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submitted by Luyoq to PS4GameShare

Job 40 - Remember war; do not continue

JOB  
Chapter Forty  
“In chaps. [chapters] 40-41, the chapter divisions (established in the 13th cent. AD) and the verse numeration (16th cent. [century]) are unhappily varied and may cause confusion in references. Our commentary uses the numeration of the Hebr [Hebrew] text, as followed by the NAB [New American Bible].” (Murphy & MacKenzie, 1990, p. 487)  
-1. And answered, YHVH, [את, ’ehTh (indicator of direct object; no English equivalent)] ’eeYOB [Job] and he said,  
“The introduction (40:1), which interrupts Yahweh’s speech, creates a difficulty. Like similar anomalies in 27:1 … and 29:1, and the repetition in 40:6-7, it may be a sign of textual disorder… In any case, the Lord begins again in a second speech (40:6-41:34).” (Murphy & MacKenzie, 1990, p. 487)  
-2. “The contender with ShahDah-eeY ["My Breasts", the nurturing aspect of God];
returner [יסור, YeeÇOR] [of] argument [מוכיח, MOKheeY-ahKh],
[to] ’eLOHah [God] will answer.”  
Shall a faultfinder contend with the Almighty? This translation is based upon the Masoretic pointing which understands the word רב (rôbh) as an infinitive absolute of the verb ריב [ReeYB], ‘to contend,’ and the hapax legomoenon [unique occurrence of] יסור (yiṣṣôr) as a noun derived from the verb יסר [YahÇahR], meaning ‘to yield,’ ‘to cease,’ ‘to desist’ (cf. [compare with] Isa. [Isaiah]11:13; Amos 6:7): thus one obtains a perfect parallelism of grammatical construction between vs. [verse] 2a and vs. 2b, as follows: ‘Will he who disputes with the Almighty yield? Will he who reproves God answer these things?’” (Terrien, 1954, p. III 1182)  
-3. And answered, ’eeYOB, [את, ’ehTh] YHVH and he said,  
-4. “Lo, I am a lightweight [קלתי QahLoTheeY],
what can I return to you?
My hand I put to [למו, LeMO] my mouth.
-5. Once I worded, and I will not answer,
and twice, and I will not add.  
Behold, I am of small account (vs. 4a; קלתי, ‘I am light, insignificant)… Job slowly discovers his proper place in the universe… His religion is undergoing a process of purification as little by little he abandons the position of paganism (idolatry of the self) and moves toward the new realm of authentic monotheism. He is gradually passing from an egocentric to a theocentric view of the world and of existence. He is not ready, however, to proceed from a confession of insignificance to a confession of repentance, because he has not yet grasped in its full import his confrontation with God (42:5-6). … His silence, however, is not one of dumbness. He could speak, but he refrains… The poet admirably succeeds in suggesting that humility does not come easily to a man of Job’s caliber, buffeted by pain and unbowed by the most horrible series of physical and mental tortures. If this exegesis is correct, the presence of a second discourse of Yahweh is quite justified.” (Terrien, 1954, p. III 1183)  
“… at least, the presence of God from which he had prayed to escape, a presence manifested only by successive blows of calamity and suffering, has changed to a speaking presence, in which Job knows God as addressing him personally and concerned with him as his servant.” (Murphy & MacKenzie, 1990, p. 487)  
 
“SECOND DISCOURSE OF YAHWEH (40:6-42:6)  
“Here we have two very different sections. The speech in 40:8-14 is in the same style as the first speech: ironic questions and invitations addressed to Job, which make evident to the point of absurdity his human inability to ‘be like God.’… Only in 40:15, 25-32 is the style of address and questioning maintained, but even here (and more so in the rest) the tone is didactic and objective; the urgency and challenge of chaps. 38-39 are missing.” (Murphy & MacKenzie, 1990, p. 487)  
“Most modern commentators maintain that the second discourse of Yahweh on Behemoth (40:15-24) and Leviathan (41:1-34) represents a series of later additions, or at any rate is displaced from its original location at the end of the procession of animals (39:30). They argue that … Yahweh’s purpose is already achieved when Job submits (40:3-5)… Yahweh’s renewal of the challenge (40:6-14) is superfluous or even ‘comes perilously near nagging’ (Peake, Job, p. 332)…the development on Behemoth and Leviathan… are poetically inferior to those which precede and written in a different style, thus betraying a separate hand… Yahweh introduces the question of Job’s attacks on divine righteousness (40:8), but in his final answer (42:1-6) Job ignores this question completely and refers only to the might of the Deity…the final confession of Job (42:1-6) is obviously an integral continuation of the first (40:4-5).  
