Job 26:12

He divideth the sea with his power, and by his understanding he smiteth through the proud.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(12) He divideth the sea.—The word is taken in the two opposite senses of stirring up and calming; perhaps the latter is more appropriate to the context, which seems to speak of God’s mastery over nature.

By his understanding he smiteth through the proud.—Literally, Rahab, which certainly is at times a name for Egypt (see Isaiah 51:9, e.g.), and which, if used in that sense here, can only refer to the signal judgments on Egypt at the Exodus. According to our view of this matter will be the indication derived therefrom of the date of Job.

Benson Commentary

Job 26:12. He divideth the sea with his power — “By his power he raises tempests, which make great furrows in the sea, and divideth, as it were, one part of it from another;” and by his understanding he smiteth through the proud — “And, such is his wisdom, he knows how to appease it again, and repress its proud waves into the deadest calm.” — Bishop Patrick. Waterland and Schultens render רגע הים, ragang hajam, he shaketh the sea. Bishop Warburton tells us, that the destruction of Pharaoh and his host in the Red sea is here plainly referred to, and that רהב, rahab, rendered proud, signifies Egypt. But Mr. Peters justly observes, “Others may see nothing more in it than the description of a storm or tempest. The Hebrew word translated divide, is not the same that is used, Exodus 14., of the Red sea, but signifies a violent breaking and tossing of the waves as in a storm. And if the former part of the sentence means that God sometimes, by his power, raises a violent storm at sea, the latter may well enough be understood of the pride and swelling of the sea itself, allayed again by the same divine power and will which raised it.”

Matthew Henry's Concise Commentary

26:5-14 Many striking instances are here given of the wisdom and power of God, in the creation and preservation of the world. If we look about us, to the earth and waters here below, we see his almighty power. If we consider hell beneath, though out of our sight, yet we may conceive the discoveries of God's power there. If we look up to heaven above, we see displays of God's almighty power. By his Spirit, the eternal Spirit that moved upon the face of the waters, the breath of his mouth, Ps 33:6, he has not only made the heavens, but beautified them. By redemption, all the other wonderful works of the Lord are eclipsed; and we may draw near, and taste his grace, learn to love him, and walk with delight in his ways. The ground of the controversy between Job and the other disputants was, that they unjustly thought from his afflictions that he must have been guilty of heinous crimes. They appear not to have duly considered the evil and just desert of original sin; nor did they take into account the gracious designs of God in purifying his people. Job also darkened counsel by words without knowledge. But his views were more distinct. He does not appear to have alleged his personal righteousness as the ground of his hope towards God. Yet what he admitted in a general view of his case, he in effect denied, while he complained of his sufferings as unmerited and severe; that very complaint proving the necessity for their being sent, in order to his being further humbled in the sight of God.

Barnes' Notes on the Bible

He divideth the sea with His power - Herder renders this:

By his power he scourgeth the sea,

By his wisdom he bindeth its pride.

Jerome (Vulgate), "By his power the seas are suddenly congregated together The Septuagint, "By his power - κατέπαυσε την θάλασσαν katepause tēn thalassan - he makes the sea calm." Luther, Vor seiner Kraft wird das Meer plotzlich ungestum - "By his power the sea becomes suddenly tempestuous." Noyes renders it, "By his power he stilleth the sea." This is undoubtedly the true meaning. There is no allusion here to the dividing of the sea when the Israelites left Egypt; but the ideals, that God has power to calm the tempest, and hush the waves into peace. The word used here (רגע râga‛) means, to make afraid, to terrify; especially, to restrain by threats; see the notes at Isaiah 51:15; compare Jeremiah 31:35. The reference here is to the exertion of the power of God, by which he is able to calm the tumultuous ocean, and to restore it to repose after a storm - one of the most striking exhibitions of omnipotence that can be conceived of.

By his understanding - By his wisdom.

He smiteth through - He scourges, or strikes - as if to punish.

The proud - The pride of the sea. The ocean is represented as enraged, and as lifted up with pride and rebellion. God scourges it, rebukes it, and makes it calm.

Jamieson-Fausset-Brown Bible Commentary

12. divideth—(Ps 74:13). Perhaps at creation (Ge 1:9, 10). The parallel clause favors Umbreit, "He stilleth." But the Hebrew means "He moves." Probably such a "moving" is meant as that at the assuaging of the flood by the wind which "God made to pass over" it (Ge 8:1; Ps 104:7).

the proud—rather, "its pride," namely, of the sea (Job 9:13).

Matthew Poole's Commentary

He speaks either,

1. Of God’s dividing the Red Sea for the Israelites to pass over; and consequently the Hebrew word rahab, which here follows, and is translated pride, or the proud, is meant of Egypt, which is oft called Rahab, as Psalm 87:4 89:10 Isaiah 51:9. But it seems most probable that that work was not yet done, and that Job lived long before Israel’s coming out of Egypt. Or rather,

2. Of the common work of nature and providence in raising tempests, by which he breaketh or divideth the waves of the sea, by making deep furrows in it, and casting up part of the waters into the air, and splitting part of them upon the rocks and shores of the sea.

By his understanding, i.e. by his wise counsel and administration of things, so as may obtain his own glorious ends.

The proud; either,

1. The whale, which is called

king over all the children of pride, Job 41:34, and which is sometimes by force of tempests cast upon the shore. Or rather,

2. The sea, which is fitly called proud, as its waves are called, Job 38:11, because it is lofty, and fierce, and swelling, and unruly; which God is said to smite when he subdues and restrains its rage, and turns the storm into a calm.

