Job 38–41
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The Lord’s First Speech33
38:1Then the Lord answered Job out of the whirlwind:1
38:2“Who is this2 who darkens counsel3
with words without knowledge?
38:3Get ready for a difficult task4 like a man;
I will question you
and you will inform me!
God’s questions to Job
38:4“Where were you
when I laid the foundation5 of the earth?
Tell me,6 if you possess understanding!
38:5Who set its measurements—if7 you know—
or who stretched a measuring line across it?
38:6On what8 were its bases9 set,
or who laid its cornerstone—
38:7when the morning stars10 sang11 in chorus,12
and all the sons of God13 shouted for joy?
38:8“Who shut up14 the sea with doors
when it burst forth,15 coming out of the womb,
38:9when I made16 the storm clouds its garment,
and thick darkness its swaddling band,17
38:10when I prescribed18 its limits,
and set19 in place its bolts and doors,
38:11when I said, ‘To here you may come20
and no farther,21
here your proud waves will be confined’?22
38:12Have you ever in your life23 commanded the morning,
or made the dawn know24 its place,
38:13that it might seize the corners of the earth,25
and shake the wicked out of it?
38:14The earth takes shape like clay under a seal;26
its features27 are dyed28 like a garment.
38:15Then from the wicked the light is withheld,
and the arm raised in violence29 is broken.30
38:16Have you gone to the springs that fill the sea,31
or walked about in the recesses of the deep?
38:17Have the gates of death been revealed to you?32
Have you seen the gates of deepest darkness?33
38:18Have you considered the vast expanses of the earth?
Tell me, if you know it all!
38:19“In what direction34 does light reside,
and darkness, where is its place,
38:20that you may take them to their borders
and perceive the pathways to their homes?35
38:21You know, for you were born before them;36
and the number of your days is great!
38:22Have you entered the storehouse37 of the snow,
or seen the armory38 of the hail,
38:23which I reserve for the time of trouble,
for the day of war and battle?39
38:24In what direction is lightning40 dispersed,
or the east winds scattered over the earth?
38:25Who carves out a channel for the heavy rains,
and a path for the rumble of thunder,
38:26to cause it to rain on an uninhabited land,41
a desert where there are no human beings,42
38:27to satisfy a devastated and desolate land,
and to cause it to sprout with vegetation?43
38:28Does the rain have a father,
or who has fathered the drops of the dew?
38:29From whose womb does the ice emerge,
and the frost from the sky,44 who gives birth to it,
38:30when the waters become hard45 like stone,
when the surface of the deep is frozen solid?
38:31Can you tie the bands46 of the Pleiades,
or release the cords of Orion?
38:32Can you lead out
the constellations47 in their seasons,
or guide the Bear with its cubs?48
38:33Do you know the laws of the heavens,
or can you set up their rule over the earth?
38:34Can you raise your voice to the clouds
so that a flood of water covers you?49
38:35Can you send out lightning bolts, and they go?
Will they say to you, ‘Here we are’?
38:36Who has put wisdom in the heart,50
or has imparted understanding to the mind?
38:37Who by wisdom can count the clouds,
and who can tip over51 the water jars of heaven,
38:38when the dust hardens52 into a mass,
and the clumps of earth stick together?
38:39“Do you hunt prey for the lioness,
and satisfy the appetite53 of the lions,
38:40when they crouch in their dens,
when they wait in ambush in the thicket?
38:41Who prepares prey for the raven,
when its young cry out to God
and wander about54 for lack of food?
39:1“Are you acquainted with the way1
the mountain goats2 give birth?
Do you watch as the wild deer give birth to their young?
39:2Do you count the months they must fulfill,
and do you know the time they give birth?3
39:3They crouch, they bear4 their young,
they bring forth the offspring they have carried.5
39:4Their young grow strong, and grow up in the open;6
they go off, and do not return to them.
39:5Who let the wild donkey go free?
Who released the bonds of the donkey,
39:6to whom I appointed the steppe for its home,
the salt wastes as its dwelling place?
39:7It scorns the tumult in the town;
it does not hear the shouts of a driver.7
39:8It ranges the hills as its pasture,
and searches after every green plant.
39:9Is the wild ox willing to be your servant?
Will it spend the night at your feeding trough?
39:10Can you bind the wild ox8 to a furrow with its rope,
will it till the valleys, following after you?
39:11Will you rely on it because its strength is great?
Will you commit9 your labor to it?
39:12Can you count on10 it to bring in11 your grain,12
and gather the grain13 to your threshing floor?14
39:1315 “The wings of the ostrich16 flap with joy,17
but are they the pinions and plumage of a stork?18
39:14For she leaves19 her eggs on the ground,
and lets them be warmed on the soil.
