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Job Chapter
Forty
New King James Version (NKJV)
INTRODUCTION TO JOB 40
In
this chapter Job is called upon to give in his answer
Job 40:1
which he
does in the most humble manner
acknowledging his vileness and folly
Job 40:3; and then
the Lord proceeds to give him further conviction of his superior justice and
power
Job 40:6; and one
thing he proposes to him
to humble the proud
if he could
and then he would
own his own right hand could save him
Job 40:10; and
observes to him another instance of his power in a creature called behemoth
which he had made
and gives a description of
Job 40:15.
Job 40:1 Moreover
the Lord
answered Job
and said:
YLT
1And Jehovah doth answer
Job
and saith: --
Moreover the Lord answered Job
.... The Lord having
discoursed largely of the works of nature
in order to reconcile the mind of
Job to his works of providence
stopped and made a pause for a little space
that Job might answer if he thought fit; but he being entirely silent
the Lord
began again:
and said; as follows:
Job 40:2 2 “Shall the one who
contends with the Almighty correct Him? He who rebukes God
let him
answer it.”
YLT
2Is the striver with the
Mighty instructed? The reprover of God
let him answer it.
Shall he that contendeth with the Almighty instruct him?.... Is he
capable of it? He ought to be that takes upon him to dispute with God
to
object or reply to him; that brings a charge against him
enters the debate
and litigates a point with him; which Job wanted to do. But could he or any
other instruct him
who is the God of knowledge
the all wise and only wise
God; who gives man wisdom
and teaches him knowledge? What folly is it to
pretend to instruct him! Or can such an one be "instructed?" as the
Targum: he is not in the way of instruction; he that submits to the chastising
hand of God may be instructed thereby
but not he that contends with him; see Psalm 94:12. Or
should he be one that is instructed? no
he ought to be an instructor
and not
one instructed; a teacher
and not one that is taught; he should be above all
instruction from God or man that will dispute with the Almighty
The word for
instruct has the signification of chastisement
because instruction sometimes
comes that way; and then the sense either is
shall a man contend with the
Almighty that chastises him? Does it become a son or a servant to strive
against a parent or a master that corrects him? Or does not he deserve to be
chastised that acts such a part? Some derive the word from one that signifies
to remove or depart
and give the sense
shall the abundance
the all
sufficiency of God
go from him to another
to a man; and so he
instead of
God
be the all sufficient one? Or rather the meaning of the clause is
has
there not been much
enough
and more than enough said
Job
to chastise thee
and convince thee of thy mistakes? must more be said? is there any need of it?
he that reproveth God
let him answer it; he that
reproves God
for his words
or works
or ways
finding fault with either of
them
ought to answer to the question now put; or to any or all of those in the
preceding chapters
and not be silent as Job now was.
Job 40:3 3 Then Job answered the Lord and said:
YLT
3And Job answereth Jehovah
and saith: --
Then Job answered the Lord
.... Finding that he was
obliged to answer
he did
but with some reluctance:
and said; as follows:
Job 40:4 4 “Behold
I am vile; What
shall I answer You? I lay my hand over my mouth.
YLT
4Lo
I have been vile
What
do I return to Thee? My hand I have placed on my mouth.
Behold
I am vile
.... Or "light"F1קלתי "levis sum"
Cocceius
Michaelis;
"leviter locutus sum"
V. L. ; which may have respect either to his
words and arguments
which he thought had force in them
but now he saw they
had none; or to his works and actions
the integrity of his life
and the
uprightness of his ways
which he imagined were weighty and of great
importance
but now being weighed in the balances of justice were found
wanting; or it may refer to his original meanness and distance from God
being
dust and ashes
and nothing in comparison of him; and so the Septuagint version
is
"I am nothing"; see Isaiah 40:17; or
rather to the original vileness and sinfulness of his nature he had now a sight
of
and saw how he had been breaking forth in unbecoming expressions concerning
God and his providence: the nature of man is exceeding vile and sinful; his
heart desperately wicked; his thoughts
and the imaginations of them
evil
and
that continually; his mind and conscience are defiled; his affections
inordinate
and his understanding and will sadly depraved; he is vile in soul
and body; of all which an enlightened man is convinced
and will acknowledge;
what shall I answer thee? I am not able to answer
thee
who am but dust and ashes; what more can I say than to acknowledge my
levity
vanity
and vileness? he that talked so big
and in such a blustering
manner of answering God
as in Job 13:22; now has
nothing to say for himself;
I will lay mine hand upon my mouth; impose silence upon
himself
and as it were lay a restraint upon himself from speaking: it looks as
if there were some workings in Job's heart; he thought he could say something
and make some reply
but durst not
for fear of offending yet more and more
and therefore curbed it in; see Psalm 39:1.
