Mazmur 148:10
Konteks148:10 you animals and all you cattle,
you creeping things and birds,
Kejadian 1:20-25
Konteks1:20 God said, “Let the water swarm with swarms 1 of living creatures and let birds fly 2 above the earth across the expanse of the sky.” 1:21 God created the great sea creatures 3 and every living and moving thing with which the water swarmed, according to their kinds, and every winged bird according to its kind. God saw that it was good. 1:22 God blessed them 4 and said, “Be fruitful and multiply and fill the water in the seas, and let the birds multiply on the earth.” 5 1:23 There was evening, and there was morning, a fifth day.
1:24 God said, “Let the land produce living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.” 6 It was so. 1:25 God made the wild animals according to their kinds, the cattle according to their kinds, and all the creatures that creep along the ground according to their kinds. God saw that it was good.
Ayub 38:39--39:30
Konteks38:39 “Do you hunt prey for the lioness,
and satisfy the appetite 7 of the lions,
38:40 when they crouch in their dens,
when they wait in ambush in the thicket?
38:41 Who prepares prey for the raven,
when its young cry out to God
and wander about 8 for lack of food?
39:1 “Are you acquainted with the way 9
the mountain goats 10 give birth?
Do you watch as the wild deer give birth to their young?
39:2 Do you count the months they must fulfill,
and do you know the time they give birth? 11
39:3 They crouch, they bear 12 their young,
they bring forth the offspring they have carried. 13
39:4 Their young grow strong, and grow up in the open; 14
they go off, and do not return to them.
39:5 Who let the wild donkey go free?
Who released the bonds of the donkey,
39:6 to whom I appointed the steppe for its home,
the salt wastes as its dwelling place?
39:7 It scorns the tumult in the town;
it does not hear the shouts of a driver. 15
39:8 It ranges the hills as its pasture,
and searches after every green plant.
39:9 Is the wild ox willing to be your servant?
Will it spend the night at your feeding trough?
39:10 Can you bind the wild ox 16 to a furrow with its rope,
will it till the valleys, following after you?
39:11 Will you rely on it because its strength is great?
Will you commit 17 your labor to it?
39:12 Can you count on 18 it to bring in 19 your grain, 20
and gather the grain 21 to your threshing floor? 22
39:13 23 “The wings of the ostrich 24 flap with joy, 25
but are they the pinions and plumage of a stork? 26
39:14 For she leaves 27 her eggs on the ground,
and lets them be warmed on the soil.
39:15 She forgets that a foot might crush them,
or that a wild animal 28 might trample them.
39:16 She is harsh 29 with her young,
as if they were not hers;
she is unconcerned
about the uselessness of her labor.
39:17 For God deprived her of wisdom,
and did not impart understanding to her.
39:18 But as soon as she springs up, 30
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? 31
39:20 Do you make it leap 32 like a locust?
Its proud neighing 33 is terrifying!
39:21 It 34 paws the ground in the valley, 35
exulting mightily, 36
it goes out to meet the weapons.
39:22 It laughs at fear and is not dismayed;
it does not shy away from the sword.
39:23 On it the quiver rattles;
the lance and javelin 37 flash.
39:24 In excitement and impatience it consumes the ground; 38
it cannot stand still 39 when the trumpet is blown.
39:25 At 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, 40
and spreads its wings toward the south?
39:27 Is it at your command 41 that the eagle soars,
and builds its nest on high?
39:28 It lives on a rock and spends the night there,
on a rocky crag 42 and a fortress. 43
39:29 From there it spots 44 its prey, 45
its eyes gaze intently from a distance.
39:30 And its young ones devour the blood,
and where the dead carcasses 46 are,
there it is.”
Ayub 40:15--41:34
Konteks40:15 “Look now at Behemoth, 48 which I made as 49 I made you;
it eats grass like the ox.
40:16 Look 50 at its strength in its loins,
and its power in the muscles of its belly.
40:17 It makes its tail stiff 51 like a cedar,
the sinews of its thighs are tightly wound.
40:18 Its bones are tubes of bronze,
its limbs like bars of iron.
40:19 It ranks first among the works of God, 52
the One who made it
has furnished it with a sword. 53
40:20 For the hills bring it food, 54
where all the wild animals play.