“While it is probable that the developments on Behemoth and Leviathan have been expanded by another poet, and it is possible that various alterations and transpositions have been imposed on the early forms of the MS [manuscript], the fact remains that the order of the present text revels rhetorical skill, psychological perspicacity [perceptiveness1 ], and theological discernment… Yahweh’s purpose is not achieved when Job submits, because submission … does not mean repentance… consequently, Yahweh’s renewal of the challenge is not superfluous: it is made necessary by the purely negative character of Job’s acceptance of silence… the developments on Behemoth and Leviathan do not constitute merely a continuation of the gallery of animals, but introduce a new meditation on the nature and activity of God, with the help of mythical motifs… the differences of style and poetic ability may easily derive from the difference of subjects, and in any case literary heterogeneity – if demonstrated – is not at this point of direct relevance for the correctness of interpretation, since the exegete must ultimately deal with the book of Job as a finished product of the Joban school… the fact that Job ignores Yahweh’s question concerning divine righteousness is of no significance, since the hero in his final answer stands no longer on the level of intellectual discussion… Job’s last confession is of course an integral continuation of the first but it cannot take place at once: it needs a slow maturing which can occur only during a second discourse of Yahweh, and presumably under its impact. Thus, in addition to dramatic suspense, the separation of Job’s response in two different moments suggests a depth of anguish and a breadth of bewilderment which could not otherwise be communicated to the hearer or reader, and – a most important point – implies that the spiritual phenomenon of repentance includes not only a negative act of silent submission but also a positive recognition of the presence of God; not only an avowal of guilt but also a commitment to the will of God and a dedication to his service (cf. mutatis mutandis [(“[with the things] to be changed having been changed”)] the medieval distinction between attrition and contrition).” (Terrien, 1954, pp. III 1183-1184)  
 
Revelations [of] [the] energy of the Name [‎ה'‏‎, Hah’]‎  
-6. And answered, YHVH, [את, ’ehTh] ’eeYOB, from [the] storm [סערה,Çah`ahRaH], and he said,  
-7. “Gird, if you please, like a brave, your loins;
I will ask you and make known to me.  
Gird up thy loins] … Some think that this and the preceding verse have been repeated here from chap. [chapter] xxxvii. 1-3, and that several of the words there, here, and chap. xlii. 3. have been repeated, in after times, to connect some false gatherings of the sheets of parchment on which the end of this poem was originally written…” (Adam Clarke, 1831, p. II 875)  
-8. “Would you even violate [תפר, ThahPhayR] my justice,
condemn me that* [למען, LeMah`ahN] you may be made righteous?  
