tusks; which are weapons of great power, with which, when enraged, the animal tears whatever comes in its way. Strange stories are told of its seizing boats, and crunching them, as it were, between its teeth.

23. "Jordan."-No doubt Bochart and others are right in understanding that Jordan is here put by a figure for any large and deep stream, such as Jordan was at the time of its overflowing. In our version the verse has no meaning with reference to any animal that the behemoth has been supposed to represent. More clearly understood it well applies to an amphibious animal. Although Boothroyd understands behemoth to be the elephant, his translation of this verse agrees much better with the river-horse:"Lo, should a river overflow, he hasteneth not; He is secure, though Jordan rush to his mouth."

CHAPTER XLI.

Of God's great power in the leviathan. CANST thou draw out 'leviathan with an hook? or his tongue with a cord *which thou lettest down?

2 Canst thou put an hook into his nose? or bore his jaw through with a thorn?

3 Will he make many supplications unto thee? will he speak soft words unto thee?

4 Will he make a covenant with thee? wilt thou take him for a servant for ever?

5 Wilt thou play with him as with a bird? or wilt thou bind him for thy maidens?

6 Shall thy companions make a banquet of him? shall they part him among the merchants?

That is, a whale, or a whirlpoo!. 2 Heb, which thou drownest.
VOL. II.
3 Y

7 Canst thou fill his skin with barbed irons? or his head with fish spears?

8 Lay thine hand upon him, remember the battle, do no more.

9 Behold, the hope of him is in vain: shall not one be cast down even at the sight of him?

10 None is so fierce that dare stir him up: who then is able to stand before me?

11 Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine.

12 I will not conceal his parts, nor his power, nor his comely proportion.

13 Who can discover the face of his garment? or who can come to him with his double bridle?

3 Psal. 24. 1, and 50. 12. 1 Cor. 10. 26. 4 Or, within.
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31 He maketh the deep to boil like a pot: he maketh the sea like a pot of ointment.

32 He maketh a path to shine after him; one would think the deep to be hoary. 33 Upon earth there is not his like, "who is made without fear.

34 He beholdeth all high things: he is a king over all the children of pride.

7 Heb. the fallings. 8 Or, breastplate. Heb. sharp pieces of the potsherd 10 Or, who behave themselves without fear.

Verse 1. "Leviathan."-This creature has occasioned about as much dispute as the behemoth; but the alternatives have been nearly limited to the whale and the crocodile. All the old commentators supposed the whale to be intended, while nearly all the modern have identified it with the crocodile. This alteration is chiefly owing to Bochart; for although he did not originate the opinion that the crocodile was the leviathan of Job, he supported that opinion with such conclusive arguments and illustrations as nearly overwhelmed all opposition, and has brought over most Biblical students to his opinion. As however the influence of a long-established opinion retains its hold on the general mind long after the studious have changed their opinions, we will copy the brief and useful summary of the argument which Dr. Good gives in his note to this text:

"It is a sufficient objection to the whale tribes, that they do not inhabit the Mediterranean, much less the rivers that empty themselves into it: some of the species have occasionally been found in this quarter, but the great whale, or Balena mysticetus, perhaps never. This family of marine monsters, moreover, have neither proper snout nor nostrils, nor proper teeth. Instead of a snout they have a mere spiracle or blowing hole, with a double opening at the top of the head, which has not hitherto been proved to be an organ of smell; and for teeth, a hard expanse of horny laminæ, which we call whalebone, in the upper jaw, but nothing of the sort in the lower. The eyes of the common whale also instead of answering the description here given, are most disproportionately small, and do not exceed in size those of an ox. Nor can this monster be regarded as of fierce habits or unconquerable courag: for instead of attacking the larger sea animals for plunder, it feeds chiefly on crabs and medusas, and is often itself attacked and destroyed by the ork or grampus, though less than half its size.

The crocodile (Crocodilus vulgaris) on the contrary, is a natural inhabitant of the Nile, and other Asiatic and African rivers; of enormous voracity and strength, as well as fleetness in swimming; attacks mankind and the largest animals with most daring impetuosity; when taken by means of a powerful net, will often overturn the boats that surround it; has, proportionally, the largest mouth of all monsters whatever; moves both its jaws equally, the upper of which has not less than forty, and the lower than thirty-eight large teeth; and is furnished with a coat of mail so scaly and callous, as to resist the force of a musket-ball in every part, except under the belly. Herodotus expressly asserts that one of the modes by which this unconquerable monster was occasionally taken, in his time, was by means of a hook (ayxiergov), which was baited with a hog's chine, and thrown into the midst of the river; the crocodile having swallowed which, was drawn on shore and despatched (lib. ii. 70)."