40:21 Under the lotus trees it lies,
in the secrecy of the reeds and the marsh.
40:22 The lotus trees conceal it in their 55 shadow;
the poplars by the stream conceal it.
40:23 If the river rages, 56 it is not disturbed,
it is secure, 57 though the Jordan
should surge up to its mouth.
40:24 Can anyone catch it by its eyes, 58
or pierce its nose with a snare? 59
41:1 (40:25) 60 “Can you pull in 61 Leviathan with a hook,
and tie down 62 its tongue with a rope?
41:2 Can you put a cord through its nose,
or pierce its jaw with a hook?
41:3 Will it make numerous supplications to you, 63
will it speak to you with tender words? 64
41:4 Will it make a pact 65 with you,
so you could take it 66 as your slave for life?
41:5 Can you play 67 with it, like a bird,
or tie it on a leash 68 for your girls?
41:6 Will partners 69 bargain 70 for it?
Will they divide it up 71 among the merchants?
41:7 Can you fill its hide with harpoons
or its head with fishing spears?
41:8 If you lay your hand on it,
you will remember 72 the fight,
and you will never do it again!
41:9 (41:1) 73 See, his expectation is wrong, 74
he is laid low even at the sight of it. 75
41:10 Is it not fierce 76 when it is awakened?
Who is he, then, who can stand before it? 77
41:11 (Who has confronted 78 me that I should repay? 79
Everything under heaven belongs to me!) 80
41:12 I will not keep silent about its limbs,
and the extent of its might,
and the grace of its arrangement. 81
41:13 Who can uncover its outer covering? 82
Who can penetrate to the inside of its armor? 83
41:14 Who can open the doors of its mouth? 84
Its teeth all around are fearsome.
41:15 Its back 85 has rows of shields,
shut up closely 86 together as with a seal;
41:16 each one is so close to the next 87
that no air can come between them.
41:17 They lock tightly together, one to the next; 88
they cling together and cannot be separated.
41:18 Its snorting throws out flashes of light;
its eyes are like the red glow 89 of dawn.
41:19 Out of its mouth go flames, 90
sparks of fire shoot forth!
41:20 Smoke streams from its nostrils
as from a boiling pot over burning 91 rushes.
41:21 Its breath sets coals ablaze
and a flame shoots from its mouth.
41:22 Strength lodges in its neck,
and despair 92 runs before it.
41:23 The folds 93 of its flesh are tightly joined;
they are firm on it, immovable. 94
41:24 Its heart 95 is hard as rock,
hard as a lower millstone.
41:25 When it rises up, the mighty are terrified,
at its thrashing about they withdraw. 96
41:26 Whoever strikes it with a sword 97
will have no effect, 98
nor with the spear, arrow, or dart.
41:27 It regards iron as straw
and bronze as rotten wood.
41:28 Arrows 99 do not make it flee;
slingstones become like chaff to it.
41:29 A club is counted 100 as a piece of straw;
it laughs at the rattling of the lance.
41:30 Its underparts 101 are the sharp points of potsherds,
it leaves its mark in the mud
like a threshing sledge. 102
41:31 It makes the deep boil like a cauldron
and stirs up the sea like a pot of ointment, 103
41:32 It leaves a glistening wake behind it;
one would think the deep had a head of white hair.
41:33 The likes of it is not on earth,
a creature 104 without fear.
41:34 It looks on every haughty being;
it is king over all that are proud.” 105
[1:20] 1 tn The Hebrew text again uses a cognate construction (“swarm with swarms”) to emphasize the abundant fertility. The idea of the verb is one of swift movement back and forth, literally swarming. This verb is used in Exod 1:7 to describe the rapid growth of the Israelite population in bondage.
[1:20] 2 tn The Hebrew text uses the Polel form of the verb instead of the simple Qal; it stresses a swarming flight again to underscore the abundant fruitfulness.
[1:21] 3 tn For the first time in the narrative proper the verb “create” (בָּרָא, bara’) appears. (It is used in the summary statement of v. 1.) The author wishes to underscore that these creatures – even the great ones – are part of God’s perfect creation. The Hebrew term תַנִּינִם (tanninim) is used for snakes (Exod 7:9), crocodiles (Ezek 29:3), or other powerful animals (Jer 51:34). In Isa 27:1 the word is used to describe a mythological sea creature that symbolizes God’s enemies.