Wilt thou also disannul my judgment? Vs. 8a… Job indeed has not only asserted his innocence, he has also denied the righteousness of God (9:22; etc.). … the next question will shift the argument from the plane of an academic query to the reality of an existential blow which will strike at the hero’s spirit rather than at his mind. Wilt thou condemn me, that thou mayest be righteous? (Vs. 8b) The drama is reaching its theological apex. Job, the paragon of virtue and the example of morality, had expected to receive from God his due. When frustrated, and in all appearances condemned in the eyes of his fellow men and in his own, the alternative left him was either to confess that he had no claim upon God’s bounty or to declare God to be wrong in order to maintain his own self-righteousness. Thus the poet again and most eloquently exposes the sin of Job – not a sin of the horizontal type produced by ethical crimes directed against men, but a sin of the vertical type by which a creature dares to pass judgment upon his God and to indict his Creator… God’s further questioning is therefore infinitely sad, but his irony is not devoid of love and it half reveals compassion.” (Terrien, 1954, p. III 1185)  
-9. “And if an arm like ’ayL [God] is to you,
and in a voice like His you thunder [תרעם, ThahR`ayM],
-10. deck [עדה, `ahDaH] [yourself], if you please, [in] majesty [גאון, Gah’ON] and exaltation [וגבה, VahGoBaH],
and [in] glory [והוד, VeHOD] and splendor [והדר, VeHahDaR] clothe,
-11. cast [הפץ, HahPhayTs] abroad [עברות, `ehBROTh] your fury,
and see all arrogance [גאה, Gay’eH] and abase it [והשפילהו, VeHahShPeeYLayHOo],
-12. (see all arrogance, subdue it [הכניעהו, HahKhNeeY`ayHOo]),
and tread [והדך, VeHahDoKh] [the] wicked under them,
-13. shroud them [טמנם, TahMNayM] in dust together,
their faces bind [חבש, HahBoSh] in a shroud,  
Bind their faces in secret.] This seems to refer to the custom of preserving mummies…” (Adam Clarke, 1831, p. II 875)  
-14. “and also I will praise you,
for your right [hand] saves you.  
“‘Then, I, myself, shall praise thee’ (אודך [‘ODehKhah, “praise you”]) …thine own right hand can save thee (vs. 14; cf. Ps. [Psalm] 98:1)… a verse which may be considered as the pivot of the book, echoing the question of the Satan (1:9) and preparing the response of the hero (42:6)…Man is aping God whenever he attempts to save himself, i.e. [in other words], whenever he tries to be a man without God (cf. 3:5; cf. also Mark 14:31), the master of his own destiny, the author and fulfiller of his own salvation… The expression אודך ‘I would praise thee,’ is a technical term used in the cultic act by men who sing to God their gratitude (cf. Pss. [Psalm] 18:49; 30:9; etc.). The fact that the poet does not hesitate to lend it to God himself addressing a man provides the final touch of irony. The human hero is indeed offered by God the place of God! ‘The doubter is supposed to … draw the sword of justice, bathe it in the blood of all the wicked. He makes a solitude and calls it peace. He vindicates justice by emptying the world. It is now time for God to raise a paean, either as the ancients did, ‘Euge! macte virtute! [“Joy! More power!”]’ or as the moderns do, ‘See, the conquering hero comes!’… (James Strahan…1913).” (Terrien, 1954, p. III 1186)  
 
“BEHEMOTH (40:15-24)  
“As Job replies nothing, Yahweh continues, according to the present text, with the description of Behemoth. In all probability this section… has been added to the original text by a wise man of the Joban school who interpreted Leviathan (41:1-34) as a crocodile of mythical proportion and thought that its Egyptian counterpart the mythical hippopotamus, was unfortunately absent. Both figures are found side by side or fighting together on many frescoes of the Ancient Egyptian Empire… and even on the late tomb of Petosiris. The Behemoth passage is not written in the style of questions as is the first discourse of Yahweh (38:2-40:5) or the section on Leviathan (41:1-34). It will be observed also that vs. 19 refers to ‘God’ in the third person – a strange procedure in the mouth of Yahweh.  