39:15She forgets that a foot might crush them,
or that a wild animal20 might trample them.
39:16She is harsh21 with her young,
as if they were not hers;
she is unconcerned
about the uselessness of her labor.
39:17For God deprived her of wisdom,
and did not impart understanding to her.
39:18But as soon as she springs up,22
she laughs at the horse and its rider.
39:19“Do you give the horse its strength?
Do you clothe its neck with a mane?23
39:20Do you make it leap24 like a locust?
Its proud neighing25 is terrifying!
39:21It26 paws the ground in the valley,27
exulting mightily,28
it goes out to meet the weapons.
39:22It laughs at fear and is not dismayed;
it does not shy away from the sword.
39:23On it the quiver rattles;
the lance and javelin29 flash.
39:24In excitement and impatience it consumes the ground;30
it cannot stand still31 when the trumpet is blown.
39:25At the sound of the trumpet, it says, ‘Aha!’
And from a distance it catches the scent of battle,
the thunderous shouting of commanders,
and the battle cries.
39:26“Is it by your understanding that the hawk soars,32
and spreads its wings toward the south?
39:27Is it at your command33 that the eagle soars,
and builds its nest on high?
39:28It lives on a rock and spends the night there,
on a rocky crag34 and a fortress.35
39:29From there it spots36 its prey,37
its eyes gaze intently from a distance.
39:30And its young ones devour the blood,
and where the dead carcasses38 are,
there it is.”
Job’s Reply to God’s Challenge
40:1Then the Lord answered Job:
40:2“Will the one who contends1 with the Almighty correct him?2
Let the person who accuses God give him an answer!”
40:3Then Job answered the Lord:
40:4“Indeed, I am completely unworthy3—how could I reply to you?
I put4 my hand over my mouth to silence myself.5
40:5I have spoken once, but I cannot answer;
twice, but I will say no more.”6
The Lord’s Second Speech7
40:6Then the Lord answered Job from the whirlwind:
40:7“Get ready for a difficult task8 like a man.
I will question you and you will inform me!
40:8Would you indeed annul9 my justice?
Would you declare me guilty so that you might be right?
40:9Do you have an arm as powerful as God’s,10
and can you thunder with a voice like his?
40:10Adorn yourself, then, with majesty and excellency,
and clothe yourself with glory and honor!
40:11Scatter abroad11 the abundance12 of your anger.
Look at every proud man13 and bring him low;
40:12Look at every proud man and abase him;
crush the wicked on the spot!14
40:13Hide them in the dust15 together,
imprison16 them17 in the grave.18
40:14Then I myself will acknowledge19 to you
that your own right hand can save you.20
The Description of Behemoth21
40:15“Look now at Behemoth,22 which I made as23 I made you;
it eats grass like the ox.
40:16Look24 at its strength in its loins,
and its power in the muscles of its belly.
40:17It makes its tail stiff25 like a cedar,
the sinews of its thighs are tightly wound.
40:18Its bones are tubes of bronze,
its limbs like bars of iron.
40:19It ranks first among the works of God,26
the One who made it
has furnished it with a sword.27
40:20For the hills bring it food,28
where all the wild animals play.
40:21Under the lotus trees it lies,
in the secrecy of the reeds and the marsh.
40:22The lotus trees conceal it in their29 shadow;
the poplars by the stream conceal it.
40:23If the river rages,30 it is not disturbed,
it is secure,31 though the Jordan
should surge up to its mouth.
40:24Can anyone catch it by its eyes,32
or pierce its nose with a snare?33
The Description of Leviathan
41:1 (40:25)1 “Can you pull in2 Leviathan with a hook,
and tie down3 its tongue with a rope?
41:2Can you put a cord through its nose,
or pierce its jaw with a hook?
41:3Will it make numerous supplications to you,4
will it speak to you with tender words?5
41:4Will it make a pact6 with you,
so you could take it7 as your slave for life?
41:5Can you play8 with it, like a bird,
or tie it on a leash9 for your girls?
41:6Will partners10 bargain11 for it?
Will they divide it up12 among the merchants?
41:7Can you fill its hide with harpoons
or its head with fishing spears?
41:8If you lay your hand on it,
you will remember13 the fight,
and you will never do it again!
41:9 (41:1)14 See, his expectation is wrong,15
he is laid low even at the sight of it.16
41:10Is it not fierce17 when it is awakened?
Who is he, then, who can stand before it?18
41:11(Who has confronted19 me that I should repay?20
Everything under heaven belongs to me!)21
41:12I will not keep silent about its limbs,
and the extent of its might,
and the grace of its arrangement.22
41:13Who can uncover its outer covering?23
Who can penetrate to the inside of its armor?24
41:14Who can open the doors of its mouth?25
Its teeth all around are fearsome.