[1:22] 4 tn While the translation “blessed” has been retained here for the sake of simplicity, it would be most helpful to paraphrase it as “God endowed them with fruitfulness” or something similar, for here it refers to God’s giving the animals the capacity to reproduce. The expression “blessed” needs clarification in its different contexts, for it is one of the unifying themes of the Book of Genesis. The divine blessing occurs after works of creation and is intended to continue that work – the word of blessing guarantees success. The word means “to enrich; to endow,” and the most visible evidence of that enrichment is productivity or fruitfulness. See C. Westermann, Blessing in the Bible and the Life of the Church (OBT).
[1:22] 5 sn The instruction God gives to creation is properly a fuller expression of the statement just made (“God blessed them”), that he enriched them with the ability to reproduce. It is not saying that these were rational creatures who heard and obeyed the word; rather, it stresses that fruitfulness in the animal world is a result of the divine decree and not of some pagan cultic ritual for fruitfulness. The repeated emphasis of “be fruitful – multiply – fill” adds to this abundance God has given to life. The meaning is underscored by the similar sounds: בָּרָךְ (barakh) with בָּרָא (bara’), and פָּרָה (parah) with רָבָה (ravah).
[1:24] 6 tn There are three groups of land animals here: the cattle or livestock (mostly domesticated), things that creep or move close to the ground (such as reptiles or rodents), and the wild animals (all animals of the field). The three terms are general classifications without specific details.
[38:39] 7 tn Heb “fill up the life of.”
[38:41] 8 tn 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.”
[39:1] 9 tn The text uses the infinitive as the object: “do you know the giving birth of?”
[39:2] 11 tn Here the infinitive is again a substantive: “the time of their giving birth.”
[39:3] 12 tc 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 MT, arguing it is an idiom, “to breach the womb” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 92-93).
[39:3] 13 tn 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.
[39:4] 14 tn The idea is that of the open countryside. The Aramaism is found only here.
[39:7] 15 sn The animal is happier in open countryside than in a busy town, and on its own rather than being driven by a herdsman.
[39:10] 16 tn 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 MT is unusual, the sense is understandable, and no changes, even slight ones, are absolutely necessary.
[39:12] 18 tn 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.
[39:12] 19 tc 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 MT is perfectly clear as it stands.
[39:12] 20 tn Heb “your seed”; this must be interpreted figuratively for what the seed produces.
[39:12] 21 tn Heb “gather it”; the referent (the grain) has been specified in the translation for clarity.
[39:12] 22 tn Simply, the MT has “and your threshing floor gather.” The “threshing floor” has to be an adverbial accusative of place.
[39:13] 23 tc This whole section on the ostrich is not included in the LXX. 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.
[39:13] 24 tn The word occurs only here and means “shrill cries.” If the MT is correct, this is a poetic name for the ostrich (see Lam 4:3).
[39:13] 25 tn Many proposals have been made here. The MT has a verb, “exult.” Strahan had “flap joyously,” a rendering followed by the NIV. The RSV uses “wave proudly.”
[39:13] 26 tn 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 LXX 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 NASB. 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.
[39:14] 27 tn The meaning may have the connotation of “lays; places,” rather than simply abandoning (see M. Dahood, “The Root ’zb II in Job,” JBL 78 [1959]: 307f.).
[39:15] 28 tn Heb “an animal of the field.”
[39:16] 29 sn This verb, “to deal harshly; to harden; to treat cruelly,” is used for hardening the heart elsewhere (see Isa 63:17).
[39:18] 30 tn 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.
[39:19] 31 tn The second half of the verse contains this hapax legomenon, 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.
[39:20] 32 sn The same ideas are found in Joel 2:4. The leaping motion is compared to the galloping of the horse.
[39:20] 33 tn 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.
[39:21] 34 tc The Hebrew text has a plural verb, “they paw.” For consistency and for stylistic reasons this is translated as a singular.
[39:21] 35 tn 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,” Bib 40 [1959]: 166).
