UMBREIT asserts, or he would not adduce the Jordan, where there were no river horses. He alludes to it as a name for any river, but not as one known to him, except by hearsay.
40:1840:18: ※ Եթէ լինիցի հեղեղ՝ ո՛չ զգնասցէ. յանձնապաստա՛ն է, զի թէ Յորդանան դիմեսցէ ՚ի վերայ նորա[9554], [9554] Բազումք. Հեղեղ՝ ո՛չ զգասցէ։ Ոմանք. Դիմեսցէ ՚ի բերան նորա։
18 Հեղեղ էլ լինի՝ նա չի զգայ: Անձնապաստան է. եթէ Յորդանան գետն էլ դէպի իր բերանը դիմի՝
23 Եթէ գետը առատանայ, անիկա չի վախնար. Թէեւ Յորդանան անոր բերանը դիմելու ըլլայ, ան հանդարտ կը կենայ։
Եթէ լինիցի հեղեղ` ոչ զգասցէ. յանձնապաստան է, եթէ Յորդանան դիմեսցէ ի բերան նորա:

40:18: ※ Եթէ լինիցի հեղեղ՝ ո՛չ զգնասցէ. յանձնապաստա՛ն է, զի թէ Յորդանան դիմեսցէ ՚ի վերայ նորա[9554],
[9554] Բազումք. Հեղեղ՝ ո՛չ զգասցէ։ Ոմանք. Դիմեսցէ ՚ի բերան նորա։
18 Հեղեղ էլ լինի՝ նա չի զգայ: Անձնապաստան է. եթէ Յորդանան գետն էլ դէպի իր բերանը դիմի՝
23 Եթէ գետը առատանայ, անիկա չի վախնար. Թէեւ Յորդանան անոր բերանը դիմելու ըլլայ, ան հանդարտ կը կենայ։
zohrab-1805▾ eastern-1994▾ western am▾
40:1840:18 вот, он пьет из реки и не торопится; остается спокоен, хотя бы Иордан устремился ко рту его.
40:23 ἐὰν εαν and if; unless γένηται γινομαι happen; become πλήμμυρα πλημμυρα floodtide οὐ ου not μὴ μη not αἰσθηθῇ αισθανομαι sense; perceive πέποιθεν πειθω persuade ὅτι οτι since; that προσκρούσει προσκρουω the Ιορδάνης ιορδανης Iordanēs; Iorthanis εἰς εις into; for τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him
40:23 הֵ֤ן hˈēn הֵן behold יַעֲשֹׁ֣ק yaʕᵃšˈōq עשׁק oppress נָ֭הָר ˈnāhār נָהָר stream לֹ֣א lˈō לֹא not יַחְפֹּ֑וז yaḥpˈôz חפז hurry יִבְטַ֓ח׀ yivṭˈaḥ בטח trust כִּֽי־ kˈî- כִּי that יָגִ֖יחַ yāḡˌîₐḥ גיח burst forth יַרְדֵּ֣ן yardˈēn יַרְדֵּן Jordan אֶל־ ʔel- אֶל to פִּֽיהוּ׃ pˈîhû פֶּה mouth
40:18. ecce absorbebit fluvium et non mirabitur habet fiduciam quod influat Iordanis in os eiusBehold, he will drink up a river, and not wonder: and he trusteth that the Jordan may run into his mouth.
23. Behold, if a river overflow, he trembleth not: he is confident, though Jordan swell even to his mouth.
40:18. His bones are like pipes of brass; his cartilage is like plates of iron.
40:18. His bones [are as] strong pieces of brass; his bones [are] like bars of iron.
KJV [23] Behold, he drinketh up a river, [and] hasteth not: he trusteth that he can draw up Jordan into his mouth:

40:18 вот, он пьет из реки и не торопится; остается спокоен, хотя бы Иордан устремился ко рту его.
40:23
ἐὰν εαν and if; unless
γένηται γινομαι happen; become
πλήμμυρα πλημμυρα floodtide
οὐ ου not
μὴ μη not
αἰσθηθῇ αισθανομαι sense; perceive
πέποιθεν πειθω persuade
ὅτι οτι since; that
προσκρούσει προσκρουω the
Ιορδάνης ιορδανης Iordanēs; Iorthanis
εἰς εις into; for
τὸ ο the
στόμα στομα mouth; edge
αὐτοῦ αυτος he; him
40:23
הֵ֤ן hˈēn הֵן behold
יַעֲשֹׁ֣ק yaʕᵃšˈōq עשׁק oppress
נָ֭הָר ˈnāhār נָהָר stream
לֹ֣א lˈō לֹא not
יַחְפֹּ֑וז yaḥpˈôz חפז hurry
יִבְטַ֓ח׀ yivṭˈaḥ בטח trust
כִּֽי־ kˈî- כִּי that
יָגִ֖יחַ yāḡˌîₐḥ גיח burst forth
יַרְדֵּ֣ן yardˈēn יַרְדֵּן Jordan
אֶל־ ʔel- אֶל to
פִּֽיהוּ׃ pˈîhû פֶּה mouth
40:18. ecce absorbebit fluvium et non mirabitur habet fiduciam quod influat Iordanis in os eius
Behold, he will drink up a river, and not wonder: and he trusteth that the Jordan may run into his mouth.
23. Behold, if a river overflow, he trembleth not: he is confident, though Jordan swell even to his mouth.
40:18. His bones are like pipes of brass; his cartilage is like plates of iron.
40:18. His bones [are as] strong pieces of brass; his bones [are] like bars of iron.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. Не овладеть крокодилом одному человеку; не могут сделать этого и "товарищи ловли", евр. "хаббарим" - "соединенные", - целая партия рыбаков. Бесполезна попытка поймать его соединенными усилиями, напрасна и мечта разделить между участниками ловли добычу на части, как это делали "кенааним" - финикияне с большими рыбами.
Adam Clarke: Commentary on the Bible - 1831
40:23: Behold, he drinketh up a river - A similar mode of expression, and of precisely the same meaning, as that in: "He swalloweth the ground with fierceness." No river can stop his course: he wades through all; stems every tide and torrent; and hurries not as though he were in danger.
He trusteth that he can draw up Jordan - Even when the river overflows its banks, it is no stoppage to him: though the whole impetuosity of its stream rush against his mouth, he is not afraid. Mr. Good has seized the true idea in his translation of this verse: -
"If the stream rage, he revileth not:
He is unmoved, though Jordan rush against his mouth."
From this mention of Jordan it is probable that the behemoth was once an inhabitant of the mountains, marshes, and woods, of the land of Palestine.
Albert Barnes: Notes on the Bible - 1834
40:23: Behold he drinketh up a river - Margin, "oppresseth." The margin expresses the proper meaning of the Hebrew word, עשׁק ‛ â shaq. It usually means to oppress, to treat with violence and injustice; and to defraud, or extort. But a very different sense is given to this verse by Bochart, Gesenius, Noyes, Schultens, Umbreit, Prof. Lee, and Rosenmuller. According to the interpretation given by them the meaning is, "The stream overfloweth, and he feareth not; he is secure, even though Jordan rush forth even to his mouth." The reference then would be, not to the fact that he was greedy in his mode of drinking, but to the fact that this huge and fierce animal, that found its food often on the land, and that reposed under the shade of the lotus and the papyrus, could live in the water as well as on the land, and was unmoved even though the impetuous torrent of a swollen river should overwhelm him.
The "names" by which this translation is recommended are a sufficient guarantee that it is not a departure from the proper meaning of the original. It is also the most natural and obvious interpretation. It is impossible to make good sense of the phrase "he oppresseth a river;" nor does the word used properly admit of the translation "he drinketh up." The word "river" in this place, therefore (נהר nâ hâ r), is to be regarded as in the nominative case to יעשׁק ya‛ â shaq, and the meaning is, that when a swollen and impetuous river rushes along and bears all before it, and, as it were, "oppresses" everything in its course, he is not alarmed; he makes no effort to flee; he lies perfectly calm and secure. What was "remarkable" in this appears to have been, that an animal that was so much on land, and that was not properly a fish, should be thus calm and composed when an impetuous torrent rolled over him. The Septuagint appears to have been aware that this was the true interpretation, for they render this part of the verse, Ἐάν γέηται πλνμμύρα, κ.τ.λ. Ean genē tai plē mmura, etc. - "Should there come a flood, he would not regard it." Our common translation seems to have been adopted from the Vulgate - "Ecceabsorbebit fluvium."
He trusteth that he can draw up Jordan into his mouth - Or, rather, "He is confident, i. e. unmoved, though Jordan should rush forth to his mouth." The idea is, that though the whole river Jordan should seem to pour down upon him as "if" it were about to rush into his mouth, it would not disturb him. Even such an impetuous torrent would not alarm him. Being amphibious, he would not dread what would fill a land animal with alarm. There is no evidence that the hippopotamus was ever found in the river Jordan, nor is it necessary to suppose this in order to understand this passage. The mention of the Jordan shows indeed that this river was known to the writer of this book, and that it was probably written by someone who resided in the vicinity. In speaking of this huge foreign animal, it was not unnatural to mention a river that was familiarly known, and to say that he would not be alarmed should such a river rush suddenly and impetuously upon him. Even though the hippopotamus is an inhabitant of the Nile, and was never seen in the Jordan, it was much more natural to mention this river in this connection than the Nile. It was better known, and the illustration would be better understood, and to an inhabitant of that country would be much more striking. I see no reason, therefore, for the supposition of Bechart and Rosenmuller, that the Jordan here is put for any large river. The illustration is just such as one would have used who was well acquainted with the Jordan - that the river horse would not be alarmed even though such a river should pour impetuously upon him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:23: drinketh: Heb. oppresseth, Isa 37:25
hasteth: Psa 55:8; Isa 28:16
Jordan: Gen 13:10; Jos 3:15
Job 40:24
Geneva 1599
40:23 Behold, he drinketh up a river, (k) [and] hasteth not: he trusteth that he can draw up Jordan into his mouth.
(k) He drinks at leisure, and fears nobody.
John Gill
40:23 Behold, he drinketh up a river, and hasteth not,.... The elephant is indeed a very thirsty animal, and drinks largely; the philosopher (l) says it drinks nine Macedonian bushels at a feeding, and that it will drink fourteen Macedonian measures of water at once, and eight more at noon; but to drink up a river seems to be too great an hyperbole; wherefore the words may be rendered, "Behold, let a river oppress him", or "bear" ever so hard upon him, and come with the greatest force and pressure on him (m), "he hasteth not" to get out of it; or he is not frightened or troubled, as the Targum; which agrees with the river horse, who walks into the river, and proceeds on in it, with the greatest ease and unconcernedness imaginable; now and then lifting up his head above water to take breath, which he can hold a long time; whereas the elephant cannot wade in the water any longer than his trunk is above it, as the philosopher observes (n); and Livy (o) speaks of fear and trembling seizing an elephant, when about to be carried over a river in boats;
he trusteth that he can draw up Jordan in his mouth; so bold and confident he is, and not at all disturbed with its rapidity; or "though Jordan", or rather any descending flowing stream, "gushes into his mouth", so Mr. Broughton: for perhaps Jordan might not be known by Job; nor does it seem to have any connection with the Nile, the seat of the river horse; which has such large holes in its nostrils, and out of which, water being swallowed down, he can throw it with great force. Diodorus Siculus (p) represents it as lying all day in the water, and employing itself at the bottom of it, easy, careless, and unconcerned.
(l) Aristot. ut supra. (l. 9. c. 56.) (m) Vid. Bochart. ut supra, (Apud Hierozic. par. 2. l. 5. c. 14.) col. 766. (n) Aristot. ut supra. (l. 9. c. 56.) Vid Aelian. l. 7. c. 15. (o) Hist. l. 21. c. 28. (p) Bibliothec. l. 1. p. 31. Isidor. Origin. l. 12. c. 6.
John Wesley
40:23 River - A great quantity of water, hyperbolically called a river. Hasteth not - He drinks not with fear and caution; but such is his courage, that he fears no enemy either by water or by land. He drinks as if he designed, to drink up the whole river. He mentions Jordan, as a river well known, in and nigh unto Job's land.
Robert Jamieson, A. R. Fausset and David Brown
40:24 Rather, "Will any take him by open force" (literally, "before his eyes"), "or pierce his nose with cords?" No; he can only be taken by guile, and in a pitfall (Job 41:1-2).
40:1940:19: ※ յակնակապիճս իւր ընկալցի զնա. ՚ի խուսափել նորա ծակիցե՞ս զռնգունս նորա[9555]։ [9555] Ոմանք. Եւ ՚ի խուսափել նորա ծակեսցես զռընգ՛՛։
19 իր ակնակապիճների մէջ կ’առնի այն:
24 Միթէ անիկա յայտնի կը բռնուի՞.Որոգայթի մէջ անոր քիթը ո՞վ կրնայ ծակել*։
[405]Յակնակապիճս իւր ընկալցի զնա: Ի խուսափել նորա ծակիցե՞ս`` զռնգունս նորա:

40:19: ※ յակնակապիճս իւր ընկալցի զնա. ՚ի խուսափել նորա ծակիցե՞ս զռնգունս նորա[9555]։
[9555] Ոմանք. Եւ ՚ի խուսափել նորա ծակեսցես զռընգ՛՛։
19 իր ակնակապիճների մէջ կ’առնի այն:
24 Միթէ անիկա յայտնի կը բռնուի՞.Որոգայթի մէջ անոր քիթը ո՞վ կրնայ ծակել*։
zohrab-1805▾ eastern-1994▾ western am▾
40:1940:19 Возьмет ли кто его в глазах его и проколет ли ему нос багром?
40:24 ἐν εν in τῷ ο the ὀφθαλμῷ οφθαλμος eye; sight αὐτοῦ αυτος he; him δέξεται δεχομαι accept; take αὐτόν αυτος he; him ἐνσκολιευόμενος ενσκολιευομαι nose
40:24 בְּ bᵊ בְּ in עֵינָ֥יו ʕênˌāʸw עַיִן eye יִקָּחֶ֑נּוּ yiqqāḥˈennû לקח take בְּ֝ ˈbᵊ בְּ in מֹֽוקְשִׁ֗ים mˈôqᵊšˈîm מֹוקֵשׁ bait יִנְקָב־ yinqov- נקב bore אָֽף׃ ʔˈāf אַף nose
40:19. in oculis eius quasi hamo capiet eum et in sudibus perforabit nares eiusIn his eyes as with a hook he shall take him, and bore through his nostrils with stakes.
24. Shall any take him when he is on the watch, or pierce through his nose with a snare?
40:19. He is the beginning of the ways of God, who made him; he will use him as his sword.
40:19. He [is] the chief of the ways of God: he that made him can make his sword to approach [unto him].
KJV [24] He taketh it with his eyes: [his] nose pierceth through snares:

40:19 Возьмет ли кто его в глазах его и проколет ли ему нос багром?
40:24
ἐν εν in
τῷ ο the
ὀφθαλμῷ οφθαλμος eye; sight
αὐτοῦ αυτος he; him
δέξεται δεχομαι accept; take
αὐτόν αυτος he; him
ἐνσκολιευόμενος ενσκολιευομαι nose
40:24
בְּ bᵊ בְּ in
עֵינָ֥יו ʕênˌāʸw עַיִן eye
יִקָּחֶ֑נּוּ yiqqāḥˈennû לקח take
בְּ֝ ˈbᵊ בְּ in
מֹֽוקְשִׁ֗ים mˈôqᵊšˈîm מֹוקֵשׁ bait
יִנְקָב־ yinqov- נקב bore
אָֽף׃ ʔˈāf אַף nose
40:19. in oculis eius quasi hamo capiet eum et in sudibus perforabit nares eius
In his eyes as with a hook he shall take him, and bore through his nostrils with stakes.
40:19. He is the beginning of the ways of God, who made him; he will use him as his sword.
40:19. He [is] the chief of the ways of God: he that made him can make his sword to approach [unto him].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27. Бесполезно и другое средство овладеть крокодилом, - обращение к помощи копья и остроги, чтобы пронзить кожу и голову (ср. XLI:7-9, 18-21). Для этого нужно вступить в борьбу с чудовищем, но раз дерзнувший сделать подобную попытку больше уже не повторит ее.
Adam Clarke: Commentary on the Bible - 1831
40:24: He taketh it with his eyes - He looks at the sweeping tide, and defies it.
His nose pierceth through snares - If fences of strong stakes be made in order to restrain him, or prevent him from passing certain boundaries, he tears them in pieces with his teeth; or, by pressing his nose against them, breaks them off. If other parts of the description would answer, this might well apply to the elephant, the nose here meaning the proboscis, with which he can split trees, or even tear them up from the roots! Thus ends the description of the behemoth; what I suppose to be the mastodon or mammoth, or some creature of this kind, that God made as the chief of his works, exhibited in various countries for a time, cut them off from the earth, but by his providence preserved many of their skeletons, that succeeding ages might behold the mighty power which produced this chief of the ways of God, and admire the providence that rendered that race extinct which would otherwise, in all probability, have extinguished every other race of animals! I am not unapprized of the strong arguments produced by learned men to prove, on the one hand, that behemoth is the elephant; and, on the other, that he is the hippopotamus or river-horse, and I have carefully read all that Bochart, that chief of learned men, has said on the subject. But I am convinced that an animal now extinct, probably of the kind already mentioned, is the creature pointed out and described by the inspiration of God in this chapter.
Onof this chapter we have seen, from Mr. Heath's remarks, that the fourteen first verses were probably transposed. In the following observations Dr. Kennicott appears to prove the point. "It will be here objected, that the poem could not possibly end with this question from Job; and, among other reasons, for this in particular; because we read in the very next verse, That after the Lord had spoken these words unto Job, etc. If, therefore, the last speaker was not Job, but the Lord, Job could not originally have concluded this poem, as he does at present. "This objection I hold to be exceedingly important; and, indeed, to prove decisively that the poem must have ended at first with some speech from God. "And this remark leads directly to a very interesting inquiry: What was at first the conclusion of this poem? This may, I presume, be pointed out and determined, not by the alteration of any one word, but only by allowing a dislocation of the fourteen verses which now begin the fortieth chapter. Chapters 38, 39, 40, and 41, contain a magnificent display of the Divine power and wisdom in the works of the Creator; specifying the lion, raven, wild goat, wild ass, unicorn, peacock, ostrich, horse, hawk, eagle, behemoth, and leviathan. "Now, it must have surprised most readers to find that the description of these creatures is strangely interrupted at and as strangely resumed afterwards at and therefore, if these fourteen verses will connect with and regularly follow what now ends the poem, we cannot much doubt that these fourteen verses have again found their true station, and should be restored to it. "The greatness of the supposed transposition is no objection: because so many verses as would fill one piece of vellum in an ancient roll, might be easily sewed in before or after its proper place. In the case before us, the twenty-five lines in the first fourteen verses of chapter xl. seem to have been sewed in improperly after instead of after That such large parts have been transposed in rolls to make which the parts are sewed together is absolutely certain; and that this has been the case here, is still more probable for the following reason: - "The lines here supposed to be out of place are twenty-five, and contain ninety-two words; which might be written on one piece or page of vellum. But the MS. in which these twenty-five lines made one page, must be supposed to have the same, or nearly the same, number of lines in each of the pages adjoining. And it would greatly strengthen this presumption if these twenty-five lines would fall in regularly at the end of any other set of lines, nearly of the same number; if they would fall in after the next set of twenty-five, or the second set, or the third, or the fourth, etc. Now, this is actually the case here; for the lines after these twenty-five, being one hundred or one hundred and one, make just four times twenty-five. And, therefore, if we consider these one hundred and twenty-five lines as written on five equal pieces of vellum, it follows that the fifth piece might be carelessly sewed up before the other four. "Let us also observe that present disorder of the speeches, which is this. In chapters 38 and 39, God first speaks to Job. The end of chapter 39 is followed by, 'And the Lord answered Job and said,' whilst yet Job had not replied. At5, Job answers; but he says, he had then spoken Twice, and he would add no more; whereas, this was his first reply, and he speaks afterwards. From41:34 are now the descriptions of behemoth and leviathan, which would regularly follow the descriptions of the horse, hawk, and eagle. And from6 is now Job's speech, after which we read in 'After the Lord had spoken these words unto Job!' "Now, all these confusions are removed at once if we only allow that a piece of vellum containing the twenty-five lines, 14), originally followed For then, after God's first speech, ending with leviathan, Job replies: then God, to whom Job replies the second time, when he added no more; and then God addresses him the third, when Job is silent, and the poem concludes: upon which the narrative opens regularly, with saying, 'After the Lord had spoken these words unto Job,' etc." - Kennicott's Remarks, p. 161. The reader will find much more satisfaction if he read the places as above directed. Having ended chapter 29, proceed immediately to go on regularly to the end of and immediately after that add14. We shall find then that the poem has a consistent and proper ending, and that the concluding speech was spoken by Jehovah.
Albert Barnes: Notes on the Bible - 1834
40:24: He taketh it with his eyes - Margin, "Or, will any take him in his sight, or, bore his nose with a gin!" From this marginal reading it is evident that our translators were much perplexed with this passage. Expositors have been also much embarrassed in regard to its meaning, and have differed much in their exposition. Rosenmuller supposes that this is to be regarded as a question, and is to be rendered, "Will the hunter take him while he sees him?" - meaning that he could not be taken without some snare or guile. The same view also is adopted by Bochart, who says that the hippopotamus could be taken only by some secret snare or pitfall. The common mode of taking him, he says, was to excavate a place near where the river horse usually lay, and to cover it over with reeds and canes, so that he would fall into it unawares. The meaning then is, that the hunter could not approach him openly and secure him while he saw him, but that some secret plan must be adopted to take him. The meaning then is, "Can he be taken when he sees the hunter?"
His nose pierceth through snares - Or rather, "When taken in snares, can anyone pierce his nose?" That is, Can the hunter even then pierce his nose so as to put in a ring or cord, and lead him wheRev_er he pleases? This was the common method by which a wild animal was secured when taken (see the notes at Isa 37:29), but it is here said that this could not be done to this huge animal. He could not be subdued in this manner. He was a wild, untamed and fierce animal, that defied all the usual methods by which wild beasts were made captive. In regard to the difficulty of taking this animal, see the account of the method by which it is now done, in the notes at . That account shows that there is a striking accuracy in the description.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:24: Or, Will any take him in his sight, or bore his nose with a gin, Job 41:1, Job 41:2
Carl Friedrich Keil and Franz Delitzsch
40:19
19 He is the firstling of the ways of God;
He, his Maker, reached to him his sword.
20 For the mountains bring forth food for him,
And all the beasts of the field play beside him.
21 Under the lote-trees he lieth down,
In covert of reeds and marsh.
22 Lote-trees cover him as shade,
The willows of the brook encompass him.
23 Behold, if the stream is strong, he doth not quake;
He remaineth cheerful, if a Jordan breaketh forth upon his mouth.
24 Just catch him while he is looking,
With snares let one pierce his nose!
God's ways is the name given to God's operations as the Creator of the world in Job 40:19 (comp. Job 26:14, where His acts as the Ruler of the world are included); and the firstling of these ways is called the Behmth, not as one of the first in point of time, but one of the hugest creatures, un chef-d'oeuvre de Dieu (Bochart); ראשׁית not as Prov 8:22; Num 24:20, of the priority of time, but as Amos 6:1, Amos 6:6, of rank. The art. in העשׁו is, without the pronominal suff. being meant as an accusative (Ew. 290, d), equal to a demonstrative pronoun (comp. Ges. 109, init): this its Creator (but so that "this" does not refer back so much as forwards). It is not meant that He reached His sword to behmoth, but (on which account לו is intentionally wanting) that He brought forth, i.e., created, its (behmoth's) peculiar sword, viz., the gigantic incisors ranged opposite one another, with which it grazes upon the meadow as with a sickle: ἀρούρῃσιν κακὴν ἐπιβάλλεται ἅρπην (Nicander, Theriac. 566), ἅρπη is exactly the sickle-shaped Egyptian sword (harpu = חרב). Vegetable food (to which its teeth are adapted) is appointed to the behmoth: "for the mountains produce food for him;" it is the herbage of the hills (which is scanty in the lower and more abundant in the upper valley of the Nile) that is intended, after which this uncouth animal climbs (vid., Schlottm.). בּוּל is neither a contraction of יבוּל (Ges.), nor a corruption of it (Ew.), but Hebraeo-Arab. = baul, produce, from bâla, to beget, comp. aballa, to bear fruit (prop. seed, bulal), root בל, to soak, wet, mix.
(Note: Whether בּליל, Job 6:5; Job 24:6, signifies mixed provender (farrago), or perhaps ripe fruit, i.e., grain, so that jabol, Judg 19:21, in the signification "he gave dry provender consisting of barley-grain," would be the opposite of the jahushsh (יחשׁ) of the present day, "he gives green provender consisting of green grass or green barley, hashı̂sh," as Wetzst. supposes, vid., on Is 30:24.)
Job 40:20 describes how harmless, and if unmolested, inoffensive, the animal is; שׁם there, viz., while it is grazing.
In Job 40:21 Saadia correctly translates: Arab. tḥt 'l-ḍâl; and Job 40:22, Abulwalid: Arab. ygṭı̂h 'l-ḍl mdlllâ lh, tegit eum lotus obumbrans eum, by interpreting Arab. 'l-ḍl, more correctly Arab. 'l-ḍâl, with es-sidr el-berrı̂, i.e., Rhamnus silvestris (Rhamnus Lotus, Linn.), in connection with which Schultens' observation is to be noticed: Cave intelligas lotum Aegyptiam s. plantam Niloticam quam Arabes Arab. nûfr. The fact that the wild animals of the steppe seek the shade of the lote-tree, Schultens has supported by passages from the poets. The lotus is found not only in Syria, but also in Egypt, and the whole of Africa.
(Note: The Arab. ḍâl or Dûm-tree, which likes hot and damp valleys, and hence is found much on the northern, and in great numbers on the eastern, shores of the Sea of Galilee, is called in the present day sidra, collect. sidr; and its fruit, a small yellow apple, dûma, collect. dûm, perhaps "the not ending, perennial," because the fruit of the previous year only falls from the tree when that of the present year is ripe. Around Bagdad, as they told me, the Dûm-tree bears twice a year. In Egypt its fruit is called nebq (נבק, not nibq as in Freytag), and the tree is there far stronger and taller than in Syria, where it is seldom more than about four and twenty feet high. Only in the Wdi 's-sidr on the mountains of Judaea have I seen several unusually large trunks. The Kms places the signification "the sweet Dûm-tree" first of all to Arab. ḍâl, and then "the wild D." In hotter regions there may also be a superior kind with fine fruit, in Syria it is only wild - Neshwn (ii. 192) says: "dâla, collect. dâl, is the wild Dûm-tree," - yet I have always found its fruit sweet and pleasant to the taste. - Wetzst.)
The plur. is formed from the primary form צאל, as שׁקמים from שׁקם, Olsh. 148, b; the single tree was perhaps called צאלה (= Arab. ḍâlt), as שׁקמה (Ew. 189, h). Ammianus Marc. xxii. 15 coincides with Job 40:21: Inter arundines celsas et squalentes nimia densitate haec bellua cubilia ponit. צללו, Job 40:22 (resolved from צלּו, as גּללו, Job 20:7, from גּלּו),
(Note: Forms like גּלל, צלל, are unknown to the language, because it was more natural for ease of pronunciation to make the primary form סבבּ into סב than into סבב, גּללו (vid., p. 449), צללו, might more readily be referred to גּלל, צלל (in which the first a is a helping vowel, and the second a root vowel); but although the form קטל and the segolate forms completely pass into one another in inflection, still there does not exist a safe example in favour of the change of vowels of קטל into קטלי; wherefore we have also derived אגלי, Job 38:28, from אגל, not from אגל, although, moreover, ̇̇ frequently enough alternates with ̇̇ (e.g., ישׁעך), and a transition into ̇̇ of the ̇̇ weakened from ̇̇ (e.g., ידכם) also occurs. But there are no forms like נטפי = נטפי from נטף in reality, although they would be possible according to the laws of vowels. In Ges. Handwrterb. (1863) גּללו stands under גּלל (according to the form לבב, which, however, forms לבבו) and צללו under סלל ( a rare noun-form, which does not occur at all from verbs double Ayin).)
is in apposition with the subj.: Lote-trees cover it as its shade (shading it). The double play of words in Job 40:22 is not reproduced in the English translation.
הן, Job 40:23, pointing to something possible, obtains almost the signification of a conditional particle, as Job 12:14; Job 23:8; Is 54:15. The Arabic version appropriately translates Arab. 'n ṭgâ 'l-nhr, for Arab. ṭgâ denotes exactly like עשׁק, excessive, insolent behaviour, and is then, as also Arab. dlm, ‛tâ, and other verbs given by Schultens, transferred from the sphere of ethics to the overflow of a river beyond its banks, to the rush of raging waters, to the rising and bursting forth of swollen streams. It does not, however, terrify the behmoth, which can live as well in the water as on the land; לא יחפּוז, properly, it does not spring up before it, is not disturbed by it. Instead of the Jordan, Job 40:23, especially in connection with יגיח, the 'Gaihn (the Oxus) or the 'Gaihn (the Pyramus) might have been mentioned, which have their names from the growing force with which they burst forth from their sources (גּיח, גּוּח, comp. 'gâcha, to wash away). But in order to express the notion of a powerful and at times deep-swelling stream, the poet prefers the ירדּן of his fatherland, which moreover, does not lie so very far from the scene, according to the conception at least, since all the wadis in its neighbourhood flow directly or indirectly (as Wdi el-Meddn, the boundary river between the district of Suwt and the Nukra plain) into the Jordan. For ירדּן (perhaps from ירד)
(Note: Certainly one would have expected ירדּן like גּרזן, while ירדּן like יעבּץ, יעזר, appears formed from רדן; nevertheless ירדּן (with changeable Ssere) can be understood as a change of vowel from ירדּן (comp. ישׁב for ישׁב).)
does not here signify a stream (rising in the mountain) in general; the name is not deprived of its geographical definiteness, but is a particularizing expression of the notion given above.
The description closes in Job 40:24 with the ironical challenge: in its sight (בּעיניו as Prov 1:17) let one (for once) catch it; let one lay a snare which, when it goes into it, shall spring together and pierce it in the nose; i.e., neither the open force nor the stratagem, which one employs with effect with other animals, is sufficient to overpower this monster. מוקשׁים is generally rendered as equal to חחים, Is 37:29; Ezek 19:4, or at least to the cords drawn through them, but contrary to the uniform usage of the language. The description of the hippopotamus
(Note: Vid., Grehm, Aus dem Leben des Nilpferds, Gartenlaube 1859, Nr. 48, etc.)
is not followed by that of the crocodile, which also elsewhere form a pair, e.g., in Achilles Tatius, iv. 2, 19. Behemoth and leviathan, says Herder, are the pillars of Hercules at the end of the book, the non plus ultra of another world distant from the scene. What the same writer says of the poet, that he does not "mean to furnish any contributions to Pennant's Zoologie or to Linnaeus' Animal Kingdom," the expositor also must assent to.
Geneva 1599
41:1 Canst thou draw out (l) leviathan with an hook? or his tongue with a cord [which] thou lettest down?
(l) Meaning the whale.
John Gill
40:24 He taketh it with his eyes,.... Or "can men take him before his eyes?" so Mr. Broughton; and others translate it to the same purpose; no, he is not to be taken openly, but privately, by some insidious crafty methods; whether it be understood of the elephant or river horse; elephants, according to Strabo (q) and Pliny (r) were taken in pits dug for them, into which they were decoyed; in like manner, according to some (s), the river horse is taken; a pit being dug and covered with reeds and sand, it falls into it unawares;
his nose pierceth through snares; he discerns them oftentimes and escapes them, so that he is not easily taken in them. It is reported of the sea morss (t), before mentioned; see Gill on Job 40:20, that they ascend mountains in great herds, where, before they give themselves to sleep, to which they are naturally inclined, they appoint one of their number as it were a watchman; who, if he chances to sleep or to be slain by the hunter, the rest may be easily taken; but if the watchman gives warning by roaring as the manner is, the whole herd immediately awake and fall down from the mountains with great swiftness into the sea, as before described; or, as Mr. Broughton, "cannot men take him, to pierce his nose with many snares?" they cannot; the elephant has no nose to be pierced, unless his trunk can be called so, and no hook nor snare can be put into the nose of the river horse. Diodorus Siculus (u) says, it cannot be taken but by many vessels joining together and surrounding it, and striking it with iron hooks, to one of which ropes are fastened, and so the creature is let go till it expires. The usual way of taking it now is, by baiting the hook with the roots of water lilies, at which it will catch, and swallow the hook with it; and by giving it line enough it will roll and tumble about, until, through loss of blood, it faints and dies. The way invented by Asdrubal for killing elephants was by striking a carpenter's chopping axe into his ear (w); the Jews (x) say a fly is a terror to an elephant, it enters into his nose and torments him grievously.
(q) Geograph. l. 15. p. 484. (r) Nat. Hist. l. 8. c. 8. See Ovington's Voyage to Surat, p. 192, 193. (s) Apud Bochart. ut supra, col. 768. (t) Eden's Travels, p. 318. Supplement to the North East Voyages, p. 94. (u) Bibliothec, l. 1. p. 32. (w) Orosii Hist. l. 4. c. 18. p. 62. Liv. Hist. l. 27. c. 49. (x) T. Bab. Sabbat, fol. 77. 2. & Gloss. in ib.
John Wesley
40:24 Sight - Can any man take him in his eyes? Openly and by force? Surely not. His strength is too great for man to overcome: and therefore men are forced to use wiles and engines to catch him.
40:2040:20: ※ Վերացուցանիցե՞ս զվիշապն կարթիւ. դնիցե՞ս պախուրցս շուրջ զցռկով նորա[9556]։ [9556] Ոմանք. Պախուց շուրջ զցռկաւ նորա։ Ուր Ոսկան. պախուրց։
20 Եթէ վիշապը խոյս տայ, կը ծակե՞ս նրա ռունգերը: Կարո՞ղ ես կարթով բարձրացնել նրան, նրա դնչին պախուրց կը դնե՞ս:
[41:1] «Լեւիաթանը կարթով կրնա՞ս վերցնել Ու անոր լեզուէն լարով կրնա՞ս քաշել։
[406]Վերացուցանիցե՞ս զվիշապն կարթիւ, դնիցե՞ս պախուրցս շուրջ զցռկաւ նորա:

40:20: ※ Վերացուցանիցե՞ս զվիշապն կարթիւ. դնիցե՞ս պախուրցս շուրջ զցռկով նորա[9556]։
[9556] Ոմանք. Պախուց շուրջ զցռկաւ նորա։ Ուր Ոսկան. պախուրց։
20 Եթէ վիշապը խոյս տայ, կը ծակե՞ս նրա ռունգերը: Կարո՞ղ ես կարթով բարձրացնել նրան, նրա դնչին պախուրց կը դնե՞ս:
[41:1] «Լեւիաթանը կարթով կրնա՞ս վերցնել Ու անոր լեզուէն լարով կրնա՞ս քաշել։
zohrab-1805▾ eastern-1994▾ western am▾
40:2040:20 Можешь ли ты удою вытащить левиафана и веревкою схватить за язык его?
40:25 ἄξεις αγω lead; pass δὲ δε though; while δράκοντα δρακων dragon ἐν εν in ἀγκίστρῳ αγκιστρον hook περιθήσεις περιτιθημι put around / on δὲ δε though; while φορβεὰν φορβεα about; around ῥῖνα ρις he; him
[41:1] תִּמְשֹׁ֣ךְ timšˈōḵ משׁך draw לִוְיָתָ֣ן liwyāṯˈān לִוְיָתָן leviathan בְּ bᵊ בְּ in חַכָּ֑ה ḥakkˈā חַכָּה fish-hook וּ֝ ˈû וְ and בְ vᵊ בְּ in חֶ֗בֶל ḥˈevel חֶבֶל cord תַּשְׁקִ֥יעַ tašqˌîₐʕ שׁקע collapse לְשֹׁנֹֽו׃ lᵊšōnˈô לָשֹׁון tongue
40:20. an extrahere poteris Leviathan hamo et fune ligabis linguam eiusCanst thou draw out the leviathan with a hook, or canst thou tie his tongue with a cord?
[41:1]. Canst thou draw out leviathan with a fish hook? or press down his tongue with a cord?
40:20. The mountains bring forth grass for him; all the beasts of the field will play there.
40:20. Surely the mountains bring him forth food, where all the beasts of the field play.
KJV [41.1] Canst thou draw out leviathan with an hook? or his tongue with a cord [which] thou lettest down:

40:20 Можешь ли ты удою вытащить левиафана и веревкою схватить за язык его?
40:25
ἄξεις αγω lead; pass
δὲ δε though; while
δράκοντα δρακων dragon
ἐν εν in
ἀγκίστρῳ αγκιστρον hook
περιθήσεις περιτιθημι put around / on
δὲ δε though; while
φορβεὰν φορβεα about; around
ῥῖνα ρις he; him
[41:1]
תִּמְשֹׁ֣ךְ timšˈōḵ משׁך draw
לִוְיָתָ֣ן liwyāṯˈān לִוְיָתָן leviathan
בְּ bᵊ בְּ in
חַכָּ֑ה ḥakkˈā חַכָּה fish-hook
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
חֶ֗בֶל ḥˈevel חֶבֶל cord
תַּשְׁקִ֥יעַ tašqˌîₐʕ שׁקע collapse
לְשֹׁנֹֽו׃ lᵊšōnˈô לָשֹׁון tongue
40:20. an extrahere poteris Leviathan hamo et fune ligabis linguam eius
Canst thou draw out the leviathan with a hook, or canst thou tie his tongue with a cord?
[41:1]. Canst thou draw out leviathan with a fish hook? or press down his tongue with a cord?
40:20. The mountains bring forth grass for him; all the beasts of the field will play there.
40:20. Surely the mountains bring him forth food, where all the beasts of the field play.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Один взгляд крокодила способен привести охотника в ужас и навсегда уничтожить желание завладеть им.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
[41:1] Canst thou draw out leviathan with a hook? or his tongue with a cord which thou lettest down? 2 Canst thou put a hook into his nose? or bore his jaw through with a thorn? 3 Will he make many supplications unto thee? will he speak soft words unto thee? 4 Will he make a covenant with thee? wilt thou take him for a servant for ever? 5 Wilt thou play with him as with a bird? or wilt thou bind him for thy maidens? 6 Shall the companions make a banquet of him? shall they part him among the merchants? 7 Canst thou fill his skin with barbed irons? or his head with fish spears? 8 Lay thine hand upon him, remember the battle, do no more. 9 Behold, the hope of him is in vain: shall not one be cast down even at the sight of him? 10 None is so fierce that dare stir him up: who then is able to stand before me?
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. i. 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 (v. 31), which the crocodile is not; and Ps. civ. 25, 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, v. 1, 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, v. 3, 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, v. 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, v. 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, v. 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, v. 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. xxvii. 4, 5.
Adam Clarke: Commentary on the Bible - 1831
41:1: 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.
Albert Barnes: Notes on the Bible - 1834
41:1: 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.
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 pRev_ails 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," , 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 livyâ thâ n) occurs only in this place and in ; Psa 74:14; Psa 104:26; Isa 27:1. In all these places it is rendered leviathan, except in , 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 lâ vâ h, 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 , 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:1: Job 3:8 *marg. Psa 74:14, Psa 104:26; Isa 27:1
leviathan: [Strong's H3882]
lettest down: Heb. drownest
Job 41:2
Geneva 1599
41:2 Canst thou put an hook into his nose? or (m) bore his jaw through with a thorn?
(m) Because he fears lest you should take him.
John Gill
INTRODUCTION TO JOB 41
A large description is here given of the leviathan, from the difficulty and danger of taking it, from whence it is inferred that none can stand before God, Job 41:1; from the several parts of him, his face, teeth, scales, eyes, mouth and neck, flesh and heart, Job 41:11; and from various wonderful terrible things said of him, and ascribed to him, Job 41:25.
[41:1] 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", Ezek 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.
(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 Wesley
[41:1] 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.
Robert Jamieson, A. R. Fausset and David Brown
41:1 (Job 41:1-34)
leviathan--literally, "the twisted animal," gathering itself in folds: a synonym to the Thannin (Job 3:8, Margin; see Ps 74:14; type of the Egyptian tyrant; Ps 104:26; Is 27:1; the Babylon tyrant). A poetical generalization for all cetacean, serpentine, and saurian monsters (see on Job 40:15, hence all the description applies to no one animal); especially the crocodile; which is naturally described after the river horse, as both are found in the Nile.
tongue . . . lettest down?--The crocodile has no tongue, or a very small one cleaving to the lower jaw. But as in fishing the tongue of the fish draws the baited hook to it, God asks, Canst thou in like manner take leviathan?
40:2140:21: Եթէ կապիցե՞ս անուր ՚ի քիթս նորա. անցուցանիցե՞ս դանդանաւանդ ընդ կզակս նորա։
21 Թէ՞ շղթայ կը կապես նրա քթին: Սանձ կ’անցկացնե՞ս նրա կզակին:
[41:2] Անոր քթին չուան անցընելով Ծնօտը կրնա՞ս փուշով ծակել։
Եթէ կապիցե՞ս անուր ի քիթս նորա, անցուցանիցե՞ս դանդանաւանդ ընդ կզակս նորա:

40:21: Եթէ կապիցե՞ս անուր ՚ի քիթս նորա. անցուցանիցե՞ս դանդանաւանդ ընդ կզակս նորա։
21 Թէ՞ շղթայ կը կապես նրա քթին: Սանձ կ’անցկացնե՞ս նրա կզակին:
[41:2] Անոր քթին չուան անցընելով Ծնօտը կրնա՞ս փուշով ծակել։
zohrab-1805▾ eastern-1994▾ western am▾
40:2140:21 вденешь ли кольцо в ноздри его? проколешь ли иглою челюсть его?
40:26 εἰ ει if; whether δήσεις δεω bind; tie κρίκον κρικος in τῷ ο the μυκτῆρι μυκτηρ he; him ψελίῳ ψελιον though; while τρυπήσεις τρυπαω the χεῖλος χειλος lip; shore αὐτοῦ αυτος he; him
[41:2] הֲ hᵃ הֲ [interrogative] תָשִׂ֣ים ṯāśˈîm שׂים put אַגְמֹ֣ון ʔaḡmˈôn אַגְמֹון rush בְּ bᵊ בְּ in אַפֹּ֑ו ʔappˈô אַף nose וּ֝ ˈû וְ and בְ vᵊ בְּ in חֹ֗וחַ ḥˈôₐḥ חֹוחַ thorn תִּקֹּ֥וב tiqqˌôv נקב bore לֶֽחֱיֹו׃ lˈeḥᵉʸô לְחִי jaw
40:21. numquid pones circulum in naribus eius et armilla perforabis maxillam eiusCanst thou put a ring in his nose, or bore through his jaw with a buckle?
[41:2]. Canst thou put a rope into his nose? or pierce his jaw through with a hook?
40:21. He sleeps in the shadows, under the cover of branches, and in moist places.
40:21. He lieth under the shady trees, in the covert of the reed, and fens.
KJV [41.2] Canst thou put an hook into his nose? or bore his jaw through with a thorn:

40:21 вденешь ли кольцо в ноздри его? проколешь ли иглою челюсть его?
40:26
εἰ ει if; whether
δήσεις δεω bind; tie
κρίκον κρικος in
τῷ ο the
μυκτῆρι μυκτηρ he; him
ψελίῳ ψελιον though; while
τρυπήσεις τρυπαω the
χεῖλος χειλος lip; shore
αὐτοῦ αυτος he; him
[41:2]
הֲ hᵃ הֲ [interrogative]
תָשִׂ֣ים ṯāśˈîm שׂים put
אַגְמֹ֣ון ʔaḡmˈôn אַגְמֹון rush
בְּ bᵊ בְּ in
אַפֹּ֑ו ʔappˈô אַף nose
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
חֹ֗וחַ ḥˈôₐḥ חֹוחַ thorn
תִּקֹּ֥וב tiqqˌôv נקב bore
לֶֽחֱיֹו׃ lˈeḥᵉʸô לְחִי jaw
40:21. numquid pones circulum in naribus eius et armilla perforabis maxillam eius
Canst thou put a ring in his nose, or bore through his jaw with a buckle?
[41:2]. Canst thou put a rope into his nose? or pierce his jaw through with a hook?
40:21. He sleeps in the shadows, under the cover of branches, and in moist places.
40:21. He lieth under the shady trees, in the covert of the reed, and fens.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Вывод из сказанного. Если крокодил, - творение Бота, внушает такой ужас, что никто не осмелится нападать на него, то кто же осмелится состязаться с Богом, творцом этого чудовища? Правильное чтение первой половины третьего стиха должно быть такое: "кто дал Мне что-нибудь вперед, чтобы я отдал ему?" Вся природа - создание Господа, и все, чем ни владеет человек, - собственность и дар Божий. Потому с его стороны невозможны протесты как в том случае, когда Бог что-либо дает, или же отнимает (ср. II:10).
Adam Clarke: Commentary on the Bible - 1831
41:2: Canst thou put a hook onto his nose? - Canst thou put a ring in his nose, and lead him about as thou dost thine ox? In the East they frequently lead thy oxen and buffaloes with a ring in their noses. So they do bulls and oxen in this country.
Bore his jaw through with a thorn? - Some have thought that this means, Canst thou deal with him as with one of those little fish which thou stringest on a rush by means of the thorn at its end? Or perhaps it may refer to those ornaments with which they sometimes adorned their horses, mules, camels, etc.
Albert Barnes: Notes on the Bible - 1834
41:2: Canst thou put a hook into his nose - Or rather, a "rope," or "cord." The word used here (אגמון 'agmô n) means "a caldron," or "kettle" , also a reed, or bulrush, growing in marshy places, and thus a rope made of reeds, a rush-cord. The idea is, that he could not be led about by a cord, as tame animals may be. Mr. Vansittart, however, supposes that the words here are expressive of ornaments, and that the allusion is to the fact mentioned by Herodotus, that the crocodile was led about by the Egyptians as a divinity, and that in this state it was adorned with rings and various stately trappings. There can be no doubt that such a fact existed, but this does not accord well with the scope of the passage here. The object is to impress the mind of Job with a sense of the strength and untamableness of the animal, not to describe the honors which were paid to it.
Or bore his jaw through with a thorn - Or with a ring. The word here properly means a thorn, or thorn-bush, ; Pro 26:9; and then also a ring that was put through the nose of an animal, in order to secure it. The instrument was probably made sharp like a thorn or spike, and then bent so as to become a ring; compare Isa 37:29. Mr. Bruce, speaking of the manner of fishing in the Nile, says that when a fisherman has caught a fish, he draws it to the shore, and puts a strong iron ring into its jaw. To this ring is fastened a rope by which the fish is attached to the shore, which he then throws again into the water. "Rosenmuller."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:2: Isa 27:1, Isa 37:29; Eze 29:4, Eze 29:5
Job 41:3
John Gill
41:2 Canst thou put an hook into his nose?.... Or a rush, that is, a rope made of rushes; for of such ropes were made, as Pliny (g) affirms;
or bore his jaw through with a thorn? as men do herrings, or such like small fish, for the convenience of carrying them, or hanging them up to dry; the whale is not to be used in such a manner: but the Tentyritae, a people in Egypt, great enemies to crocodiles, had methods of taking thorn in nets, and of binding and bridling them, and carrying them as they pleased (h).
(g) Nat. Hist. l. 19. c. 2. (h) Strabo. Geograph. l. 17. p. 560. Aelian. de Animal. l. 10. c. 21. Plin. Nat. Hist. l. 8. c. 25.
John Wesley
41:2 Thorn - Or, with an iron hook, or instrument as sharp as a thorn; wherewith thou usest to carry little fishes.
Robert Jamieson, A. R. Fausset and David Brown
41:2 hook--rather, "a rope of rushes."
thorn--rather, a "ring" or "hook." So wild beasts were led about when caught (Is 37:29; Ezek 29:4); fishes also were secured thus and thrown into the water to keep them alive.
40:2240:22: ※ Խօսիցի՞ ընդ քեզ հեզութեամբ. եւ կակուղ բարբառով դնիցէ ընդ քեզ ուխտ[9557]։ [9557] Այլք. Խօսիցի ընդ քեզ հնազանդութեամբ. եւ կա՛՛։
22 Քեզ հետ կը խօսի՞ հեզութեամբ, քաղցր լեզուով: Հետդ ուխտ կը դնի՞:
[41:3] Միթէ անիկա քեզի շատ աղաչանքներ կ’ընէ՞,Քեզի մեղմ խօսքեր կ’ըսէ՞։
Խօսիցի՞ ընդ քեզ հեզութեամբ, եւ կակուղ բարբառով:

40:22: ※ Խօսիցի՞ ընդ քեզ հեզութեամբ. եւ կակուղ բարբառով դնիցէ ընդ քեզ ուխտ[9557]։
[9557] Այլք. Խօսիցի ընդ քեզ հնազանդութեամբ. եւ կա՛՛։
22 Քեզ հետ կը խօսի՞ հեզութեամբ, քաղցր լեզուով: Հետդ ուխտ կը դնի՞:
[41:3] Միթէ անիկա քեզի շատ աղաչանքներ կ’ընէ՞,Քեզի մեղմ խօսքեր կ’ըսէ՞։
zohrab-1805▾ eastern-1994▾ western am▾
40:2240:22 будет ли он много умолять тебя и будет ли говорить с тобою кротко?
40:27 λαλήσει λαλεω talk; speak δέ δε though; while σοι σοι you δεήσει δεησις petition ἱκετηρίᾳ ικετηρια supplication μαλακῶς μαλακως softly
[41:3] הֲ hᵃ הֲ [interrogative] יַרְבֶּ֣ה yarbˈeh רבה be many אֵ֭לֶיךָ ˈʔēleʸḵā אֶל to תַּחֲנוּנִ֑ים taḥᵃnûnˈîm תַּחֲנוּן supplication אִם־ ʔim- אִם if יְדַבֵּ֖ר yᵊḏabbˌēr דבר speak אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to רַכֹּֽות׃ rakkˈôṯ רַךְ tender
40:22. numquid multiplicabit ad te preces aut loquetur tibi molliaWill he make many supplications to thee, or speak soft words to thee?
[41:3]. Will he make many supplications unto thee? or will he speak soft words unto thee?
40:22. The shadows cover his shadow; the willows of the brook will encircle him.
40:22. The shady trees cover him [with] their shadow; the willows of the brook compass him about.
KJV [41.3] Will he make many supplications unto thee? will he speak soft [words] unto thee:

40:22 будет ли он много умолять тебя и будет ли говорить с тобою кротко?
40:27
λαλήσει λαλεω talk; speak
δέ δε though; while
σοι σοι you
δεήσει δεησις petition
ἱκετηρίᾳ ικετηρια supplication
μαλακῶς μαλακως softly
[41:3]
הֲ hᵃ הֲ [interrogative]
יַרְבֶּ֣ה yarbˈeh רבה be many
אֵ֭לֶיךָ ˈʔēleʸḵā אֶל to
תַּחֲנוּנִ֑ים taḥᵃnûnˈîm תַּחֲנוּן supplication
אִם־ ʔim- אִם if
יְדַבֵּ֖ר yᵊḏabbˌēr דבר speak
אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to
רַכֹּֽות׃ rakkˈôṯ רַךְ tender
40:22. numquid multiplicabit ad te preces aut loquetur tibi mollia
Will he make many supplications to thee, or speak soft words to thee?
[41:3]. Will he make many supplications unto thee? or will he speak soft words unto thee?
40:22. The shadows cover his shadow; the willows of the brook will encircle him.
40:22. The shady trees cover him [with] their shadow; the willows of the brook compass him about.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:3: Will he make many supplications - There are several allusions in these verses to matters of which we know nothing.
Albert Barnes: Notes on the Bible - 1834
41:3: Will he make many supplications unto thee? - In the manner of a captive begging for his life. That is, will he quietly submit to you? Prof. Lee supposes that there is an allusion here to the well-known cries of the dolphin when taken; but it is not necessary to suppose such an allusion. The idea is, that the animal here referred to would not tamely submit to his captor.
Will he speak soft words unto thee? - Pleading for his life in tones of tender and plaintive supplication.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:3: Psa 55:21; Pro 15:1, Pro 18:23, Pro 25:15; Isa 30:10
Job 41:4
John Gill
41:3 Will he make many supplications unto thee?.... To cease pursuing him, or to let him go when taken, or to use him well and not take away his life; no, he is too spirited and stouthearted to ask any favour, it is below him;
will he speak soft words unto thee? smooth and flattering ones, for the above purposes? he will not: this is a figurative way of speaking.
John Wesley
41:3 Supplications - Doth he dread thine anger or power? Or will he earnestly beg thy favour? It is a metaphor from men in distress, who use these means to them to whose power they are subject.
Robert Jamieson, A. R. Fausset and David Brown
41:3 soft words--that thou mayest spare his life. No: he is untamable.
40:2340:23: ※ Նուաճիցե՞ս զնա ծառայ յաւիտենական[9558]։ [9558] Ոմանք. Եւ նուաճեցուսցես զնա։
23 Նրան քեզ իբրեւ յաւիտենական ծառայ կը նուաճե՞ս:
[41:4] Անիկա քեզի հետ ուխտ կ’ընէ՞։Զանիկա մշտնջենաւոր ծառայի պէս կրնա՞ս առնել։
Դնիցէ՞ ընդ քեզ ուխտ, նուաճիցե՞ս զնա ծառայ յաւիտենական:

40:23: ※ Նուաճիցե՞ս զնա ծառայ յաւիտենական[9558]։
[9558] Ոմանք. Եւ նուաճեցուսցես զնա։
23 Նրան քեզ իբրեւ յաւիտենական ծառայ կը նուաճե՞ս:
[41:4] Անիկա քեզի հետ ուխտ կ’ընէ՞։Զանիկա մշտնջենաւոր ծառայի պէս կրնա՞ս առնել։
zohrab-1805▾ eastern-1994▾ western am▾
40:2340:23 сделает ли он договор с тобою, и возьмешь ли его навсегда себе в рабы?
40:28 θήσεται τιθημι put; make δὲ δε though; while διαθήκην διαθηκη covenant μετὰ μετα with; amid σοῦ σου of you; your λήμψῃ λαμβανω take; get δὲ δε though; while αὐτὸν αυτος he; him δοῦλον δουλος subject αἰώνιον αιωνιος eternal; of ages
[41:4] הֲ hᵃ הֲ [interrogative] יִכְרֹ֣ת yiḵrˈōṯ כרת cut בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant עִמָּ֑ךְ ʕimmˈāḵ עִם with תִּ֝קָּחֶ֗נּוּ ˈtiqqāḥˈennû לקח take לְ lᵊ לְ to עֶ֣בֶד ʕˈeveḏ עֶבֶד servant עֹולָֽם׃ ʕôlˈām עֹולָם eternity
40:23. numquid feriet tecum pactum et accipies eum servum sempiternumWill he make a covenant with thee, and wilt thou take him to be a servant for ever,
[41:4]. Will he make a covenant with thee, that thou shouldest take him for a servant for ever?
40:23. Behold, he will drink a river and not be amazed, and he has confidence that the Jordan could flow into his mouth.
40:23. Behold, he drinketh up a river, [and] hasteth not: he trusteth that he can draw up Jordan into his mouth.
KJV [41.4] Will he make a covenant with thee? wilt thou take him for a servant for ever:

40:23 сделает ли он договор с тобою, и возьмешь ли его навсегда себе в рабы?
40:28
θήσεται τιθημι put; make
δὲ δε though; while
διαθήκην διαθηκη covenant
μετὰ μετα with; amid
σοῦ σου of you; your
λήμψῃ λαμβανω take; get
δὲ δε though; while
αὐτὸν αυτος he; him
δοῦλον δουλος subject
αἰώνιον αιωνιος eternal; of ages
[41:4]
הֲ hᵃ הֲ [interrogative]
יִכְרֹ֣ת yiḵrˈōṯ כרת cut
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
עִמָּ֑ךְ ʕimmˈāḵ עִם with
תִּ֝קָּחֶ֗נּוּ ˈtiqqāḥˈennû לקח take
לְ lᵊ לְ to
עֶ֣בֶד ʕˈeveḏ עֶבֶד servant
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
40:23. numquid feriet tecum pactum et accipies eum servum sempiternum
Will he make a covenant with thee, and wilt thou take him to be a servant for ever,
[41:4]. Will he make a covenant with thee, that thou shouldest take him for a servant for ever?
40:23. Behold, he will drink a river and not be amazed, and he has confidence that the Jordan could flow into his mouth.
40:23. Behold, he drinketh up a river, [and] hasteth not: he trusteth that he can draw up Jordan into his mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:4: Will he make a covenant - Canst thou hire him as thou wouldst a servant, who is to be so attached to thy family as to have his ear bored, that he may abide in thy house for ever? Is not this an allusion to the law, Exo 21:1-6?
Albert Barnes: Notes on the Bible - 1834
41:4: Will he make a covenant with thee? - That is, will he submit himself to thee, and enter into a compact to serve thee? Such a compact was made by those who agreed to serve another; and the idea here is, that the animal here referred to could not be reduced to such service - that is, could not be tamed.
Wilt thou take him for a servant for ever? - Canst thou so subdue him that he will be a perpetual slave? The meaning of all this is, that he was an untamable animal, and could not be reduced, as many others could, to domestic use.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:4: Will he: Kg1 20:31-34
wilt thou: Gen 1:28; Psa 8:5, Psa 8:6
a servant: Exo 21:6; Deu 15:17
Job 41:5
Geneva 1599
41:4 Will he make a covenant with thee? wilt thou take (n) him for a servant for ever?
(n) To do your business, and be at your command?
John Gill
41:4 Will he make a covenant with thee?.... To live in friendship or servitude, as follows;
wilt thou take him for a servant for ever? oblige him to serve thee for life, or reduce him to perpetual bondage; signifying, that he is not to be tamed or brought into subjection; which is true of the whale, but not of the crocodile; for several authors (i) speak of them as making a sort of a truce with the priests of Egypt for a certain time, and of their being tamed so as to be handled, and fed, and brought up in the house.
(i) Herodot, ut supra, (Euterpe, sive, l. 2.) c. 69. Aelian. l. 8. c. 2. & l. 10. c. 21. Solin. c. 45. Plin. l. 8. c. 46.
Robert Jamieson, A. R. Fausset and David Brown
41:4 Can he be tamed for domestic use (so Job 39:10-12)?
40:2440:24: Խաղայցե՞ս դու նովաւ իբրեւ հաւու. եւ կապիցե՞ս զնա իբրեւ զձագ կապով[9559]։ [9559] Ոմանք. Խաղայցես ընդ նովաւ իբրեւ հաւու. եւ կապեսցես զնա։ Ուր Ոսկան. իբրեւ ընդ հաւու։
24 Նրա հետ կը խաղա՞ս, ինչպէս թռչնի հետ, կամ ձագի պէս թելով կը կապե՞ս նրան:
[41:5] Թռչունի հետ խաղալու պէս՝ անոր հետ կրնա՞ս խաղալ, Կամ թէ քու աղախիններուդ համար զանիկա կրնա՞ս կապել։
Խաղայցե՞ս դու նովաւ իբրեւ ընդ հաւու, եւ կապիցե՞ս զնա [407]իբրեւ զձագ կապով:

40:24: Խաղայցե՞ս դու նովաւ իբրեւ հաւու. եւ կապիցե՞ս զնա իբրեւ զձագ կապով[9559]։
[9559] Ոմանք. Խաղայցես ընդ նովաւ իբրեւ հաւու. եւ կապեսցես զնա։ Ուր Ոսկան. իբրեւ ընդ հաւու։
24 Նրա հետ կը խաղա՞ս, ինչպէս թռչնի հետ, կամ ձագի պէս թելով կը կապե՞ս նրան:
[41:5] Թռչունի հետ խաղալու պէս՝ անոր հետ կրնա՞ս խաղալ, Կամ թէ քու աղախիններուդ համար զանիկա կրնա՞ս կապել։
zohrab-1805▾ eastern-1994▾ western am▾
40:2440:24 станешь ли забавляться им, как птичкою, и свяжешь ли его для девочек твоих?
40:29 παίξῃ παιζω play δὲ δε though; while ἐν εν in αὐτῷ αυτος he; him ὥσπερ ωσπερ just as ὀρνέῳ ορνεον fowl ἢ η or; than δήσεις δεω bind; tie αὐτὸν αυτος he; him ὥσπερ ωσπερ just as στρουθίον στρουθιον little sparrow παιδίῳ παιδιον toddler; little child
[41:5] הַֽ hˈa הֲ [interrogative] תְשַׂחֶק־ ṯᵊśaḥeq- שׂחק laugh בֹּ֖ו bˌô בְּ in כַּ ka כְּ as † הַ the צִּפֹּ֑ור ṣṣippˈôr צִפֹּור bird וְ֝ ˈw וְ and תִקְשְׁרֶ֗נּוּ ṯiqšᵊrˈennû קשׁר tie לְ lᵊ לְ to נַעֲרֹותֶֽיךָ׃ naʕᵃrôṯˈeʸḵā נַעֲרָה girl
40:24. numquid inludes ei quasi avi aut ligabis illum ancillis tuisShalt thou play with him as with a bird, or tie him up for thy handmaids?
[41:5]. Wilt thou play with him as with a bird? or wilt thou bind him for thy maidens?
40:24. He will seize him through his eyes, as if with a hook, and he will bore through his nostrils, as if with stakes.
40:24. He taketh it with his eyes: [his] nose pierceth through snares.
KJV [41.5] Wilt thou play with him as [with] a bird? or wilt thou bind him for thy maidens:

40:24 станешь ли забавляться им, как птичкою, и свяжешь ли его для девочек твоих?
40:29
παίξῃ παιζω play
δὲ δε though; while
ἐν εν in
αὐτῷ αυτος he; him
ὥσπερ ωσπερ just as
ὀρνέῳ ορνεον fowl
η or; than
δήσεις δεω bind; tie
αὐτὸν αυτος he; him
ὥσπερ ωσπερ just as
στρουθίον στρουθιον little sparrow
παιδίῳ παιδιον toddler; little child
[41:5]
הַֽ hˈa הֲ [interrogative]
תְשַׂחֶק־ ṯᵊśaḥeq- שׂחק laugh
בֹּ֖ו bˌô בְּ in
כַּ ka כְּ as
הַ the
צִּפֹּ֑ור ṣṣippˈôr צִפֹּור bird
וְ֝ ˈw וְ and
תִקְשְׁרֶ֗נּוּ ṯiqšᵊrˈennû קשׁר tie
לְ lᵊ לְ to
נַעֲרֹותֶֽיךָ׃ naʕᵃrôṯˈeʸḵā נַעֲרָה girl
40:24. numquid inludes ei quasi avi aut ligabis illum ancillis tuis
Shalt thou play with him as with a bird, or tie him up for thy handmaids?
[41:5]. Wilt thou play with him as with a bird? or wilt thou bind him for thy maidens?
40:24. He will seize him through his eyes, as if with a hook, and he will bore through his nostrils, as if with stakes.
40:24. He taketh it with his eyes: [his] nose pierceth through snares.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-26. Более подробное описание крокодила, подтверждающее мысль ст. 26-27: гл. XL и ст. 1: гл XLI.

4-6. Первый вопрос данного стиха: "кто может открыть верх одежды его?", т. е. обнажить мясо крокодила от покрывающей его чешуи, разъясняется в 7-9: ст. Невозможность же приблизиться "к двойным челюстям", буквально, к двойному ряду зубов, а равно и разжать челюсти ("отворить двери лица") объясняется тем, что "вокруг зубов его - ужас". 36: острых и длинных зубов верхней челюсти и 30: нижней, притом всегда видных, так как у крокодила нет губ, внушают невольный страх, препятствующий приблизиться к животному.
Adam Clarke: Commentary on the Bible - 1831
41:5: Wilt thou play with him - Is he such a creature as thou canst tame; and of which thou canst make a pet, and give as a plaything to thy little girls? נערותיך naarotheycha; probably alluding to the custom of catching birds, tying a string to their legs, and giving them to children to play with; a custom execrable as ancient, and disgraceful as modern.
Albert Barnes: Notes on the Bible - 1834
41:5: Wilt thou play with him as with a bird? - A bird that is tamed. The art of taming birds was doubtless early practiced, and they were kept for amusement. But the leviathan could not thus be tamed.
Or wilt thou bind him for thy maidens? - For their amusement. For such purposes doubtless, birds were caught and caged. There is great force in this question, on the supposition that the crocodile is intended. Nothing could be more incongruous than the idea of securing so rough and unsightly a monster for the amusement of tender and delicate females.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:5: play: Jdg 16:25-30
bind: Job 28:11
Job 41:6
John Gill
41:5 Wilt thou play with him as with a bird?.... In the hand or cage: leviathan plays in the sea, but there is no playing with him by land, Ps 104:26;
or wilt thou bind him for thy maidens? or young girls, as Mr. Broughton renders it; tie him in a string, as birds are for children to play with? Now, though crocodiles are very pernicious to children, and often make a prey of them when they approach too near the banks of the Nile, or whenever they have an opportunity of seizing them (k); yet there is an instance of the child of an Egyptian woman that was brought up with one, and used to play with it (l), though, when grown up, was killed by it; but no such instance can be given of the whale of any sort.
(k) Aelian. l. 10. c. 21. (l) Maxim. Tyr. Sermon. 38.
Robert Jamieson, A. R. Fausset and David Brown
41:5 a bird?--that is, tamed.
40:2540:25: Կերակրեսցին նովաւ ազինք, ※ եւ բաժանեսցեն զնա ազգք Փիւնիկեցւոց[9560]։ [9560] Ոմանք. Կերակրեսցին զնովաւ։ ՚Ի լուս՛՛. Եւ բաժանեսցին զնա։
25 Ազգեր կը կերակրուեն նրանով, եւ փիւնիկեցիների տոհմերը նրան իրենց մէջ կը բաժանեն:
[41:6] Ընկերները անոր մսովը հացկերոյթ կրնա՞ն ընել. Անիկա վաճառականներուն մէջ կը բաժնուի՞։
Կերակրեսցի՞ն նովաւ [408]ազինք, եւ բաժանեսցե՞ն զնա ազգք Փիւնիկեցւոց:

40:25: Կերակրեսցին նովաւ ազինք, ※ եւ բաժանեսցեն զնա ազգք Փիւնիկեցւոց[9560]։
[9560] Ոմանք. Կերակրեսցին զնովաւ։ ՚Ի լուս՛՛. Եւ բաժանեսցին զնա։
25 Ազգեր կը կերակրուեն նրանով, եւ փիւնիկեցիների տոհմերը նրան իրենց մէջ կը բաժանեն:
[41:6] Ընկերները անոր մսովը հացկերոյթ կրնա՞ն ընել. Անիկա վաճառականներուն մէջ կը բաժնուի՞։
zohrab-1805▾ eastern-1994▾ western am▾
40:2540:25 будут ли продавать его товарищи ловли, разделят ли его между Хананейскими купцами?
40:30 ἐνσιτοῦνται ενσιτεομαι though; while ἐν εν in αὐτῷ αυτος he; him ἔθνη εθνος nation; caste μεριτεύονται μεριτευω though; while αὐτὸν αυτος he; him φοινίκων φοινιξ.1 palm tree; palm γένη γενος family; class
[41:6] יִכְר֣וּ yiḵrˈû כרה purchase עָ֭לָיו ˈʕālāʸw עַל upon חַבָּרִ֑ים ḥabbārˈîm חַבָּר partner יֶ֝חֱצ֗וּהוּ ˈyeḥᵉṣˈûhû חצה divide בֵּ֣ין bˈên בַּיִן interval כְּֽנַעֲנִֽים׃ kᵊˈnaʕᵃnˈîm כְּנַעֲנִי Canaanite
40:25. concident eum amici divident illum negotiatoresShall friends cut him in pieces, shall merchants divide him?
[41:6]. Shall the bands make traffic of him? shall they part him among the merchants?
KJV [41.6] Shall the companions make a banquet of him? shall they part him among the merchants:

40:25 будут ли продавать его товарищи ловли, разделят ли его между Хананейскими купцами?
40:30
ἐνσιτοῦνται ενσιτεομαι though; while
ἐν εν in
αὐτῷ αυτος he; him
ἔθνη εθνος nation; caste
μεριτεύονται μεριτευω though; while
αὐτὸν αυτος he; him
φοινίκων φοινιξ.1 palm tree; palm
γένη γενος family; class
[41:6]
יִכְר֣וּ yiḵrˈû כרה purchase
עָ֭לָיו ˈʕālāʸw עַל upon
חַבָּרִ֑ים ḥabbārˈîm חַבָּר partner
יֶ֝חֱצ֗וּהוּ ˈyeḥᵉṣˈûhû חצה divide
בֵּ֣ין bˈên בַּיִן interval
כְּֽנַעֲנִֽים׃ kᵊˈnaʕᵃnˈîm כְּנַעֲנִי Canaanite
40:25. concident eum amici divident illum negotiatores
Shall friends cut him in pieces, shall merchants divide him?
[41:6]. Shall the bands make traffic of him? shall they part him among the merchants?
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jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:6: Shall thy companions make a banquet - Canst thou and thy friends feast on him as ye were wont to do on a camel sacrificed for this purpose? Or, canst thou dispose of his flesh to the merchants - to buyers, as thou wouldst do that of a camel or an ox? It is certain, according to Herodotus, lib. ii. c. 70, that they killed and ate crocodiles at Apollonople and Elephantis, in Egypt.
Albert Barnes: Notes on the Bible - 1834
41:6: Shall thy companions make a banquet of him? - This is one of the "vexed passages" about which there has been much difference of opinion. Gesenius renders it, "Do the companions ("i. e." the fishermen in company) lay snares for him?" So Noyes renders it. Dr. Harris translates it, "Shall thy partners spread a banquet for him?" The Septuagint renders it, "Do the nations feed upon him?" The Vulgate, "Will friends cut him up?" that is, for a banquet. Rosenmuller renders it, "Will friends feast upon him?" The word rendered "thy companions" (חברים chabbâ riym) means properly those joined or associated together for any purpose, whether for friendship or for business. It may refer here either to those associated for the purpose of fishing or feasting. The word "thy" is improperly introduced by our translators, and there is no evidence that the reference is to the companions or friends of Job, as that would seem to suppose. The word rendered "make a banquet" (יכרוּ yikâ rû) is from כרה kâ râ h, "to dig," and then to make a plot or device against one - derived from the fact that a "pitfall" was dug to take animals (Psa 7:15; Psa 57:6; compare ); and according to this it means, "Do the companions, "i. e." the fishermen in company, lay snares for him?" The word, however, has another signification, meaning to buy, to purchase, and also to give a feast, to make a banquet, perhaps from the idea of "purchasing" the provisions necessary for a banquet. According to this, the meaning is, "Do the companions, "i. e." those associated for the purpose of feasting, make a banquet of him?" Which is the true sense here it is not easy to determine. The majority of versions incline to the idea that it refers to a feast, and means that those associated for eating do not make a part of their entertainment of him. This interpretation is the most simple and obvious.
Shall they part him among the merchants? - That is, Shall they cut him up and expose him for sale? The word rendered "merchants" (כנענים kena‛ anı̂ ym) means properly "Canaanites." It is used in the sense of "merchants, or traffickers," because the Canaanites were commonly engaged in this employment; see the notes at Isa 23:8. The crocodile is never made a part of a banquet, or an article of traffic.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:6: Jdg 14:11
Job 41:7
John Gill
41:6 Shall thy companions make a banquet of him?.... The fishermen that join together in catching fish, shall they make a feast for joy at taking the leviathan? which suggests that he is not to be taken by them, and so they have no opportunity or occasion for a feast: or will they feed on him? the flesh of crocodiles is by some eaten, and said (m) to be very savoury, but not the flesh of the whale;
shall they part him among the merchants? this seems to favour the crocodile, which is no part of merchandise, and to be against the whale, which, at least in our age, occasions a considerable trade for the sake of the bone and oil: but perhaps, in those times and countries in which Job lived, the use of them might not be known.
(m) Leo Africanus & Aelian. ut supra. (l. 10. c. 21.)
Robert Jamieson, A. R. Fausset and David Brown
41:6 Rather, "partners" (namely, in fishing).
make a banquet--The parallelism rather supports UMBREIT, "Do partners (in trade) desire to purchase him?" So the Hebrew (Deut 2:6).
merchants--literally, "Canaanites," who were great merchants (Hos 12:7, Margin).
40:2640:26: Ամենայն նաւալուղակն ՚ի մի վայր ժողովեալ, ※ ո՛չ բարձցեն թեփ մի ՚ի տտնոյ նորա, եւ ՚ի նաւս ձկնորսաց խալա՛մ նորա[9561]։ [9561] Ոմանք. Ամենայն նաւաղաւղակն։
26 Բոլոր նաւաստիները, մի տեղ հաւաքուելով, նրա պոչից մի թեփ անգամ չեն վերցնի. նրա գանգը ձկնորսների նաւերում է:
[41:7] Անոր մորթը սլաքներով Ու անոր գլուխը ձկնորսի տէգերով կրնա՞ս լեցնել։
[409]Ամենայն նաւալուղակն ի մի վայր ժողովեալ, ոչ բարձցեն թեփ մի ի տտնոյ նորա, եւ ի նաւս ձկնորսաց խալամ նորա:

40:26: Ամենայն նաւալուղակն ՚ի մի վայր ժողովեալ, ※ ո՛չ բարձցեն թեփ մի ՚ի տտնոյ նորա, եւ ՚ի նաւս ձկնորսաց խալա՛մ նորա[9561]։
[9561] Ոմանք. Ամենայն նաւաղաւղակն։
26 Բոլոր նաւաստիները, մի տեղ հաւաքուելով, նրա պոչից մի թեփ անգամ չեն վերցնի. նրա գանգը ձկնորսների նաւերում է:
[41:7] Անոր մորթը սլաքներով Ու անոր գլուխը ձկնորսի տէգերով կրնա՞ս լեցնել։
zohrab-1805▾ eastern-1994▾ western am▾
40:2640:26 можешь ли пронзить кожу его копьем и голову его рыбачьею острогою?
40:31 πᾶν πας all; every δὲ δε though; while πλωτὸν πλωτος come with; come together οὐ ου not μὴ μη not ἐνέγκωσιν φερω carry; bring βύρσαν βυρσα one; unit οὐρᾶς ουρα tail αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in πλοίοις πλοιον boat ἁλιέων αλιευς fisherman κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him
[41:7] הַֽ hˈa הֲ [interrogative] תְמַלֵּ֣א ṯᵊmallˈē מלא be full בְ vᵊ בְּ in שֻׂכֹּ֣ות śukkˈôṯ שֻׂכָּה harpoon עֹורֹ֑ו ʕôrˈô עֹור skin וּ û וְ and בְ vᵊ בְּ in צִלְצַ֖ל ṣilṣˌal צִלְצָל harpoon דָּגִ֣ים dāḡˈîm דָּג fish רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head
40:26. numquid implebis sagenas pelle eius et gurgustium piscium capite illiusWilt thou fill nets with his skin, and the cabins of fishes with his head?
[41:7]. Canst thou fill his skin with barbed irons, or his head with fish spears?
KJV [41.7] Canst thou fill his skin with barbed irons? or his head with fish spears:

40:26 можешь ли пронзить кожу его копьем и голову его рыбачьею острогою?
40:31
πᾶν πας all; every
δὲ δε though; while
πλωτὸν πλωτος come with; come together
οὐ ου not
μὴ μη not
ἐνέγκωσιν φερω carry; bring
βύρσαν βυρσα one; unit
οὐρᾶς ουρα tail
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
πλοίοις πλοιον boat
ἁλιέων αλιευς fisherman
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
[41:7]
הַֽ hˈa הֲ [interrogative]
תְמַלֵּ֣א ṯᵊmallˈē מלא be full
בְ vᵊ בְּ in
שֻׂכֹּ֣ות śukkˈôṯ שֻׂכָּה harpoon
עֹורֹ֑ו ʕôrˈô עֹור skin
וּ û וְ and
בְ vᵊ בְּ in
צִלְצַ֖ל ṣilṣˌal צִלְצָל harpoon
דָּגִ֣ים dāḡˈîm דָּג fish
רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head
40:26. numquid implebis sagenas pelle eius et gurgustium piscium capite illius
Wilt thou fill nets with his skin, and the cabins of fishes with his head?
[41:7]. Canst thou fill his skin with barbed irons, or his head with fish spears?
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Albert Barnes: Notes on the Bible - 1834
41:7: Canst thou fill his skin with barbed irons? - Referring to its thickness and impenetrability. A common method of taking fish is by the spear; but it is here said that the leviathan could not be caught in this manner. The common method of taking the crocodile now is by shooting him; see the notes at . Nothing is more remarkable in the crocodile than the thick and impenetrable skin with which it is covered; and the description here will agree better with this animal than with any other.
Or his head with fish spears - The word here rendered "fish-spears" (צלצל tselâ tsal) means properly a "tinkling, clanging," as of metal or arms, and then any tinkling instrument. Here it evidently refers to some metal spear, or harpoon, and the name was given to the instrument on account of its clanging noise. The Septuagint renders this strangely, referring it to the "Phenicians," or merchants mentioned in the pRev_ious verse - "With their whole fleet they could not carry the first skin of his tail, nor his head in their fishing-barks."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:7: Canst: The Leviathan, לויתן [Strong's H3882],
fish: Job 41:26-29
Job 41:8
John Gill
41:7 Canst thou fill his skin with barbed irons? or his head with fish spears? This seems not so well to agree with the whale; whose skin, and the several parts of his body, are to be pierced with harpoons and lances, such as fishermen use in taking whales; and their flesh to be cut in pieces with their knives: but better with the crocodile, whose skin is so hard, and so closely set with scales, that it is impenetrable; See Gill on Ezek 29:4. Or if the words are rendered, as by some, "wilt thou fill ships with his skin? and the fishermen's boat with his head" (n)? it makes also against the whale; for this is done continually, ships of different nations are loaded every year with its skin, flesh, and the bones of its head.
(n) Vid. Schultens in loc.
John Wesley
41:7 Fill - A whale's you may: but the skin of a crocodile is so hard that an iron or spear will not pierce it.
Robert Jamieson, A. R. Fausset and David Brown
41:7 His hide is not penetrable, as that of fishes.
40:2740:27: Դնիցես դու զձեռն քո ՚ի վերայ նորա. յիշատակեալ զպատերազմ որ լինելոց է ՚ի մարմնի նորա, զի այլ ո՛չ եւս լինիցի[9562]։ [9562] Ոմանք. Յիշատակել զպատերազմ որ լինելոց է ՚ի վերայ նորա։
27 Հէնց որ ձեռքդ վրան դնես՝ կը մտաբերես այն պայքարը, որ տեղի է ունենալու նրա մարմնի մէջ. ու այլեւս չես անի:
[41:8] Ձեռքդ անոր վրայ դիր, պատերազմը յիշէ Ու նորէն պիտի չպատերազմիս։
Դնիցես դու զձեռն քո ի վերայ նորա, յիշատակեալ զպատերազմ [410]որ լինելոց է ի մարմնի նորա, զի այլ ոչ եւս լինիցի:

40:27: Դնիցես դու զձեռն քո ՚ի վերայ նորա. յիշատակեալ զպատերազմ որ լինելոց է ՚ի մարմնի նորա, զի այլ ո՛չ եւս լինիցի[9562]։
[9562] Ոմանք. Յիշատակել զպատերազմ որ լինելոց է ՚ի վերայ նորա։
27 Հէնց որ ձեռքդ վրան դնես՝ կը մտաբերես այն պայքարը, որ տեղի է ունենալու նրա մարմնի մէջ. ու այլեւս չես անի:
[41:8] Ձեռքդ անոր վրայ դիր, պատերազմը յիշէ Ու նորէն պիտի չպատերազմիս։
zohrab-1805▾ eastern-1994▾ western am▾
40:2740:27 Клади на него руку твою, и помни о борьбе: вперед не будешь.
40:32 ἐπιθήσεις επιτιθημι put on; put another δὲ δε though; while αὐτῷ αυτος he; him χεῖρα χειρ hand μνησθεὶς μιμνησκω remind; remember πόλεμον πολεμος battle τὸν ο the γινόμενον γινομαι happen; become ἐν εν in σώματι σωμα body αὐτοῦ αυτος he; him καὶ και and; even μηκέτι μηκετι no more γινέσθω γινομαι happen; become
[41:8] שִׂים־ śîm- שׂים put עָלָ֥יו ʕālˌāʸw עַל upon כַּפֶּ֑ךָ kappˈeḵā כַּף palm זְכֹ֥ר zᵊḵˌōr זכר remember מִ֝לְחָמָ֗ה ˈmilḥāmˈā מִלְחָמָה war אַל־ ʔal- אַל not תֹּוסַֽף׃ tôsˈaf יסף add
40:27. pone super eum manum tuam memento belli nec ultra addas loquiLay thy hand upon him: remember the battle, and speak no more.
[41:8]. Lay thine hand upon him; remember the battle, and do so no more.
KJV [41.8] Lay thine hand upon him, remember the battle, do no more:

40:27 Клади на него руку твою, и помни о борьбе: вперед не будешь.
40:32
ἐπιθήσεις επιτιθημι put on; put another
δὲ δε though; while
αὐτῷ αυτος he; him
χεῖρα χειρ hand
μνησθεὶς μιμνησκω remind; remember
πόλεμον πολεμος battle
τὸν ο the
γινόμενον γινομαι happen; become
ἐν εν in
σώματι σωμα body
αὐτοῦ αυτος he; him
καὶ και and; even
μηκέτι μηκετι no more
γινέσθω γινομαι happen; become
[41:8]
שִׂים־ śîm- שׂים put
עָלָ֥יו ʕālˌāʸw עַל upon
כַּפֶּ֑ךָ kappˈeḵā כַּף palm
זְכֹ֥ר zᵊḵˌōr זכר remember
מִ֝לְחָמָ֗ה ˈmilḥāmˈā מִלְחָמָה war
אַל־ ʔal- אַל not
תֹּוסַֽף׃ tôsˈaf יסף add
40:27. pone super eum manum tuam memento belli nec ultra addas loqui
Lay thy hand upon him: remember the battle, and speak no more.
[41:8]. Lay thine hand upon him; remember the battle, and do so no more.
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Adam Clarke: Commentary on the Bible - 1831
41:8: Lay thine hand upon him? - Mr. Heath translates, "Be sure thou strike home. Mind thy blow: rely not upon a second stroke." Mr. Good translates: -
"Make ready thy hand against him.
Dare the contest: be firm."
He is a dangerous animal; when thou attackest him, be sure of thy advantage; if thou miss, thou art ruined. Depend not on other advantages, if thou miss the first. Kill him at once, or he will kill thee.
Albert Barnes: Notes on the Bible - 1834
41:8: Lay thine hand upon him - Prof. Lee renders this, very improperly, as it seems to me, "Lay thine hand on thy mouth respecting him," supposing it means that he should be awed into silence by dread of the animal referred to. But the meaning of the passage evidently is, "Endeavor to seize him by laying the hand on him, and you will soon desist from the fearful conflict, and will not renew it."
Remember the battle - Remember what a fearful conflict will ensue. Perhaps there is an allusion to some fact fresh in the mind of Job, where such an attempt had been made to secure the leviathan, attended with fearful disaster to those who had made the attempt.
Do no more - Or, rather, "Thou wilt not do it again." That is, he would be deterred from ever renewing the attempt, or the conflict would be fatal to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:8: Kg1 20:11; Kg2 10:4; Luk 14:31, Luk 14:32
Job 41:9
Geneva 1599
41:8 Lay thine hand upon him, remember (o) the battle, do no more.
(o) If you once consider the danger, you will not meddle with him.
John Gill
41:8 Lay thine hand upon him,.... If thou canst or darest. It is dangerous so to do, either to the whale or crocodile;
remember the battle; or "look for war", as Mr. Broughton renders it; expect a fight will ensue, in which thou wilt have no share with this creature:
do no more; if thou canst by any means escape, take care never to do the like again; or thou wilt never do so any more, thou wilt certainly die for it.
John Wesley
41:8 Lay - Seize upon him, if thou darest. Battle - But ere thou attempt it consider what thou art doing, and with whom, thou art going to fight. Do no more - Proceed no farther, draw back thy hand.
Robert Jamieson, A. R. Fausset and David Brown
41:8 If thou lay . . . thou wilt have reason ever to remember . . . and thou wilt never try it again.
40:2840:28: Ո՛չ տեսեր զնա, եւ ո՛չ ՚ի վերայ բանիցս ասացելոց զարմանայցես։
28 Չես տեսել դու նրան, ոչ էլ կը զարմանաս իմ ասած այս խօսքերի վրայ:
[41:9] Ահա անոր բռնուելուն յոյսը պարապ է. Զանիկա տեսնելով՝ մարդ չի՞ զարհուրիր։
Ոչ տեսեր զնա, եւ ոչ ի վերայ բանիցս ասացելոց զարմանայցես:

40:28: Ո՛չ տեսեր զնա, եւ ո՛չ ՚ի վերայ բանիցս ասացելոց զարմանայցես։
28 Չես տեսել դու նրան, ոչ էլ կը զարմանաս իմ ասած այս խօսքերի վրայ:
[41:9] Ահա անոր բռնուելուն յոյսը պարապ է. Զանիկա տեսնելով՝ մարդ չի՞ զարհուրիր։
zohrab-1805▾ eastern-1994▾ western am▾
40:28[41:1] Надежда тщетна: не упадешь ли от одного взгляда его?
[41:1] οὐχ ου not ἑόρακας οραω view; see αὐτὸν αυτος he; him οὐδὲ ουδε not even; neither ἐπὶ επι in; on τοῖς ο the λεγομένοις λεγω tell; declare τεθαύμακας θαυμαζω wonder
[41:9] הֵן־ hēn- הֵן behold תֹּחַלְתֹּ֥ו tōḥaltˌô תֹּוחֶלֶת hope נִכְזָ֑בָה niḵzˈāvā כזב lie הֲ hᵃ הֲ [interrogative] גַ֖ם ḡˌam גַּם even אֶל־ ʔel- אֶל to מַרְאָ֣יו marʔˈāʸw מַרְאֶה sight יֻטָֽל׃ yuṭˈāl טול cast
40:28. ecce spes eius frustrabitur eum et videntibus cunctis praecipitabiturBehold his hope shall fail him, and in the sight of all he shall be cast down.
[41:9]. Behold, the hope of him is in vain: shall not one be cast down even at the sight of him?
KJV [41.9] Behold, the hope of him is in vain: shall not [one] be cast down even at the sight of him:

[41:1] Надежда тщетна: не упадешь ли от одного взгляда его?
[41:1]
οὐχ ου not
ἑόρακας οραω view; see
αὐτὸν αυτος he; him
οὐδὲ ουδε not even; neither
ἐπὶ επι in; on
τοῖς ο the
λεγομένοις λεγω tell; declare
τεθαύμακας θαυμαζω wonder
[41:9]
הֵן־ hēn- הֵן behold
תֹּחַלְתֹּ֥ו tōḥaltˌô תֹּוחֶלֶת hope
נִכְזָ֑בָה niḵzˈāvā כזב lie
הֲ hᵃ הֲ [interrogative]
גַ֖ם ḡˌam גַּם even
אֶל־ ʔel- אֶל to
מַרְאָ֣יו marʔˈāʸw מַרְאֶה sight
יֻטָֽל׃ yuṭˈāl טול cast
40:28. ecce spes eius frustrabitur eum et videntibus cunctis praecipitabitur
Behold his hope shall fail him, and in the sight of all he shall be cast down.
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Adam Clarke: Commentary on the Bible - 1831
41:9: Behold, the hope - If thou miss thy first advantage, there is no hope afterwards: the very sight of this terrible monster would dissipate thy spirit, if thou hadst not a positive advantage against his life, or a place of sure retreat to save thine own.
Albert Barnes: Notes on the Bible - 1834
41:9: Behold, the hope of him is in vain - That is, the hope of taking him is vain.
Shall not one be cast down even at the sight of him? - So formidable is his appearance, that the courage of him who would attack him is daunted, and his resolution fails. This agrees well also with the crocodile. There is perhaps scarcely any animal whose appearance would be more likely to deter one from attacking him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:9: shall: Deu 28:34; Sa1 3:11; Isa 28:19; Luk 21:11
Job 41:10
Geneva 1599
41:9 Behold, (p) the hope of him is in vain: shall not [one] be cast down even at the sight of him?
(p) That is, that trusts to take him.
John Gill
41:9 Behold, the hope of him is in vain,.... Of getting the mastery over him, or of taking him; and yet both crocodiles and whales have been taken; nor is the taking of them to be despaired of; but it seems the "orca", or the whale with many teeth, has never been taken and killed (o);
shall not one be cast down even at the sight of him? the sight of a whale is terrible to mariners, lest their ships should be overturned by it; and some have been so frightened at the sight of a crocodile as to lose their senses: and we read of one that was greatly terrified at seeing the shadow of one; and the creature before mentioned is supposed to be much more terrible (p).
(o) Vid. Scheuchzer. Physic. Sacr. vol. 4. p. 846. (p) Scheuchzer. ib.
John Wesley
41:9 Hope - The hope of taking or conquering him.
Robert Jamieson, A. R. Fausset and David Brown
41:9 the hope--of taking him.
cast down--with fear "at the (mere) sight of him."