41:15Its back26 has rows of shields,
shut up closely27 together as with a seal;
41:16each one is so close to the next28
that no air can come between them.
41:17They lock tightly…
This passage has been shortened. Keep reading Job 38–41 in Logos
Footnotes
- 33 This is the culmination of it all, the revelation of the Lord to Job. Most interpreters see here the style and content of the author of the book, a return to the beginning of the book. Here the Lord speaks to Job and displays his sovereign power and glory. Job has lived through the suffering—without cursing God. He has held to his integrity, and nowhere regretted it. But he was unaware of the real reason for the suffering, and will remain unaware throughout these speeches. God intervenes to resolve the spiritual issues that surfaced. Job was not punished for sin. And Job’s suffering had not cut him off from God. In the end the point is that Job cannot have the knowledge to make the assessments he made. It is wiser to bow in submission and adoration of God than to try to judge him. The first speech of God has these sections: the challenge (38:1–3), the surpassing mysteries of earth and sky beyond Job’s understanding (4–38), and the mysteries of animal and bird life that surpassed his understanding (38:39–39:30).
- 1 This is not the storm described by Elihu—in fact, the Lord ignores Elihu. The storm is a common accompaniment for a theophany (see Ezek 1:4; Nah 1:3; Zech 9:14).
- 2 The demonstrative pronoun is used here to emphasize the interrogative pronoun (see §136.c).
- 3 The referent of “counsel” here is not the debate between Job and the friends, but the purposes of God (see Ps 33:10; Prov 19:21; Isa 19:17). Dhorme translates it “Providence.”
- 4 Heb “Gird up your loins.” This idiom basically describes taking the hem of the long garment or robe and pulling it up between the legs and tucking it into the front of the belt, allowing easier and freer movement of the legs. “Girding the loins” meant the preparation for some difficult task (Jer 1:17), or for battle (Isa 5:27), or for running (1 Kgs 18:46). C. Gordon suggests that it includes belt-wrestling, a form of hand-to-hand mortal combat (“Belt-wrestling in the Bible World,” 23 [1950/51]: 136).
- 5 The construction is the infinitive construct in a temporal clause, using the preposition and the subjective genitive suffix.
- 6 The verb is the imperative; it has no object “me” in the text.
- 7 The particle ךּ (ki) is taken here for a conditional clause, “if you know” (see §159.dd). Others take it as “surely” with a biting irony.
- 8 For the interrogative serving as a genitive, see §136.b.
- 9 The world was conceived of as having bases and pillars, but these poetic descriptions should not be pressed too far (e.g., see Ps 24:2, which may be worded as much for its polemics against Canaanite mythology as anything).
- 10 The expression “morning stars” (Heb “stars of the morning”) is here placed in parallelism to the angels, “the sons of God.” It may refer to the angels under the imagery of the stars, or, as some prefer, it may poetically include all creation. There is a parallel also with the foundation of the temple which was accompanied by song (see Ezra 3:10, 11). But then the account of the building of the original tabernacle was designed to mirror creation (see M. Fishbane, Biblical Text and Texture).
- 11 The construction, an adverbial clause of time, uses רָנָן (ranan), which is often a ringing cry, an exultation. The parallelism with “shout for joy” shows this to be enthusiastic acclamation. The infinitive is then continued in the next colon with the vav (ו) consecutive preterite.
- 12 Heb “together.” This is Dhorme’s suggestion for expressing how they sang together.
- 14 The has “and he shut up.” The has “Who?” and so many commentaries and editions adopt this reading, if not from the , then from the sense of the sequence in the text itself.
- 15 The line uses two expressions, first the temporal clause with גִּיחַ (giakh, “when it burst forth”) and then the finite verb יֵצֵא (yetse’, “go out”) to mark the concomitance of the two actions.
- 16 The temporal clause here uses the infinitive from שִׂים (sim, “to place; to put; to make”). It underscores the sovereign placing of things.
- 17 This noun is found only here. The verb is in Ezek 16:4, and a related noun is in Ezek 30:21.
- 18 The has “and I broke,” which cannot mean “set, prescribed” or the like. The and the have such a meaning, suggesting a verb עֲשִׁית (’ashiyt, “plan, prescribe”). A. Guillaume finds an Arabic word with a meaning “measured it by span by my decree.” Would God give himself a decree? R. Gordis simply argues that the basic meaning “break” develops the connotation of “decide, determine” (2 Sam 5:24; Job 14:3; Dan 11:36).
- 19 Dhorme suggested reversing the two verbs, making this the first, and then “shatter” for the second colon.