[39:21] 36 tn Or “in strength.”
[39:23] 37 tn This may be the scimitar (see G. Molin, “What is a kidon?” JSS 1 [1956]: 334-37).
[39:24] 38 tn “Swallow the ground” is a metaphor for the horse’s running. Gray renders the line: “quivering and excited he dashes into the fray.”
[39:24] 39 tn 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.”
[39:26] 40 tn 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.
[39:27] 41 tn Heb “your mouth.”
[39:28] 42 tn Heb “upon the tooth of a rock.”
[39:28] 43 tn 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.
[39:29] 44 tn The word means “search,” but can be used for a wide range of matters, including spying.
[39:30] 46 tn The word חֲלָלִים (khalalim) designates someone who is fatally wounded, literally the “pierced one,” meaning anyone or thing that dies a violent death.
[40:15] 47 sn 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, NIDOTTE, 2:780; 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.
[40:15] 48 sn By form the word is the feminine plural of the Hebrew word for “beast.” Here it is an abstract word – a title.
[40:15] 49 tn Heb “with you.” The meaning could be temporal (“when I made you”) – perhaps a reference to the sixth day of creation (Gen 1:24).
[40:16] 50 tn 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!”
[40:17] 51 tn The verb חָפַץ (khafats) occurs only here. It may have the meaning “to make stiff; to make taut” (Arabic). The LXX and the Syriac 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.
[40:19] 52 tn Heb “the ways of God.”
[40:19] sn This may be a reference to Gen 1:24, where the first of the animal creation was the cattle – bÿhemah (בְּהֵמָה).
[40:19] 53 tc The literal reading of the MT 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 RV 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).
[40:20] 54 tn The word בּוּל (bul) probably refers to food. Many take it as an abbreviated form of יְבוּל (yÿvul, “produce of the field”). The vegetation that is produced on the low hills is what is meant.
[40:22] 55 tn The suffix is singular, but must refer to the trees’ shade.
[40:23] 56 tn 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”).
[40:23] 57 tn Or “he remains calm.”
[40:24] 58 tn 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., NRSV).
[40:24] 59 tn Ehrlich altered the MT slightly to get “with thorns,” a view accepted by Driver, Dhorme and Pope.
[41:1] 60 sn Beginning with 41:1, the verse numbers through 41:9 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 41:1 ET = 40:25 HT, 41:2 ET = 40:26 HT, etc., through 41:34 ET = 41:26 HT. 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 ET and HT are again the same.
[41:1] 61 tn 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.
[41:1] 62 tn 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.
[41:3] 63 tn 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.
[41:3] 64 tn The rhetorical question again affirms the opposite. The poem is portraying the creature as powerful and insensitive.
[41:4] 65 tn Heb “will he cut a covenant.”
[41:4] 66 tn The imperfect verb serves to express what the covenant pact would cover, namely, “that you take.”
[41:5] 67 tn The Hebrew verb is שָׂחַק (sakhaq, “to sport; to trifle; to play,” Ps 104:26).
[41:5] 68 tn 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” (VT 14 [1964]: 114ff.).
[41:6] 69 tn The word חָבַּר (khabbar) is a hapax legomenon, 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.
[41:6] 70 tn The word כָּרַה (karah) means “to sell.” With the preposition עַל (’al, “upon”) it has the sense “to bargain over something.”
[41:6] 71 tn 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, kÿna’anim).
[41:8] 72 tn The verse uses two imperatives which can be interpreted in sequence: do this, and then this will happen.
[41:9] 73 sn Job 41:9 in the English Bible is 41:1 in the Hebrew text (BHS). From here to the end of the chapter the Hebrew verse numbers differ from those in the English Bible, with 41:10 ET = 41:2 HT, 41:11 ET = 41:3 HT, etc. See also the note on 41:1.
[41:9] 74 tn 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).
[41:9] 75 tn There is an interrogative particle in this line, which most commentators ignore. But others freely emend the MT. 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” (JQR 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.
[41:10] 76 sn The description is of the animal, not the hunter (or fisherman). Leviathan is so fierce that no one can take him on alone.
