XLI.
(1) Leviathan.—There can be little doubt that by this is meant the crocodile or alligator, whatever may be the true meaning of behemoth.
Or his tongue . . .—Some render, “or press down his tongue with a cord”; but the Authorised Version seems preferable.

(2) Hook.—Or, cord of rush.
A thorn.—Or, spike or hook.

(4) A servant for ever.—The crocodile being probably quite untameable.

(6) Shall the companions make a banquet of him?—Or, Shall the bands of fishermen make traffic of him? or, dig a pit for him?—the former suiting the parallelism better.

(8) Remember the battle.—“Bear in mind what thou dost attempt, and thou wilt not do it again.”

(9) Behold the hope of him is in vain—i.e., the hope of the rash man who would venture to attack him: at the sight of him, i.e., the infuriated crocodile.

(10) None is so fierce that dare stir him up.—“If, therefore, the creatures of My hand strike so much terror, how far more terrible must I be? If thou canst not save thyself from them, how much less canst thou be saved without Me?” (See Job 40:14.) The first clause may be understood thus: “He is not so cruel (the common meaning of the word rendered fierce)—i.e., to himself—that he should venture to rouse him up.”

(11) Who hath prevented me?—It is manifest that this appeal would come more appropriately at the end of the following detailed description than, as it does here, just before it. “Who hath prevented me,” &c., of course means, Who hath first given to me, that I should repay him?

(13) Who can discover . . . ?—Rather, Who can strip off his outer garment? i.e., his scales, which are the covering of his skin. Who shall come within his double bridle, i.e., the doubling of his jaw? Who would venture a limb within his jaws? This seems to be the meaning, rather than “Who shall come to him with his double bridle,” forsooth to take him therewith?

(14) Who can open the doors of his face?—i.e., his mouth. Round about his teeth is terror.

(18) By his neesings a light doth shine, and his eyes are like the eyelids of the morning—i.e., fiery red and glowing.

(20) Out of his nostrils goeth smoke, as out of a seething pot or caldron.—The last word is uncertain: it is the same as was rendered in the Authorised Version “hook” at Job 41:2; and taking the same sense here, we may render, as of a seething pot and rushes: i.e., a pot made hot with rushes.

(22) Sorrow is turned into joy before him.—Literally, and before him danceth fear, or pining sorrow exulteth before him. A marvellous personification of the terror which goes with him wherever he goes.

(23) The flakes of his flesh—i.e., the parts that in other animals hang down: e.g., dewlaps, &c., are not flabby, as with them.

(24) His heart—i.e., his nature, his disposition. This seems to be the meaning, rather than the physical organ of life.

(25) By reason of breakings—i.e., the waves he makes in the water, or the breakings he makes among the plants and trees in the water.
They purify themselves—i.e., they are beside themselves; they are so overwhelmed with terror, that they take themselves off, as those who have to dwell apart for uncleanness.

(26) The sword of him that layeth at him.—Literally, As to one approaching him (to slay him), his sword cannot stand; it will snap in his hand.

(29) Darts.—Rather, clubs.

(30) He spreadeth sharp pointed things upon the mire.—Some render, “He spreadeth, as it were, a threshing-wain upon the mire.” The statement is, that he not only can lie without inconvenience upon sharp-pointed things, but his own body presents a sharp surface to the mud he lies on.

(31) The sea—i.e., not necessarily the salt water, for the Nile is still called the sea by the Arabs, and so with many other large rivers. Example, the “sea-wall” of the Thames below Gravesend.