translation_id: net-engnet

book_id: JOB

label: NET translator note

text: 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.


text: 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.


text: 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.


text: The rhetorical question again affirms the opposite. The poem is portraying the creature as powerful and insensitive.


text: Heb “will he cut a covenant.”


text: The imperfect verb serves to express what the covenant pact would cover, namely, “that you take.”


text: The Hebrew verb is שָׂחַק ( sakhaq , “to sport; to trifle; to play,” Ps 104:26 ).


text: 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.).


text: 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.


text: The word כָּרַה ( karah ) means “to sell.” With the preposition עַל (’ al , “upon”) it has the sense “to bargain over something.”


text: 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 ).


text: The verse uses two imperatives which can be interpreted in sequence: do this, and then this will happen.


text: 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).


text: 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.


label: NET textual note

text: 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).


text: The verb קָדַם ( qadam ) means “to come to meet; to come before; to confront” to the face.


text: 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.


text: 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.”


text: 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.


text: 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.


text: Heb “his face.”


text: 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.”


text: Instead of צָר ( tsar , “closely”) the LXX has צֹר ( tsor , “stone”) to say that the seal was rock hard.


text: The expression “each one…to the next” is literally “one with one.”


text: Heb “a man with his brother.”


text: Heb “the eyelids,” but it represents the early beams of the dawn as the cover of night lifts.


text: 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.


text: 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.”


text: Heb “fallings.”


text: The last clause says “it cannot be moved.” But this part will function adverbially in the sentence.


text: 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.


text: 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.”


text: This is the clearest reading, following A. B. Davidson, Job , 285. The versions took different readings of the construction.


text: The verb קוּם ( qum , “stand”) with בְּלִי ( bÿli , “not”) has the sense of “does not hold firm,” or “gives way.”


text: Heb “the son of the bow.”


text: The verb is plural, but since there is no expressed subject it is translated as a passive here.


text: Heb “under him.”


text: 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.”


text: Heb “one who was made.”


text: 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.