- 20 The imperfect verb receives the permission nuance here.
- 21 The text has תֹסִיף (tosif, “and you may not add”), which is often used idiomatically (as in verbal hendiadys constructions).
- 22 The literally says, “here he will put on the pride of your waves.” The verb has no expressed subject and so is made a passive voice. But there has to be some object for the verb “put,” such as “limit” or “boundary”; the translations “confined; halted; stopped” all serve to paraphrase such an idea. The has “broken” at this point, suggesting the verse might have been confused—but “breaking the pride” of the waves would mean controlling them. Some commentators have followed this, exchanging the verb in v. 11 with this one.
- 23 The Hebrew idiom is “have you from your days?” It means “never in your life” (see 1 Sam 25:28; 1 Kgs 1:6).
- 24 The verb is the Piel of יָדַע (yada’, “to know”) with a double accusative.
- 25 The poetic image is that darkness or night is like a blanket that covers the earth, and at dawn it is taken by the edges and shaken out. Since the wicked function under the cover of night, they are included in the shaking when the dawn comes up.
- 26 The verse needs to be understood in the context: as the light shines in the dawn, the features of the earth take on a recognizable shape or form. The language is phenomenological.
- 27 Heb “they”; the referent (the objects or features on the earth) has been specified in the translation for clarity.
- 28 The reads “they stand up like a garment” (, ) or “its features stand out like a garment” (ESV). The reference could be either to embroidered decoration on a garment or to the folds of a garment (: “until all things stand out like the folds of a cloak”; cf. J. E. Hartley, Job [], , “the early light of day makes the earth appear as a beautiful garment, exquisite in design and glorious in color”). Since this is thought to be an odd statement, some suggest with Ehrlich that the text be changed to תִּצָּבַּע (titsabba’, “is dyed [like a garment]”). This reference would be to the colors appearing on the earth’s surface under daylight. The present translation follows the emendation.
- 29 Heb “the raised arm.” The words “in violence” are not in the Hebrew text, but are supplied in the translation to clarify the metaphor.
- 30 What is active at night, the violence symbolized by the raised arm, is broken with the dawn. G. R. Driver thought the whole verse referred to stars, and that the arm is the navigator’s term for the line of stars (“Two astronomical passages in the Old Testament,” 4 [1953]: 208–12).
- 31 Heb “the springs of the sea.” The words “that fill” are supplied in the translation to clarify the meaning of the phrase.
- 32 Heb “uncovered to you.”
- 33 Some still retain the traditional phrase “shadow of death” in the English translation (cf. ). The reference is to the entrance to Sheol (see Job 10:21).
- 34 The interrogative with דֶרֶךְ (derekh) means “in what road” or “in what direction.”
- 35 The suffixes are singular (“that you may take it to its border … to its home”), referring to either the light or the darkness. Because either is referred to, the translation has employed plurals, since singulars would imply that only the second item, “darkness,” was the referent. Plurals are also employed by and .
- 36 The imperfect verb after the adverb אָז (’az, “then”) functions as a preterite: “you were born.” The line is sarcastic.
- 37 Snow and ice are thought of as being in store, brought out by God for specific purposes, such as times of battle (see Josh 10:11; Exod 9:2ff.; Isa 28:17; Isa 30:30; and Ps 18:12 [13]).
- 38 The same Hebrew term (אוֹצָר, ’otsar), has been translated “storehouse” in the first line and “armory” in the second. This has been done for stylistic variation, but also because “hail,” as one of God’s “weapons” (cf. the following verse) suggests military imagery; in this context the word refers to God’s “ammunition dump” where he stockpiles hail.
- 39 The terms translated war and battle are different Hebrew words, but both may be translated “war” or “battle” depending on the context.
- 40 Because the parallel with “light” and “east wind” is not tight, Hoffmann proposed ‘ed instead, “mist.” This has been adopted by many. G. R. Driver suggests “parching heat” (“Problems in the Hebrew text of Job,” 3 [1955]: 91–92).
- 41 Heb “on a land, no man.”
- 42 Heb “a desert, no man in it.”
- 43 Heb “to cause to sprout a source of vegetation.” The word מֹצָא (motsa’) is rendered “mine” in Job 28:1. The suggestion with the least changes is Wright’s: צָמֵא (tsame’, “thirsty”). But others choose מִצִּיָּה (mitsiyyah, “from the steppe”).
- 44 Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
- 45 Several suggest that the verb is not from חָבָא (khava’, “to hide”) but from a homonym, “to congeal.” This may be too difficult to support, however.