Job 40:5 5 Once I have spoken
but I
will not answer; Yes
twice
but I will proceed no further.”
YLT
5Once I have spoken
and I
answer not
And twice
and I add not.
Once have I spoken; but I will not answer
.... Some
think this refers to what he had just now said of his vileness
he had owned
that
and that was all he had to say
or would say
he would give no other
answer; Jarchi says
some suppose he has respect to his words in Job 9:22;
yea
twice; but I will proceed no further; the meaning
seems to be
that he who had once and again
or very often
at least in some
instances
spoken very imprudently and indecently
for the future would take
care not to speak in such a manner: for this confession was not quite free and
full; and therefore the Lord takes him in hand again
to bring him to make a
more full and ingenuous one
as he does in Job 42:1.
Job 40:6 6 Then the Lord answered Job
out of the whirlwind
and said:
YLT
6And Jehovah answereth Job
out of the whirlwind
and saith: --
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.
Job 40:7 7 “Now prepare yourself like
a man; I will question you
and you shall answer Me:
YLT
7Gird
I pray thee
as a
man
thy loins
I ask thee
and cause thou Me to know.
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.
Job 40:8 8 “Would you indeed annul My
judgment? Would you condemn Me that you may be justified?
YLT
8Dost thou also make void My
judgment? Dost thou condemn Me
That thou mayest be righteous?
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.
Job 40:9 9 Have you an arm like God? Or
can you thunder with a voice like His?
YLT
9And an arm like God hast
thou? And with a voice like Him dost thou thunder?
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.
Job 40:10 10 Then adorn yourself with
majesty and splendor
And array yourself with glory and beauty.
YLT
10Put on
I pray thee
excellency and loftiness
Yea
honour and beauty put on.
Deck thyself now with majesty and excellency
.... With
excellent majesty
as I am decked and clothed
Psalm 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.
Job 40:11 11 Disperse the rage of your
wrath; Look on everyone who is proud
and humble him.
YLT
11Scatter abroad the wrath of
thine anger
And see every proud one
and make him low.
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.
Job 40:12 12 Look on everyone who is
proud
and bring him low; Tread down the wicked in their place.
YLT
12See every proud one --
humble him
And tread down the wicked in their place.
Look on everyone that is proud
and bring him low
.... As the
Lord often does; see Isaiah 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 Isaiah 28:3.
Job 40:13 13 Hide them in the dust
together
Bind their faces in hidden darkness.
YLT
13Hide them in the dust
together
Their faces bind in secret.
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"F2יחד "pariter"
Junius & Tremellius
Piscator
Cocceius
Schultens.
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
John 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
2 Peter 2:4; and of
casting proud Adam out of paradise
Genesis 3:24; the drowning
the proud giants of the old world
Genesis 7:23; and
of dispersing the proud builders of Babel
Genesis 11:8; and
of destroying Sodom and Gomorrah by fire
Genesis 19:24
one
of whose reigning sins was pride
Ezekiel 16:49; and
of drowning proud Pharaoh and his host in the Red sea
Exodus 15:4
which
last seems to have been done much about the time Job lived.
Job 40:14 14 Then I will also confess
to you That your own right hand can save you.
YLT
14And even I -- I do praise
thee
For thy right hand giveth salvation to thee.
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.
Job 40:15 15 “Look now at the behemoth
[a] which I
made along with you; He eats grass like an ox.
YLT
15Lo
I pray thee
Behemoth
that I made with thee: Grass as an ox he eateth.
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
Psalm 73:22; The
word is here rendered by the Septuagint θηρια
"beasts"; which is the word used by the GreeksF3Suidas in
voce θηρια. Plutarch in
Eumenc. for elephants as "belluae"
a word of the same signification
is by the LatinsF4Terent. Eunuch. Act. 3. Sc. 1. Plin. Nat. Hist. l.
8. c. 3. : and so the Sabines called an elephant "barrus"
and the
Indians "barro"F5Isidor. Origin. l. 12
c. 2. Vid. Horat.
Epod. 12. v. 1.
בער
a "beast"; and it
may be observed
that ivory is called "shenhabbim"
1 Kings 10:22; that
is
"shenhabehim"
"behem" or "behemoth"F6Hiller.
Oaomastic
Sacr. p. 434.
the tooth of the beast: and it may be also observed
that SenecaF7Nat. Quaest. l. 4. c. 2. 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 backF8Vid. lsidor. Origin. l. 12. c. 6. Plin. Nat. Hist. l. 8.
c. 25. Aristot. Hist. Animal. l. 2. c. 7. . 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 variousF9Herodot. Euterpe
sive
l.