Behemoth… has been identified with the hippopotamus, an animal of the Nile Valley, unknown in the western part of Asia Anterior. However, the poet had in mind a creature of mythical significance, not a mere representative of an animal species… although he conceived it largely according to a stylized image of the hippopotamus which he may well have obtained de visu [“by seeing”]. It has been maintained by some that the word Behemoth is a loan word from the Egyptian pe-e-mu, ‘water horse’ (?), but the Hebrew בהמות can be explained simply as a plural of majesty of בהמה [BeHayMaH], ‘quadruped,’ meaning ‘the animal colossus par excellence’ (cf. Ps. 73:22).” (Terrien, 1954, pp. III 1186-1187)  
-15. “Behold, if you please, BeHayMOTh, that I made with you,  
“The word בהמות behemoth, is the plural of בהמה behemah, which signifies cattle in general, or gramnivorous animals, as distinguished from חיתו chayeto, all wild or carnivorous animals…” (Adam Clarke, 1831, p. II 875)  
“… but one creature is certainly meant…” (Murphy & MacKenzie, 1990, p. 488)  
“The monster in question is a creature of Yahweh, like Job … and the poet’s insistence upon this point may betray some polemical intent: not even a primeval beast… originates outside of the creative act of God.” (Terrien, 1954, p. III 1187)  
“grass [חציר, HahTseeR], like an ox, it eats.  
-16. Behold, if you please, its energy in its loins,
and its power [ואנו, Ve’oNO] in [the] muscles of [בשרירי, BeeSReeYRaY] its belly.
-17. It stiffens [יחפץ, YahHPoTs] its tail like a cedar,
sinews of its thighs [פחדיו, PahHahDahYV, qere (spelling corrected in magin)] entwined [ישרגו, YeSoRahGOo].  
“The description stresses the sexual vigor of the giant (vs. 16 and probably also vs. 17ab; the word in the dual פחדו [PahHahDahV], thighs is euphemistic… (Terrien, 1954, p. III 1187)  
“Read probably ‘he stiffens his penis like a cedar-beam, the sinews of his testicles are closely knit.” (Murphy & MacKenzie, 1990, p. 488)  
-18. “Its bones are tubes of [אפיקי, ’ahPheeYQaY] brass,
its body [גרמיו GRahMahYV] like bars [כמטיל, KeeMTeeYL] [of] iron.  
-19. He is first of [the] ways of ’ayL,  
“The same phrase is used of this creature as is applied to Wisdom in Prov [Proverbs] 8:22…” (Murphy & MacKenzie, 1990, p. 488)  
“the maker of him [העשו, Hah`oSO], bring [יגש, YahGaySh] his sword.  
“Behemoth is not an animal similar to those of the first discourse but a unique monster, the chief of the ways of God (… cf. Gen. [Genesis] 49:3; Prov. 8:22… the text of vs. 19b is corrupt beyond recognition).” (Terrien, 1954, p. III 1187)  
-20. “For produce [בול, BOoL] [of] mountains are borne to him,
and every animal of the field plays there.  
-21. Beneath acacias [צאלים, Tseh’ehLeeYM] he lays,
in secret cane and marsh [ובצה, OoBTsaH];
-22. screen him [יסכהו, YeÇooKooHOo] acacias, his shade,
surround him willows of [ערבי, `ahRBaY] river.  
Figure 2 Las Acacias - Posada de Campo  
-23. “Lo, a turbulent [יעשק, Yah`ahSoQ] river; he is not alarmed [יחפוז, YahHPOZ], he is secure if [כי, KeeY] bursts [the] YahRDayN [“Descender’, Jordan] unto his mouth.  
-24. In his eyes he is caught,
in hooks [במוקשים, BeMOQSheeYM] is perforated [his] nose.