- 46 This word is found here and in 1 Sam 15:32. Dhorme suggests, with others, that there has been a metathesis (a reversal of consonants), and it is the same word found in Job 31:36 (“bind”). G. R. Driver takes it as “cluster” without changing the text (“Two astronomical passages in the Old Testament,” 7 [1956]:3).
- 47 The word מַזָּרוֹת (mazzarot) is taken by some to refer to the constellations (see 2 Kgs 23:5), and by others as connected to the word for “crown,” and so “corona.”
- 49 The has “answer you,” and some editors have adopted this. However, the reading of the makes better sense in the verse.
- 50 This verse is difficult because of the two words, טֻחוֹת (tukhot, rendered here “heart”) and שֶׂכְוִי (sekhvi, here “mind”). They have been translated a number of ways: “meteor” and “celestial appearance”; the stars “Procyon” and “Sirius”; “inward part” and “mind”; even as birds, “ibis” and “cock.” One expects them to have something to do with nature—clouds and the like. The accordingly took them to mean “meteor” (from a verb “to wander”) and “a celestial appearance.” But these meanings are not well-attested.
- 51 The word actually means “to cause to lie down.”
- 52 The word means “to flow” or “to cast” (as in casting metals). So the noun developed the sense of “hard,” as in cast metal.
- 53 Heb “fill up the life of.”
- 54 The verse is difficult, making some suspect that a line has dropped out. The little birds in the nest hardly go wandering about looking for food. Dhorme suggest “and stagger for lack of food.”
- 1 The text uses the infinitive as the object: “do you know the giving birth of?”
- 2 Or “ibex.”
- 3 Here the infinitive is again a substantive: “the time of their giving birth.”
- 4 The Hebrew verb used here means “to cleave,” and this would not have the object “their young.” Olshausen and others after him change the ח (khet) to ט (tet) and get a verb “to drop,” meaning “drop [= give birth to] young” as used in Job 21:10. G. R. Driver holds out for the , arguing it is an idiom, “to breach the womb” (“Problems in the Hebrew text of Job,” 3 [1955]: 92–93).
- 5 Heb “they cast forth their labor pains.” This word usually means “birth pangs” but here can mean what caused the pains (metonymy of effect). This fits better with the parallelism, and the verb (“cast forth”). The words “their offspring” are supplied in the translation for clarity; direct objects were often omitted when clear from the context, although English expects them to be included.
- 6 The idea is that of the open countryside. The Aramaism is found only here.
- 7 The animal is happier in open countryside than in a busy town, and on its own rather than being driven by a herdsman.
- 8 Some commentators think that the addition of the “wild ox” here is a copyist’s error, making the stich too long. They therefore delete it. Also, binding an animal to the furrow with ropes is unusual. So with a slight emendation Kissane came up with “Will you bind him with a halter of cord?” While the is unusual, the sense is understandable, and no changes, even slight ones, are absolutely necessary.
- 9 Heb “leave.”
- 10 The word is normally translated “believe” in the Bible. The idea is that of considering something dependable and acting on it. The idea of reliability is found also in the Niphal stem usages.
- 11 There is a textual problem here: יָשׁוּב (yashuv) is the Kethib, meaning “[that] he will return”; יָשִׁיב (yashiv) is the Qere, meaning “that he will bring in.” This is the preferred reading, since the object follows it. For commentators who think the line too unbalanced for this, the object is moved to the second colon, and the reading “returns” is taken for the first. But the is perfectly clear as it stands.
- 12 Heb “your seed”; this must be interpreted figuratively for what the seed produces.
- 13 Heb “gather it”; the referent (the grain) has been specified in the translation for clarity.
- 14 Simply, the has “and your threshing floor gather.” The “threshing floor” has to be an adverbial accusative of place.
- 15 This whole section on the ostrich is not included in the . Many feel it is an interpolation and should therefore be deleted. The pattern of the chapter changes from the questions being asked to observations being made.
- 16 The word occurs only here and means “shrill cries.” If the is correct, this is a poetic name for the ostrich (see Lam 4:3).
- 17 Many proposals have been made here. The has a verb, “exult.” Strahan had “flap joyously,” a rendering followed by the . The uses “wave proudly.”
- 18 The point of this statement would be that the ostrich cannot compare to the stork. But there are many other proposals for this line—just about every commentator has a different explanation for it. Of the three words here, the first means “pinion,” the third “plumage,” and the second probably “stork,” although the has “heron.” The point of this whole section is that the ostrich is totally lacking in parental care, whereas the stork is characterized by it. The Hebrew word for “stork” is the same word for “love”: חֲסִידָה (khasidah), an interpretation followed by the . The most likely reading is “or are they the pinions and plumage of the stork?” The ostrich may flap about, but cannot fly and does not care for its young.