Another consideration in favour of this conclusion arises from the previous conclusion concerning the behemoth. In former passages we have seen the ostrich contrasted with the stork, and the eagle mentioned after the hawk; and here finding the leviathan following behemoth, we may infer a similar connection between them, and might, even without other arguments, hazard a conjecture that the hippopotamus being the behemoth, the leviathan might be the crocodile-an inhabitant of the same river, equally amphibious, and still more terrible. And this is strengthened when we consider that the two animals were so associated by the ancients. Some of the paintings at Herculaneum represent Egyptian landscapes, in which we see the crocodile lying among the reeds, and the hippopotamus browsing upon the plants of an island. So also, in the famous Mosaic pavement at Præneste, representing the plants and animals of Egypt and Ethiopia, the river-horse and the crocodile are associated in the same group, upon the river Nile.

It has, we believe, been urged as one of the objections to the conclusion concerning the crocodile, that the sacred writer seems to describe the behemoth as untameable; whereas the crocodile might be, and has been, tamed. That the crocodile has been tamed is certain. At some cities, where divine honours were paid to this animal, one was kept tame and highly venerated: Strabo mentions one of these tame crocodiles which he saw at Arsinoe. The animal allowed the priests to open his mouth and cram it with good things; and when satisfied it would jump into an adjoining piece of water and swim about with great glee. Others who hated the crocodile, as they of Tentyra, besides numbers they destroyed, had (according to the same author) methods of taking them captive and rendering them obedient. This is attested by one of the marbles of the Townley Collection, in the British Museum, which is usually explained to represent an Egyptian tumbler exercising his feats on the back of a tame crocodile. The knowledge of these facts, however, ought not to make us question the identity of the leviathan and crocodile; but rather to suppose either that the first part of the passage actually refers to the process of taking and taming a crocodile, or else that the difficulty of doing this is stated without the possibility being precluded. This is certainly a warranted explanation, for we have the authority of an apostle for the fact that "Every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind." (Jam. iii. 7.)

The Jews make the leviathan to be a great fish-so great that one day it swallowed another fish which was nearly a thousand miles in extent. There were two, male and female, at first; but as, if they had both lived and propagated, 3 Y 2

Egyptian Tumbler.

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the world would soon have been destroyed: therefore the female was killed, and laid up in salt for the great feast of the Messiah, in the latter days. Such is the Jewish tradition concerning the leviathan.

"With an hook."-The particulars in the two first verses evidently refer to the modes of taking the leviathan. None of these processes are applicable to the whale on the one hand, or to any land animal on the other; but all to the crocodile. In the first place, they are sometimes caught by means of powerful hooks, baited with the quarter of a pig, or a piece of bacon, of which these animals are inordinately fond. This process is mentioned by Herodotus. "His tongue with a cord."-Better, "Canst thou bind his jaws with a cord (or noose) ;" and this is well explained by the process of taking the crocodile which Thevenot has described. Pitfalls are made, and covered over in the usual manner, and into these crocodiles fall when they happen to pass over them. They are left in the cavities for several days without food, when, being weakened and subdued by hunger, ropes are let down with running nooses, wherewith they fasten their jaws and drag them out.

5. "Wilt thou play with him as with a bird?"-The Sieur Andre Brüe (in Labat) speaking of the Rio San Domingo (W. Africa) says, "What is most remarkable here, is, that the caymans, or crocodiles, such formidable animals else where, are here so tame that they hurt nobody. It is certain, that children play with them, riding upon their backs, and sometimes beating them without their showing the least resentment. This may be owing to the care which the inhabitants take to feed and use them well." See also the observation in the general note, above.

13. "Who can come to him with his double bridle?"-Pliny admires a bold and dangerous undertaking which the Tentyritæ, and no others, dared to practise against the crocodile. They contrived to get upon its back when in the water; and when the astonished animal threw up its head, with open mouth, attempting to bite them, they seized the opportunity of inserting a stake transversely between its jaws, and taking hold of the opposite ends with each hand, they held him, as it were with a bit and bridle, and thus brought him to land as a prisoner. In this they were probably assisted by the dread which, as the same author states, the incessant assaults of the Tentyritæ, had inspired the crocodiles for the very voice and smell of these people. (Hist. Nat.' lib. viii. cap. 25.) The probability of this anecdote is strengthened by that which we have given in the preceding note; and it is perhaps confirmed by the marble in the Townley Collection, mentioned above; for although generally supposed to represent an Egyptian tumbler on the back of a tame crocodile, it seems to us far more probably to commemorate this hazardous feat of the people of Tentyra. 18. "His eyes are like the eyelids of the morning."-The ancient Egyptians employed the eye of the crocodile as an hieroglyphic to denote the rising of the sun. Not that the eyes of this creature are of remarkable size or brilliancy, but because, as is stated, its eyes become first visible when it rises above the water.

ledge? therefore have I uttered that
derstood not; things too wonderful for
which I knew not.