2. c. 71. Plin. ib. Ammian
Marcellin. l. 22. Leo African. Descript. African
l. 9. p. 758. 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 PlinyF11Nat. Hist. l. 8. c.
1. says
the nearest to man in sense; and no beast more prudent
as CiceroF12De
Natur. Deor. l. 1. 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 writersF13Solin.
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.) : 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
SiculusF14Bibliothec. l. 2. p. 136. & l. 3. p. 173
174
175.
and StraboF15Geograph. l. 16. p. 531
533. 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 writersF16Diodor.
Sic. l. 1. p. 31. Aelian. Plin. Solin. Ammian. ut supra. 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 oxF17Ludolf.
Ethiop. Hist. l. 1. c. 11. . Olaus MagnusF18De Ritu Septent. Gent.
l. 21. c. 26. 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)
Job 40:16 16 See now
his strength is
in his hips
And his power is in his stomach muscles.
YLT
16Lo
I pray thee
his power
[is] in his loins
And his strength in the muscles of his belly.
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 hornF19Aelian. 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. . In like manner Eleazar the Jew killed one of
the elephants of Antiochus
by getting between its legs
and thrusting his
sword into its navelF20Joseph. Ben Gorion. Hist. Heb. l. 3. c. 20.
1Maccab. vi. 46. ; 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 creaturesF21Diodor. Sic. ut supra. (l.
3. p. 167) Plin. l. 8. c. 25.
as not to be pierced with spears or arrowsF23Ptolem.
Geograph. l. 7. c. 2. Fragment. Ctesiae ad Calcem Herodot. p. 701. Ed. Gronov.
Boius apud Kircher. China cum Momument. p. 193. ; and of it dried were made
helmets
shields
spears
and polished dartsF24Herodot. ut supra.
(p. 701) Aristot. Hist. Animal. l. 2. c. 7. Plin. l. 11. c. 39. . That which
Monsieur ThevenotF25Travels
part 1. c. 72. 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 travellerF26Dampier's Voyages
vol. 2. part 2. p. 105.
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 spearF1Heliodor. Ethiop. Hist. l. 9. c. 18. : and
PlinyF2Nat. Hist. l. 11. c. 39. Vid. Vossium in Melam. de Situ
Orbis
l. 1. c. 5. p. 28.
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.
Job 40:17 17 He moves his tail like a
cedar; The sinews of his thighs are tightly knit.
YLT
17He doth bend his tail as a
cedar
The sinews of his thighs are wrapped together
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 VartomannusF3Navigat.
l. 4. c. 9. 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 boarF4Aristot. Plin. Solin. & Isidore ut supra.
(See Job 40:16.) ; 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 writerF5Nicet.
Choniat. apud Fabrit. Gr. Bibliothec. vol. 6. p. 410. 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 CiceroF6Epist. l. 9. ep. 22.
says
the ancients used to call that the tail; but that of the elephant
according to AristotleF7Hist. Amimal. l. 2. c. 1.
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 boatF8Apud
Hierozoic
par. 2. l. 5. c. 14. col. 758. ; I have known him open his mouth
says a travellerF9Dampier's Voyages
vol. 2. part 2. p. 105.
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.
Job 40:18 18 His bones are like
beams of bronze
His ribs like bars of iron.
YLT
18His bones [are] tubes of
brass
His bones [are] as a bar of iron.
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 osteologyF11In Philosoph. Transact. vol.
5. p. 155
156. of it; excepting its teeth
which are the ivory; though the
teeth of the river horse are said to exceed them in hardnessF12Odoardus
Barbosa apud Bochart. ut supra. (Apud Hierozoic. par. 2. l. 5. c. 14. col.
758.) ; and artificers sayF13Diepenses apud ib. they are wrought
with greater difficulty than ivory. The ancients
according to PausaniasF14Arcadica
sive
l. 8. p. 530.
used them instead of it; who relates
that the face of
the image of the goddess Cybele was made of them: and KircherF15China
cum Monument. p. 193. 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 ivoryF16Olaus
Magnus
ut supra
(De Ritu. Septent. Gent.) l. 2. c. 19. Voyage to Spitzbergen
p. 115.
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.
Job 40:19 19 He is the first of
the ways of God; Only He who made him can bring near His sword.
YLT
19He [is] a beginning of the
ways of God
His Maker bringeth nigh his sword;
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 SiculusF17Ut
supra. (Bibliothec. l. 2. p. 136. & l. 3. p. 173. 174. 175.) ; and it has
been by some called the Egyptian elephantF18Achilles Tatius
l. 4. ;
and also from its great sagacity
of which instances are given by some writersF19Ammian.
