(1) Leviathan the piercing serpent.—Rather, fleet, or fugitive. The verse paints in vivid symbolic language the judgment of Jehovah on the great world-powers that had shed the blood of His people. The “sword of the Lord” (primarily, perhaps, representing the lightning-flash) is turned in its threefold character as sore, and swift, and strong, against three great empires. These are represented, as in Ezekiel 17:3; Ezekiel 29:3 Daniel 7:3-7, by monstrous forms of animal life. The “dragon” is as in Isaiah 51:19; Psalm 74:13-14; Ezekiel 29:3; Ezekiel 32:2, the standing emblem of Egypt: the other two, so generically like, that the “leviathan” (“crocodile” in Job 41:1, but here, probably, generically for a monster of the serpent type) serves as a common type for both, while each has its distinctive epithet, may refer respectively to Assyria and Babylon, the epithets indicating (1) the rapid rush of the Tigris and the tortuous windings of the Euphrates; and (2) the policy characteristic of each empire, of which the rivers were looked upon as symbols, one rapidly aggressive, the other advancing as by a sinuous deceit. By some commentators, however, Egypt is represented in all three clauses; while others (Cheyne) see in them the symbols not of earthly empire, but of rebel powers of evil and darkness, quoting Job 26:12-13 in support of his view.

With his sore - Hebrew, הקשׁה haqāshâh - 'Hard.' Septuagint, Τὴς ἁγίαν Tēn hagian - 'Holy.' The Hebrew means a sword that is hard, or well-tempered and trusty.

And great, and strong sword - The sword is an emblem of war, and is often used among the Hebrews to denote war (see Genesis 27:40; Leviticus 26:25). It is also an emblem of justice or punishment, as punishment then, as it is now in the Turkish dominions, was often inflicted by the sword Deuteronomy 32:41-42; Psalm 7:12; Hebrews 11:37. Here, if it refers to the overthrow of Babylon and its tyrannical king, it means that God would punish them by the armies of the Medes, employed as his sword or instrument. Thus in Psalm 17:13, David prays, 'Deliver my soul from the wicked, which is thy sword' (compare the notes at Isaiah 10:5-6).

Leviathan - לויתן livyâthân. The Septuagint renders this, Τὴν δράκοντα Tēn drakonta - 'The dragon.' The word 'leviathan' is probably derived from לוה lâvâh in Arabic, to weave, to twist (Gesenius); and literally means, "the twisted animal." The word occurs in six places in the Old Testament, and is translated in Job 3:8, 'mourning,' Margin, 'leviathan;' in Job 41:1, 'leviathan' - in which chapter is an extended description of the animal; in Psalm 74:14, it is rendered 'leviathan,' and seems to be applied to Pharaoh; and in Psalm 104:26, and in the passage before us, where it is twice also rendered 'leviathan.' Bochart (Hierez. ii. 5. 16-18) has gone into an extended argument to show that by the leviathan the crocodile is intended; and his argument is in my view conclusive. On this subject, Bochart, Dr. Good (on Job 41), and Robinson's Calmet, may be consulted.

The crocodile is a natural inhabitant of the Nile and of other Asiatic and African rivers; is of enormous voracity and strength, as well as of fleetness in swimming; attacks mankind and all animals with prodigious impetuosity; and is furnished with a coat of mail so scaly and callous that it will resist the force of a musket ball in every part except under the belly. It is, therefore, an appropriate image by which to represent a fierce and cruel tyrant. The sacred writers were accustomed to describe kings and tyrants by an allusion to strong and fierce animals. Thus, in Ezekiel 29:3-5, the dragon, or the crocodile of the Nile, represents Pharaoh; in Ezekiel 22:2, Pharaoh is compared to a young lion, and to a whale in the seas; in Psalm 74:13-14, Pharaoh is compared to the dragon, and to the leviathan. In Daniel 7, the four monarchs that should arise are likened to four great beasts. In Revelation 12, Rome, the new Babylon, is compared to a great red dragon.