- 19 The meaning may have the connotation of “lays; places,” rather than simply abandoning (see M. Dahood, “The Root ’zb II in Job,” 78 [1959]: 307f.).
- 20 Heb “an animal of the field.”
- 21 This verb, “to deal harshly; to harden; to treat cruelly,” is used for hardening the heart elsewhere (see Isa 63:17).
- 22 The colon poses a slight problem here. The literal meaning of the Hebrew verb translated “springs up” (i.e., “lifts herself on high”) might suggest flight. But some of the proposals involve a reading about readying herself to run.
- 23 The second half of the verse contains this , which is usually connected with the word רַעְמָה (ra’mah, “thunder”). A. B. Davidson thought it referred to the quivering of the neck rather than the mane. Gray thought the sound and not the movement was the point. But without better evidence, a reading that has “quivering mane” may not be far off the mark. But it may be simplest to translate it “mane” and assume that the idea of “quivering” is part of the meaning.
- 24 The same ideas are found in Joel 2:4. The leaping motion is compared to the galloping of the horse.
- 25 The word could mean “snorting” as well (see Jer 8:16). It comes from the root “to blow.” If the horse is running and breathing hard, this could be the sense here.
- 26 The Hebrew text has a plural verb, “they paw.” For consistency and for stylistic reasons this is translated as a singular.
- 27 The armies would prepare for battles that were usually fought in the valleys, and so the horse was ready to charge. But in Ugaritic the word `mk means “force” as well as “valley.” The idea of “force” would fit the parallelism here well (see M. Dahood, “Value of Ugaritic for textual criticism,” 40 [1959]: 166).
- 28 Or “in strength.”
- 29 This may be the scimitar (see G. Molin, “What is a kidon?” 1 [1956]: 334–37).
- 30 “Swallow the ground” is a metaphor for the horse’s running. Gray renders the line: “quivering and excited he dashes into the fray.”
- 31 The use of אָמַן (’aman) in the Hiphil in this place is unique. Such a form would normally mean “to believe.” But its basic etymological meaning comes through here. The verb means “to be firm; to be reliable; to be dependable.” The causative here would mean “to make firm” or “to stand firm.”
- 32 This word occurs only here. It is connected to “pinions” in v. 13. Dhorme suggests “clad with feathers,” but the line suggests more the use of the wings.
- 33 Heb “your mouth.”
- 34 Heb “upon the tooth of a rock.”
- 35 The word could be taken as the predicate, but because of the conjunction it seems to be adding another description of the place of its nest.
- 36 The word means “search,” but can be used for a wide range of matters, including spying.
- 37 Heb “food.”
- 38 The word חֲלָלִים (khalalim) designates someone who is fatally wounded, literally the “pierced one,” meaning anyone or thing that dies a violent death.
- 1 The form רֹב (rov) is the infinitive absolute from the verb רִיב (riv, “contend”). Dhorme wishes to repoint it to make it the active participle, the “one who argues with the Almighty.”
- 2 The verb יִסּוֹר (yissor) is found only here, but comes from a common root meaning “to correct; to reprove.” Several suggestions have been made to improve on the . Dhorme read it יָסוּר (yasur) in the sense of “to turn aside; to yield.” Ehrlich read this emendation as “to come to an end.” But the could be read as “to correct; to instruct.”
- 3 The word קַלֹּתִי (qalloti) means “to be light; to be of small account; to be unimportant.” From this comes the meaning “contemptible,” which in the causative stem would mean “to treat with contempt; to curse.” Dhorme tries to make the sentence a conditional clause and suggests this meaning: “If I have been thoughtless.” There is really no “if” in Job’s mind.
- 4 The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.
- 5 The words “to silence myself” are supplied in the translation for clarity.
- 6 Heb “I will not add.”
- 7 The speech can be divided into three parts: the invitation to Job to assume the throne and rule the world (40:7–14), the description of Behemoth (40:15–24), and the description of Leviathan (41:1–34).
- 8 See note on “task” in .
- 9 The verb פָּרַר (parar) means “to annul; to break; to frustrate.” It was one thing for Job to claim his own integrity, but it was another matter altogether to nullify God’s righteousness in the process.
- 10 Heb “do you have an arm like God?” The words “as powerful as” have been supplied in the translation to clarify the metaphor.
- 11 The verb was used for scattering lightning (Job 37:11). God is challenging Job to unleash his power and judge wickedness in the world.
- 12 Heb “the overflowings.”
- 13 The word was just used in the positive sense of excellence or majesty; now the exalted nature of the person refers to self-exaltation, or pride.