[41:10] 77 tc MT has “before me” and can best be rendered as “Who then is he that can stand before me?” (ESV, NASB, NIV, NLT, NJPS). The following verse (11) favors the MT 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. NRSV, NJB).
[41:11] 78 tn The verb קָדַם (qadam) means “to come to meet; to come before; to confront” to the face.
[41:11] 79 sn 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.
[41:11] 80 tn 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.
[41:12] 81 tn 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.”
[41:13] 82 tn 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.
[41:13] 83 tc The word רֶסֶן (resen) has often been rendered “bridle” (cf. ESV), but that leaves a number of unanswered questions. The LXX 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.
[41:15] 85 tc The MT has גַּאֲוָה (ga’avah, “his pride”), but the LXX, Aquila, and the Vulgate all read גַּוּוֹ (gavvo, “his back”). Almost all the modern English versions follow the variant reading, speaking about “his [or its] back.”
[41:15] 86 tn Instead of צָר (tsar, “closely”) the LXX has צֹר (tsor, “stone”) to say that the seal was rock hard.
[41:16] 87 tn The expression “each one…to the next” is literally “one with one.”
[41:17] 88 tn Heb “a man with his brother.”
[41:18] 89 tn Heb “the eyelids,” but it represents the early beams of the dawn as the cover of night lifts.
[41:19] 90 sn For the animal, the image is that of pent-up breath with water in a hot steam jet coming from its mouth, like a stream of fire in the rays of the sun. The language is hyperbolic, probably to reflect the pagan ideas of the dragon of the deep in a polemical way – they feared it as a fire breathing monster, but in reality it might have been a steamy crocodile.
[41:20] 91 tn The word “burning” is supplied. The Syriac and Vulgate have “a seething and boiling pot” (reading אֹגֵם [’ogem] for אַגְמֹן [’agmon]). This view is widely accepted.
[41:22] 92 tn This word, דְּאָבָה (dÿ’avah) is a hapax legomenon. But the verbal root means “to languish; to pine.” A related noun talks of dejection and despair in Deut 28:65. So here “despair” as a translation is preferable to “terror.”
[41:23] 94 tn The last clause says “it cannot be moved.” But this part will function adverbially in the sentence.
[41:24] 95 tn The description of his heart being “hard” means that he is cruel and fearless. The word for “hard” is the word encountered before for molten or cast metal.
[41:25] 96 tc This verse has created all kinds of problems for the commentators. The first part is workable: “when he raises himself up, the mighty [the gods] are terrified.” The mythological approach would render אֵלִים (’elim) as “gods.” But the last two words, which could be rendered “at the breaking [crashing, or breakers] they fail,” receive much attention. E. Dhorme (Job, 639) suggests “majesty” for “raising up” and “billows” (גַּלִּים, gallim) for אֵלִים (’elim), and gets a better parallelism: “the billows are afraid of his majesty, and the waves draw back.” But H. H. Rowley (Job [NCBC], 263) does not think this is relevant to the context, which is talking about the creature’s defense against attack. The RSV works well for the first part, but the second part need some change; so Rowley adopts “in their dire consternation they are beside themselves.”
[41:26] 97 tn This is the clearest reading, following A. B. Davidson, Job, 285. The versions took different readings of the construction.
[41:26] 98 tn The verb קוּם (qum, “stand”) with בְּלִי (bÿli, “not”) has the sense of “does not hold firm,” or “gives way.”
[41:28] 99 tn Heb “the son of the bow.”
[41:29] 100 tn The verb is plural, but since there is no expressed subject it is translated as a passive here.
[41:30] 101 tn Heb “under him.”
[41:30] 102 tn Here only the word “sharp” is present, but in passages like Isa 41:15 it is joined with “threshing sledge.” Here and in Amos 1:3 and Isa 28:27 the word stands alone, but represents the “sledge.”
[41:31] 103 sn The idea is either that the sea is stirred up like the foam from beating the ingredients together, or it is the musk-smell that is the point of comparison.
[41:33] 104 tn Heb “one who was made.”
[41:34] 105 tn Heb “the sons of pride.” Dhorme repoints the last word to get “all the wild beasts,” but this misses the point of the verse. This animal looks over every proud creature – but he is king of them all in that department.