In the place before us, I suppose that the reference is to Babylon; or to the king and tyrant that ruled there, and that had oppressed the people of God. But among commentators there has been the greatest variety of explanation. As a "specimen" of the various senses which commentators often assign to passages of Scripture, we may notice the following views which have been taken of this passage. The Chaldee Paraphrast regards the leviathans, which are twice mentioned, as referring, the first one to some king like Pharaoh, and the second to a king like Sennacherib. rabbi Moses Haccohen supposes that the word denotes the most select or valiant of the rulers, princes, and commanders that were in the army of the enemy of the people of God. Jarchi supposes that by the first-mentioned leviathan is meant Egypt, by the second Assyria, and by the dragon which is in the sea, he thinks "Tyre" is intended.

Aben Ezra supposes that by the dragon in the sea, Egypt is denoted. Kimchi supposes that this will be fulfilled only in the times of the Messiah, and that the sea monsters mentioned here are Gog and Magog - and that these denote the armies of the Greeks, the Saracens, and the inhabitants of India. Abarbanel supposes that the Saracens, the Roman empire, and the other kingdoms of Gentiles, are intended by these sea monsters. Jerome, Sanctius, and some others suppose that "Satan" is denoted by the leviathan. Brentius supposes that this was fulfilled in the day of Pentecost when Satan was overcome by the preaching of the gospel. Other Christian interpreters have supposed, that by the leviathan first mentioned "Mahomet" is intended; by the second, "heretics;" and by the dragon in the sea, "Pagan India." Luther understood it of Assyria and Egypt; Calvin supposes that the description properly applies to the king of Egypt, but that under this image other enemies of the church are embraced, and does not doubt that "allegorically" Satan and his kingdom are intended. The more simple interpretation, however, is that which refers it to Babylon. This suits the connection: accords with the previous chapters; agrees with all that occurs in this chapter, and with the image which is used here. The crocodile, the dragon, the sea monster - extended, vast, unwieldy, voracious, and odious to the view - would be a most expressive image to denote the abhorrence with which the Jews would regard Babylon and its king.

The piercing serpent - The term 'serpent' (נחשׁ nāchâsh) may be given to a dragon, or an extended sea monster. Compare Job 26:13. The term 'piercing,' is, in the Margin, 'Crossing like a bar.' The Septuagint renders it, Ὄφιν Φεύγοντα Ophin pheugonta - 'Flying serpent. The Hebrew, בריח bāriyach, rendered 'piercing,' is derived from ברץ bârach," to flee;" and then to stretch across, or pass through, as a bar through boards Exodus 36:33. Hence, this word may mean fleeing; extended; cross bar for fastening gates; or the cross piece for binding together the boards for the tabernacle of the congregation Exodus 26:26; Exodus 36:31. Lowth renders it, 'The rigid serpent;' probably with reference to the hard scales of the crocodile. The word "extended, huge, vast," will probably best suit the connection. In Job 26:13, it is rendered, 'the crooked serpent;' referring to the constellation in the heavens by the name of the Serpent (see the note at that place). The idea of piercing is not in the Hebrew word, nor is it ever used in that sense.

That crooked serpent - This is correctly rendered; and refers to the fact that the monster here referred to throws itself into immense volumes or folds, a description that applies to all serpents of vast size. Virgil has given a similar description of sea monsters throwing themselves into vast convolutions:

'Ecce autem gemini a Tenedo tranquilla per alta

- immensis orbibus angues.'

- AEn. ii.203.

And again:

continued...

Isa 27:1-13. Continuation of the Twenty-fourth, Twenty-fifth, and Twenty-sixth Chapters.

At the time when Israel shall be delivered, and the ungodly nations punished, God shall punish also the great enemy of the Church.

1. sore—rather, "hard," "well-tempered."

leviathan—literally, in Arabic, "the twisted animal," applicable to every great tenant of the waters, sea-serpents, crocodiles, &c. In Eze 29:3; 32:2; Da 7:1, &c. Re 12:3, &c., potentates hostile to Israel are similarly described; antitypically and ultimately Satan is intended (Re 20:10).

piercing—rigid [Lowth]. Flying [Maurer and Septuagint]. Long, extended, namely, as the crocodile which cannot readily bend back its body [Houbigant].

crooked—winding.

dragon—Hebrew, tenin; the crocodile.

sea—the Euphrates, or the expansion of it near Babylon.God’s care over his vineyard Isaiah 27:1-6. His chastisements on them, Isaiah 27:7-9. His severe judgments against them, Isaiah 27:10,11. Their return, Isaiah 27:12,13.