- 14 The expression translated “on the spot” is the prepositional phrase תַּחְתָּם (takhtam, “under them”). “Under them” means in their place. But it can also mean “where someone stands, on the spot” (see Exod 16:29; Jos 6:5; Judg 7:21, etc.).
- 15 The word “dust” can mean “ground” here, or more likely, “grave.”
- 16 The verb חָבַשׁ (khavash) means “to bind.” In Arabic the word means “to bind” in the sense of “to imprison,” and that fits here.
- 17 Heb “their faces.”
- 18 The word is “secret place,” the place where he is to hide them, i.e., the grave. The text uses the word “secret place” as a metonymy for the grave.
- 19 The verb is usually translated “praise,” but with the sense of a public declaration or acknowledgment. It is from יָדָה (yadah, in the Hiphil, as here, “give thanks, laud”).
- 20 The imperfect verb has the nuance of potential imperfect: “can save; is able to save.”
- 21 The next ten verses are devoted to a portrayal of Behemoth (the name means “beast” in Hebrew). It does not fit any of the present material very well, and so many think the section is a later addition. Its style is more like that of a textbook. Moreover, if the animal is a real animal (the usual suggestion is the hippopotamus), then the location of such an animal is Egypt and not Palestine. Some have identified these creatures Behemoth and Leviathan as mythological creatures (Gunkel, Pope). Others point out that these creatures could have been dinosaurs (P. J. Maarten, , 2:; H. M. Morris, The Remarkable Record of Job, 115–22). Most would say they are real animals, but probably mythologized by the pagans. So the pagan reader would receive an additional impact from this point about God’s sovereignty over all nature.
- 22 By form the word is the feminine plural of the Hebrew word for “beast.” Here it is an abstract word—a title.
- 23 Heb “with you.” The meaning could be temporal (“when I made you”)—perhaps a reference to the sixth day of creation (Gen 1:24).
- 24 In both of these verses הִנֶּה (hinneh, “behold”) has the deictic force (the word is from Greek δείκνυμι, deiknumi, “to show”). It calls attention to something by pointing it out. The expression goes with the sudden look, the raised eye, the pointing hand—“O look!”
- 25 The verb חָפַץ (khafats) occurs only here. It may have the meaning “to make stiff; to make taut” (Arabic). The and the versions support this with “erects.” But there is another Arabic word that could be cognate, meaning “arch, bend.” This would give the idea of the tail swaying. The other reading seems to make better sense here. However, “stiff” presents a serious problem with the view that the animal is the hippopotamus.
- 26 Heb “the ways of God.” This may be a reference to Gen 1:24, where the first of the animal creation was the cattle—béhemah (בְּהֵמָה).
- 27 The literal reading of the is “let the one who made him draw near [with] his sword.” The sword is apparently a reference to the teeth or tusks of the animal, which cut vegetation like a sword. But the idea of a weapon is easier to see, and so the people who favor the mythological background see here a reference to God’s slaying the Beast. There are again many suggestions on how to read the line. The probably has the safest: “He that made him has furnished him with his sword” (the sword being a reference to the sharp tusks with which he can attack).
- 28 The word בּוּל (bul) probably refers to food. Many take it as an abbreviated form of יְבוּל (yévul, “produce of the field”). The vegetation that is produced on the low hills is what is meant.
- 29 The suffix is singular, but must refer to the trees’ shade.
- 30 The word ordinarily means “to oppress.” So many commentators have proposed suitable changes: “overflows” (Beer), “gushes” (Duhm), “swells violently” (Dhorme, from a word that means “be strong”).
- 31 Or “he remains calm.”
- 32 The idea would be either (1) catch it while it is watching, or (2) in some way disabling its eyes before the attack. But others change the reading; Ball suggested “with hooks” and this has been adopted by some modern English versions (e.g., ).
- 33 Ehrlich altered the slightly to get “with thorns,” a view accepted by Driver, Dhorme and Pope.
- 1 Beginning with 41:1, the verse numbers through 41:9 in the English Bible differ from the verse numbers in the Hebrew text (), with 41:1 = 40:25 , 41:2 = 40:26 , etc., through 41:34 = 41:26 . The Hebrew verse numbers in the remainder of the chapter differ from the verse numbers in the English Bible. Beginning with 42:1 the verse numbers in the and are again the same.
- 2 The verb מָשַׁךְ (mashakh) means “to extract from the water; to fish.” The question here includes the use of a hook to fish the creature out of the water so that its jaws can be tied safely.
- 3 The verb שָׁקַע (shaqa’) means “to cause to sink,” if it is connected with the word in Amos 8:8 and 9:5. But it may have the sense of “to tie; to bind.” If the rope were put around the tongue and jaw, binding tightly would be the sense.