Marcellin. Plin. Solin. ut supra. Vid. Plin. l. 28. c. 8. . 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 Numbers 24:20. It
might be remarked in favour of the elephant
that it seems to have its name
from אלף
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.
BochartF20Ut supra
(Apud Hierozoic. par. 2. l. 5. c. 14.) col. 760.
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 ThevenotF21Travels
part 1. c. 72. 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 ScheuchzerF23Physic. Sacr. tab. 532.
; by which it also appears to have six teeth. Another traveller saysF24Dampier's
Voyages
vol. 2. part 2. p. 105.
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 relationF25Capt. Rogers apud
Dampier
ib. p. 106. 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 SiculusF26Ut supra. (Bibliothec. l. 2. p. 136. &
l. 3. p. 173. 174. 175.) 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.
Job 40:20 20 Surely the mountains yield
food for him
And all the beasts of the field play there.
YLT
20For food do mountains bear
for him
And all the beasts of the field play there.
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 skinF1Olaus Magus ut supra
(De Ritu. Septent.
Gent.) l. 21. c. 19. Vid. Bochart. ut supra
(Apud Hierozoic. par. 2. l. 5. c.
14.) Colossians 763. Eden's Travels
p. 318.
said
to be an inch thick
and so tough that no lance will enter itF2See
the North West Fox
p. 232. Voyage to Spitzbergen
p. 115
120. Supplement
p.
194. ; 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 sledgeF3Olaus Magnus
ut
supra
(De Ritu. Septent. Gent. l. 21. c. 19.) & Eden's Travels
ut supra.
(p. 318.) ;
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.
PlinyF4Nat. Hist. l. 8. c. 7. 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.
Job 40:21 21 He lies under the lotus
trees
In a covert of reeds and marsh.
YLT
21Under shades he lieth down
In a secret place of reed and mire.
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 relateF5Ammian.
Marcellin. l. 22. Bellonius & Achilles Tatius apud Bochart ut supra. (Apud
Hierozoic. par. 2. l. 5. c. 14. Colossians 760.)
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 placesF6Aristot. Hist. Animal.
l. 9. c. 46. Plin. l. 8. c. 10. Aelian. de Animal. l. 9. c. 56.
and therefore
AelianusF7lbid. l. 9. c. 24. says it may be called the fenny animal.
Job 40:22 22 The lotus trees cover him with
their shade; The willows by the brook surround him.
YLT
22Cover him do shades
[with]
their shadow
Cover him do willows of the brook.
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 AelianusF8Ibid.
(Aelian. de Animal.) c. 31. 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 authorsF9Ibid.
l. 7. c. 6. 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 writerF11Ibid. c. 2.
speaks of elephants
when grown old
seeking large thick and shady woods to take
up their abode in.
Job 40:23 23 Indeed the river may rage
Yet he is not disturbed; He is confident
though the Jordan gushes into
his mouth
YLT
23Lo
a flood oppresseth --
he doth not haste
He is confident though Jordan Doth come forth unto his mouth.
Behold
he drinketh up a river
and hasteth not
.... The
elephant is indeed a very thirsty animal
and drinks largely; the philosopherF12Aristot.
ut supra. (l. 9. c. 56.) 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 himF13Vid. Bochart. ut supra
(Apud Hierozic.
par. 2. l. 5. c. 14.) Colossians 766.
"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 observesF14Aristot. ut supra.
(l. 9. c. 56.) Vid Aelian. l. 7. c. 15. ; and LivyF15Hist. l. 21. c.
28. 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 SiculusF16Bibliothec.
l. 1. p. 31. Isidor. Origin. l. 12. c. 6. represents it as lying all day in the
water
and employing itself at the bottom of it
easy
careless
and
unconcerned.
Job 40:24 24 Though
he takes it in his eyes
Or one pierces his nose with a snare.
YLT
24Before his eyes doth [one]
take him
With snares doth [one] pierce the nose?
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 StraboF17Geograph. l. 15. p. 484. and
PlinyF18Nat. Hist. l. 8. c. 8. See Ovington's Voyage to Surat
p.
192
193. were taken in pits dug for them
into which they were decoyed; in
like manner
according to someF19Apud Bochart. ut supra
col. 768.
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 morssF20Eden's
Travels
p. 318. Supplement to the North East Voyages
p. 94.
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 SiculusF21Bibliothec
l. 1. p. 32. 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 earF23Orosii Hist. l. 4. c. 18. p. 62. Liv. Hist. l. 27. c. 49.
; the JewsF24T. Bab. Sabbat
fol. 77. 2. & Gloss. in ib. say a
fly is a terror to an elephant
it enters into his nose and torments him
grievously.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)