“… the whole verse is doubtful.” (Murphy & MacKenzie, 1990, p. 488)  
“It is not a mere hippopotamus, for, although some details suggest an Egyptian habitat… others point to a different geographical location… Moreover, the Egyptians did capture the hippopotamus… whereas Behemoth eludes human hunt (vs. 24); the RSV [Revised Standard Version] wrongly paraphrases the Hebrew in his eyes [“Can one take him with hooks or pierce his nose with a snare?”] which refers to a method used for the seizure not of the hippopotamus but of the crocodile (the blinding of the animal’s eyes with clay; Herodotus History2…); also, instead of במוקשים [BeMOQSheeYM] (plural), with a snare (singular, a meaning which obviously does not fit the context pierce his nose), read בקמושים [BeQahMOSheeYM], ‘with thorns’ or ‘with harpoons.’” (Terrien, 1954, pp. III 1187-1188)  
 
[LEVIATHAN]  
“As noted above… the second discourse of Yahweh in its original form probably passed from the unanswered challenge (40d:6-14) directly to the questions on Leviathan (41:1-34 …[Hebrew 40:25-41:26])…  
Leviathan is different from an ordinary crocodile because it is a sea monster which cannot be captured (vss. 1 [25 in versions] ff [and following] …), produces eclipses (3:8; cf. 26:13), and is associated with the forces of the primeval chaos (Ps. 74:14; Enoch 60:7-9; II Baruch 29:4; II Esdras 6:49-52). Like the whole of mankind, Job is totally impotent before it… Each line of humorous interrogation leads to the final questions which give meaning to the whole passage (vss. 10-11 [41:2-3]).” (Terrien, 1954, p. III 1188)  
-25. [41:1 in versions] “Draw [תמשך, TheeMShoKh] LeeVYahThahN [Leviathan] in hook [בחכה, BeHahKaH] and in rope [ובחבל, OoBeHehBehL] set down [תשקיע, ThahShQeeY`ah] his tongue.  
Or his tongue with a cord] Thevenot says that, in order to take the crocodile, they dig holes on the banks of the river, and cover them with sticks. The crocodiles fall into these, and cannot get out… and then [they] let down nooses which they pitch on their jaws, and thus draw them out. This probably what is meant here.” (Adam Clarke, 1831, pp. II 878-879)  
-26. [2.] “Can you put a ring [אגמונ ‘ahGMON] in his nose
and with a thorn [ובחוח, OoBeHO-ahH] penetrate [תקוב TheeQOB] his jaw?  
“Some have thought that this means, Canst thou deal with him as with one of those little fish which thou stringest on a rush by means of the thorn at its end?” (Adam Clarke, 1831, p. II 879)  
-27. [3.] “Are multiplied unto you supplications,
if he words unto you pleasantries [רכות, RahKOTh]?
-28. [4.] Will he cut a covenant with you,
will you take him to slave eternal [עולם, `OLahM]?  
-29. [5.] Will you play in him like a bird,
and join him to your youngsters [feminine];
-30. [6.] prepare [יכרו, YeeKhROo] a banquet upon him, fellows [חברים, HahBahReeYM],
halve him between merchants?  
Shall thy companions make a banquet] Canst thou and thy friends feast on him…? Or, Canst thou dispose of his flesh to the merchants…?” (Adam Clarke, 1831, p. II 879)  
-31. [7.] “Will you fill in harpoons [בשכות, BeSooKOTh] his hide [עורו, `ORO],
and with a fish-gaff [ובצלצל, OoBeTseeLTsahL] his head,
-32. [8.] put upon him your palms?  
Remember war,
do not continue [תוסף, ThOÇahPh].”  
FOOTNOTES  
1 I am the future reader, and probably won’t remember the definition of perspicacity  
2 Herodotus: “They take the back or chine of a swine, and bait a hook with it, and throw it into the midst of the river; and the fisherman stands at some distance on the shore holding a young pig, which he irritates, in order to make it squeak. When the crocodile hears this, he immediately makes toward the sound; and, finding the Baited hook in his way, swallows it, and is then drawn to land, when they dash mud into his eyes, and blind him; after which he is soon dispatched.” (Adam Clarke, 1831, p. II 878)  
An Amateur's Journey Through the Bible
submitted by bikingfencer to bikingfencer

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