Job 41:2

41:1-34 Concerning Leviathan. - The description of the Leviathan, is yet further to convince Job of his own weakness, and of God's almighty power. Whether this Leviathan be a whale or a crocodile, is disputed. The Lord, having showed Job how unable he was to deal with the Leviathan, sets forth his own power in that mighty creature. If such language describes the terrible force of Leviathan, what words can express the power of God's wrath? Under a humbling sense of our own vileness, let us revere the Divine Majesty; take and fill our allotted place, cease from our own wisdom, and give all glory to our gracious God and Saviour. Remembering from whom every good gift cometh, and for what end it was given, let us walk humbly with the Lord.

Canst thou put an hook into his nose?.... Or a rush, that is, a rope made of rushes; for of such ropes were made, as Pliny (g) affirms; or bore his jaw through with a thorn? as men do herrings, or such like small fish, for the convenience of carrying them, or hanging them up to dry; the whale is not to be used in such a manner: but the Tentyritae, a people in Egypt, great enemies to crocodiles, had methods of taking thorn in nets, and of binding and bridling them, and carrying them as they pleased (h). (g) Nat. Hist. l. 19. c. 2.((h) Strabo. Geograph. l. 17. p. 560. Aelian. de Animal. l. 10. c. 21. Plin. Nat. Hist. l. 8. c. 25.

Job 41:2 . Canst thou put a hook — Hebrew, אגמן , agmon, a bulrush, that is, a hook like a bulrush, with its head hanging down, as is expressed Isaiah 58:5 ; into his nose? — To hang him up by it for sale, or to carry him home for use, after thou hast drawn him out of the sea or river. Or bore his jaw through with a thorn? — Or with an iron hook, or instrument, as sharp as a thorn, wherewith thou usest to carry small fishes. Heath translates the former clause, Canst thou put a bandage about his nose? meaning, by the bandage, a rope of rushes, which was to tie his mouth fast; as the thorn, or iron instrument, was to prevent him from getting the bandage off. “It is usual,” Dr. Dodd says, “to this day, to fasten the jaws of the crocodile when taken.”

Verse 2. - Canst thou put an hook into his nose? rather, a reed , or a rope of reeds. The exact meaning is doubtful. Or bore his jaw through with a thorn? A hook or ring is meant, rather than a "thorn" - such a "hook" or "ring" as was commonly used for keeping fish captive in the water, or for bringing prisoners of rank into the presence of the monarchs who had captured them (see 2 Kings 19:28 ; 2 Chronicles 33:11 ; Amos 4:2 ; 'Ancient Monarchies,' vol. 1. pp. 304,367). Job 41:2

An hook, Heb. a bulrush , i.e. a hook like a bulrush, with its head hanging down, as is expressed, Isaiah 58:5 . Into his nose, to hang him up by it for sale, or to carry him home for use, after thou hast drawn him out of the sea or river, of which he spake in the former verse. With a thorn; or, with an iron hook or instrument as sharp as a thorn, wherewith thou usest to carry little fishes.

Canst thou put a hook into his nose - Or rather, a "rope," or "cord." The word used here (אגמון 'agmôn) means "a caldron," or "kettle" Job 41:20 , also a reed, or bulrush, growing in marshy places, and thus a rope made of reeds, a rush-cord. The idea is, that he could not be led about by a cord, as tame animals may be. Mr. Vansittart, however, supposes that the words here are expressive of ornaments, and that the allusion is to the fact mentioned by Herodotus, that the crocodile was led about by the Egyptians as a divinity, and that in this state it was adorned with rings and various stately trappings. There can be no doubt that such a fact existed, but this does not accord well with the scope of the passage here. The object is to impress the mind of Job with a sense of the strength and untamableness of the animal, not to describe the honors which were paid to it. Or bore his jaw through with a thorn - Or with a ring. The word here properly means a thorn, or thorn-bush, Job 31:40; Proverbs 26:9; and then also a ring that was put through the nose of an animal, in order to secure it. The instrument was probably made sharp like a thorn or spike, and then bent so as to become a ring; compare Isaiah 37:29. Mr. Bruce, speaking of the manner of fishing in the Nile, says that when a fisherman has caught a fish, he draws it to the shore, and puts a strong iron ring into its jaw.

1 Dost thou draw the crocodile by a hoop-net, And dost thou sink his tongue into the line?! 2 Canst thou put a rush-ring into his nose, And pierce his cheeks with a hook? 3 Will he make many supplications to thee, Or speak flatteries to thee? 4 Will he make a covenant with thee, To take him as a perpetual slave? 5 Wilt thou play with him as a little bird, And bind him for thy maidens? In Job 3:8, לויתן signified the celestial dragon, that causes the eclipses of the sun (according to the Indian mythology, râhu the black serpent, and ketu the red serpent); in Psalm 104:26 it does not denote some great sea-saurian after the kind of the hydrarchus of the primeval world, (Note: Vid., Grsse, Beitrge, S. 94ff.) but directly the whale, as in the Talmud (Lewysohn, Zoologie des Talm. 178f.). Elsewhere, however, the crocodile is thus named, and in fact as תּנּין also, another appellation of this natural wonder of Egypt, as an emblem of the mightiness of Pharaoh (vid., on Psalm 74:13.), as once again the crocodile itself is called in Arab. el-fir‛annu. The Old Testament language possesses no proper name for the crocodile; even the Talmudic makes use of קרוקתא equals κροκόδειλος (Lewysohn, 271). לויתן is the generic name of twisted, and תנין long-extended monsters.