- 4 The line asks if the animal, when caught and tied and under control, would keep on begging for mercy. Absolutely not. It is not in the nature of the beast. The construction uses יַרְבֶּה (yarbeh, “[will] he multiply” [= “make numerous”]), with the object, “supplications” i.e., prayers for mercy.
- 5 The rhetorical question again affirms the opposite. The poem is portraying the creature as powerful and insensitive.
- 6 Heb “will he cut a covenant.”
- 7 The imperfect verb serves to express what the covenant pact would cover, namely, “that you take.”
- 8 The Hebrew verb is שָׂחַק (sakhaq, “to sport; to trifle; to play,” Ps 104:26).
- 9 The idea may include putting Leviathan on a leash. D. W. Thomas suggested on the basis of an Arabic cognate that it could be rendered “tie him with a string like a young sparrow” ( 14 [1964]: 114ff.).
- 10 The word חָבַּר (khabbar) is a , but the meaning is “to associate” since it is etymologically related to the verb “to join together.” The idea is that fishermen usually work in companies or groups, and then divide up the catch when they come ashore—which involves bargaining.
- 11 The word כָּרַה (karah) means “to sell.” With the preposition עַל (’al, “upon”) it has the sense “to bargain over something.”
- 12 The verb means “to cut up; to divide up” in the sense of selling the dead body (see Exod 21:35). This will be between them and the merchants (כְּנַעֲנִים, kéna’anim).
- 13 The verse uses two imperatives which can be interpreted in sequence: do this, and then this will happen.
- 14 Job 41:9 in the English Bible is 41:1 in the Hebrew text (). From here to the end of the chapter the Hebrew verse numbers differ from those in the English Bible, with 41:10 = 41:2 , 41:11 = 41:3 , etc. See also the note on .
- 15 The line is difficult. “His hope [= expectation]” must refer to any assailant who hopes or expects to capture the creature. Because there is no antecedent, Dhorme and others transpose it with the next verse. The point is that the man who thought he was sufficient to confront Leviathan soon finds his hope—his expectation—false (a derivative from the verb כָּזַב [kazab, “lie”] is used for a mirage).
- 16 There is an interrogative particle in this line, which most commentators ignore. But others freely emend the . Gunkel, following the mythological approach, has “his appearance casts down even a god.” Cheyne likewise has: “even divine beings the fear of him brings low” ( 9 [1896/97]: 579). Pope has, “Were not the gods cast down at the sight of him?” There is no need to bring in this mythological element.
- 17 The description is of the animal, not the hunter (or fisherman). Leviathan is so fierce that no one can take him on alone.
- 18 has “before me” and can best be rendered as “Who then is he that can stand before me?” (ESV, , , , ). The following verse (11) favors the since both express the lesson to be learned from Leviathan: If a man cannot stand up to Leviathan, how can he stand up to its creator? The translation above has chosen to read the text as “before him” (cf. , ).
- 19 The verb קָדַם (qadam) means “to come to meet; to come before; to confront” to the face.
- 20 The verse seems an intrusion (and so E. Dhorme, H. H. Rowley, and many others change the pronouns to make it refer to the animal). But what the text is saying is that it is more dangerous to confront God than to confront this animal.
- 21 This line also focuses on the sovereign God rather than Leviathan. H. H. Rowley, however, wants to change לִי־חוּא (li-hu’, “it [belongs] to me”) into לֹא הוּא (lo’ hu’, “there is no one”). So it would say that there is no one under the whole heaven who could challenge Leviathan and live, rather than saying it is more dangerous to challenge God to make him repay.
- 22 Dhorme changes the noun into a verb, “I will tell,” and the last two words into אֵין עֶרֶךְ (’en ’erekh, “there is no comparison”). The result is “I will tell of his incomparable might.”
- 23 Heb “the face of his garment,” referring to the outer garment or covering. Some take it to be the front as opposed to the back.
- 24 The word רֶסֶן (resen) has often been rendered “bridle” (cf. ESV), but that leaves a number of unanswered questions. The reads סִרְיוֹן (siryon), with the transposition of letters, but that means “coat of armor.” If the metathesis stands, there is also support from the cognate Akkadian.
- 25 Heb “his face.”
- 26 The has גַּאֲוָה (ga’avah, “his pride”), but the , Aquila, and the all read גַּוּוֹ (gavvo, “his back”). Almost all the modern English versions follow the variant reading, speaking about “his [or its] back.”
- 27 Instead of צָר (tsar, “closely”) the has צֹר (tsor, “stone”) to say that the seal was rock hard.
- 28 The expression “each one … to the next” is literally “one with one.”
Cross references
The NET Bible First Edition, Copyright 1996-2005 by Biblical Studies Press