Shall punish leviathan; what kind of creature the leviathan is, See Poole "Job 41:1", &c.; whence it is evident that it was a very great and terrible sea-monster. But here it is certain that the expression is metaphorical, and that by this leviathan, serpent, and dragon (for all signify the same thing) he understands some very powerful enemy or enemies (for the singular number may be here put for the plural, as it is in many other places) of God, and of his church or people, which may well be called by these names, partly for their great might, and partly for the great terror and destruction which they cause upon the earth, as the leviathan doth in the sea. He seems to have a special respect to some particular enemy and oppressor of God’s people; either the Assyrian emperor, who now was so; or rather the Babylonian, who should be so. Some understand this of the devil; but although it may be applied to him in a mystical sense, it seems to be literally meant of some potent and visible adversary; which seems more agreeable to the following verses, and to the usage of this and other prophets.

The piercing serpent; which by its sting pierceth quickly and deeply into men’s bodies. Or, the bar (as this word is elsewhere used) serpent, as this may be called, either for its length, or strength, or swift motion.

That crooked serpent; winding and turning itself with great variety and dexterity; whereby he seems to signify the craftiness and activity of this enemy, which being added to his strength makes it more formidable.

The dragon; or rather, the whale, as this word is rendered, Genesis 1:21 Job 7:12, and elsewhere; which agrees better with the following words,

that is in the sea, which possibly were added only to limit that general and ambiguous word to a sea-monster, and not to describe the place in which the enemy signified by this dragon had his abode. Although the sea, which here follows, may be metaphorically understood of the great largeness of his empire, and the multitude of his subjects, by comparing this with Revelation 17:1,15.

shall punish leviathan the piercing serpent (i), even leviathan that crooked serpent; and he shall slay the dragon that is in the sea; by which are meant, not literally creatures so called, though the Talmud (k) interprets them of the whales, the leviathan male and female; but mystically earthly princes and potentates, for their great power and authority, their cruelty and voraciousness, their craft and cunning; so the Targum and Aben Ezra interpret them of the kings of the earth; and are to be understood either of distinct persons, or countries they rule over: some think three are pointed at, as the Egyptians, Assyrians, and Edomites, or Romans, so Jarchi; or the Greeks, Turks, and Indians, as Kimchi. The Targum is,

"he shall punish the king who is magnified as Pharaoh the first, and the king that is exalted as Sennacherib the second, and shall slay the king that is strong as the dragon (or whale) that is in the sea.''

Some are of opinion that only one person or kingdom is here meant, either the king of Egypt, compared to such a sea monster, because of the river Nile, that watered his country; see Ezekiel 29:3 others, the king of Babylon, which city was situated by the river Euphrates, and is described as dwelling on many waters, Jeremiah 51:13 and others the king of Tyre, which was situated in the sea; it seems most likely that all tyrannical oppressors and cruel persecutors of the church are intended, who shall be destroyed; and particularly Rome Pagan, signified by a red dragon, Revelation 12:3 and Rome Papal, by a beast the dragon gave his power to, which rose out of the sea, and by another out of the earth, which spoke like a dragon, Revelation 13:1 both the eastern and western antichrists may be included; the eastern antichrist, the Turk, whose dominions are large, like the waters of the sea; and the western antichrist, the whore of Rome, described as sitting on many waters, Revelation 17:1 both which are comparable to serpents and dragons for their cruelty and poison; moreover, Satan, at the head of all these, called the dragon, the old serpent, and devil, must be taken into the account, who is the last enemy that will be destroyed; he will be taken and bound a thousand years, and then, being loosed, will be retaken, and cast into the lake of fire, where the beast and false prophet be, Revelation 20:1. Kimchi thinks this prophecy belongs to the times of Gog and Magog.

(i) Or boom, or bar-serpent, "serpentem vectem", V. L. and Montanus; the same, as the Bishop of Bergen thinks, with the "soeormen", or sea snake, which often lies stretched out before a creek, like a boom, to block up the passage; and is soon bent, in a curve, in folds, and is soon again in a straight line, like a pole or beam; see his History of Norway, p. 206, 207. (k) T. Bab. Bava Bathra, fol. 74. 2.

(a) At the time appointed.

(b) That is, by his mighty power, and by his word. He prophecies here of the destruction of Satan and his kingdom under the name of Liviashan, Assur, and Egypt.