Hear, I beseech thee, and I will speak:
Il demand of thee, and declare thou

me.

I have heard of thee by the hearing of ar: but now mine eye seeth thee. Wherefore I abhor myself, and repent ist and ashes.

And it was so, that after the LORD spoken these words unto Job, the LORD to Eliphaz the Temanite, My wrath dled against thee, and against thy two ds: for ye have not spoken of me the that is right, as my servant Job hath. Therefore take unto you now seven cks and seven rams, and go to my serJob, and offer up for yourselves a burnt ng; and my servant Job shall pray for for him will I accept: lest I deal with after your folly, in that ye have not en of me the thing which is right, like ervant Job.

So Eliphaz the Temanite and Bildad shuhite and Zophar the Naamathite and did according as the LORD comled them: the LORD also accepted 'Job. And the LORD turned the captivity of when he prayed for his friends: also Heb. his face, or, person. 4 Heb. the face of Job.

the LORD 'gave Job twice as much as he had before.

11 Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold.

12 So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.

13 He had also seven sons and three daughters.

14 And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Kerenhappuch.

15 And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren.

16 After this lived Job an hundred and forty years, and saw his sons, and his sons' sons, even four generations.

17 So Job died, being old and full of

days.

Heb. added all that had been to Job unto the double.

e 11. "A piece of money.”—The word is TOP, kesitah, which most of the old versions render by "lamb." The of very considerable importance from the inferences deducible from its use. It occurs only in three places; 1 Gen. xxxii. 19, where it is said that Jacob gave a hundred kesitah for the parcel of ground which he bought of ; next in Josh. xxiv. 32, in a retrospective reference to the same transaction; and, lastly, in the present text. does not elsewhere occur than in reference to the time of Jacob, supplies an argument of some force in support opinion to which we have all along inclined, that the time of Job must be fixed in or about the time of Jacob. the principal interest associated with the word arises from its connection with the history of money. It is not, r, as we have seen, invariably conceded that the kesitah does mean money, but literally "a lamb." In the : text it might very well be understood of a lamb, were it not that it is mentioned along with "an ear-ring of gold." Genesis the kesitah was clearly a measure of value and a medium of exchange. Even so, a lamb might still be ed; for we know that, in the early history of all nations, sales and purchases were effected by exchanges-a pering that which he could spare from his own possessions for that which he wanted of another's. Under this , certain common articles became measures of value. A hunting people would speak of commodities as being so many skins; a pastoral people as being worth so many sheep, and so on. Therefore Jacob, who was rich in and herds, might certainly have given a hundred lambs for the land of Hamor, and this has been the opinion of However, he did not do so; for we are told in Acts vii. that he gave a "sum of money," showing that the was not a lamb, though called such. Then why was it called such? and what were these pieces of money? ow that silver had become a medium of exchange in the time of Abraham; and we know also that, when the is metals became the representatives of value, they continued for a long time to be weighed. So in Scripture, Abraham bought the field of Macphelah of Ephron the Hittite, he weighed out "four hundred shekels of silver, t money with the merchant." The last expression doubtless refers to the quality of the silver. Joseph's brethren hen returning from Egypt with corn, found their money in full weight, as they had taken it thither, in their Yet although thus, before and after the time when the kesitah is first mentioned, we find money delivered by it is a very common opinion that the kesitah was a coin bearing the figure of a lamb, and thence deriving its This is probable or improbable merely with respect to time; for cattle having been the usual representative of the first coins in many nations bore the figures of animals by which values had been estimated and took their Thus the most ancient money of the Greeks and Romans bore the figure of an ox. Yet it is certain that we ; in any nation trace the existence of coined money higher than to a period long-very long-posterior to the of the patriarchs, nor are there any other intimations in the early books of Scripture of its existence: and we : concur in the conclusion that the kesitah was a coin, or that the patriarchs had any coins. Yet as, to save uble of a continual weighing, it was an obvious idea to divide the metal into determinate portions of a certain t and assigned value; and as numerical quantities of metal are mentioned without weight being stated-as when elech gives Abraham a thousand ("pieces," usually supplied in our version) of silver, we are disposed to consider od medium alternative, to consider that the kesitah was a quantity of silver equal to the average value of a lamb,