Gill's Exposition of the Entire Bible

He divideth the sea with his power,.... As at the first creation, when the waters were caused to go off the face of the earth, and were separated from it; and the one was called earth, and the other seas, Genesis 1:9; or it may respect the division of those waters into divers seas and channels in the several parts of the world, for the better accommodation of the inhabitants of it, in respect of trade and commerce, and the more convenient supply of them with the various produce of different countries, and the transmitting of it to them: some have thought this has respect to the division of the Red sea for the children of Israel to walk in as on dry land, when pursued by the Egyptians, supposed to be meant by "Rahab" in the next clause; rather it may design the parting of the waves of the sea by a stormy wind, raised by the power of God, which lifts up the waves on high, and divides them in the sea, and dashes them one against another; wrinkles and furrows them, as Jarchi interprets the words, which is such an instance of the power and majesty or God, that he is sometimes described by it, Isaiah 51:15; though the word used is sometimes taken in a quite different sense, for the stilling of the waves of the sea, and so it is by some rendered here, "he stilleth the sea by his power" (b); the noise of its waves, and makes them quiet, and the sea a calm, which has been exceeding boisterous and tempestuous, and is taken notice of as an effect of his sovereign and uncontrollable power, Psalm 65:7; and may be observed as a proof of our Lord's divinity, whom the winds and sea obeyed, to the astonishment of the mariners, who were convinced thereby that he must be some wonderful and extraordinary person, Matthew 8:26;

and by his understanding he smiteth through the proud; the proud waves of the sea, and humbles them, and makes them still, as before; or the proud monstrous creatures in it, as whales and others, particularly the leviathan, the king over all the children of pride, Job 41:34; see Psalm 74:13. The word used is "Rahab", one of the names of Egypt, Psalm 87:4; and so Jarchi interprets it of the Egyptians, who were smitten of God with various plagues, and particularly in their firstborn; and at last at the Red sea, where multitudes perished, and Pharaoh their proud king, with his army; who was an emblem of the devil, whose sin, the cause of his fall and ruin, was pride; and the picture of proud and haughty sinners, whose destruction sooner or later is from the Lord; and which is an instance of his wisdom and understanding, who humbles the proud, and exalts the lowly.

(b) "pacavit mare", Bolducius; "quiescit mare ipsum", Vatablus; so Sept. and Ben Gersom.

Geneva Study Bible

He divideth the sea with his power, and by his understanding he smiteth through the proud.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

12, 13. These verses probably read,

12.  He quelleth the sea with his power,

And by his understanding he smiteth through Rahab.

13.  By his breath the heavens are bright,

His hand pierceth the fleeing serpent.

Others for “quelleth” or stilleth, prefer the meaning “stirreth up.” Comp. Isaiah 51:15; Jeremiah 31:35. The word means “to terrify,” and the parallelism of the second clause “smiteth through Rahab,” which refers to the subduing of a raging monster, suggests that the sea when “terrified” or rebuked is in a state of fury, and is quelled by the power of God. So already the Sept. κατέπαυσεν. This sense is also more suitable to the words “by his power.” On Rahab see notes, ch. Job 9:13.

Pulpit Commentary

Verse 12. - He divideth the sea with his power. "Divideth" is certainly a wrong translation. The verb used (־ָגַע) means either "stirreth up" or "stilleth." In favour of the former rendering are Rosen-muller, Schultens, Delitzsch, Merx, and Canon Cook; in favour of the latter, the LXX., Dillmann, and Dr. Stanley Leathes. In either case the general sentiment is that God has full mastery over the sea, and can regulate its movements at his pleasure. And by his understanding he smiteth through the proud; literally, he smiteth through Rahab. (On Rahab, as the great power of evil, see the comment on Job 9:13.) God is said to have "smitten him through by his understanding" since in the contest between good and evil it is rather intelligence than mere force that carries the day. Power alone is sufficient to control the sea. Job 26:12

Keil and Delitzsch Biblical Commentary on the Old Testament

11 The pillars of heaven tremble

And are astonished at His threatening.

12 By His power He rouseth up the sea,

And by His understanding He breaketh Rahab in pieces.

13 By His breath the heavens become cheerful;

His hand hath formed the fugitive dragon.

The mountains towering up to the sky, which seem to support the vault of the sky, are called poetically "the pillars of heaven." ירופפוּ is Pulal, like יחוללוּ, Job 26:5; the signification of violent and quick motion backwards and forwards is secured to the verb רוּף by the Targ. אתרופף equals התפּלּץ, Job 9:6, and the Talm. רפרף of churned milk, blinding eyes (comp. הרף עין, the twinkling of the eye, and Arab. rff, fut. i. o. nictare), flapping wings (comp. Arab. rff and rfrf, movere, motitare alas), of wavering thinking. גּערה is the divine command which looses or binds the powers of nature; the astonishment of the supports of heaven is, according to the radical signification of תּמהּ (cogn. שׁמם), to be conceived of as a torpidity which follows the divine impulse, without offering any resistance whatever. That רגע, Job 26:12, is to be understood transitively, not like Job 7:5, intransitively, is proved by the dependent (borrowed) passages, Isaiah 51:15; Jeremiah 31:35, from which it is also evident that רגע cannot with the lxx be translated κατέπαυσεν. The verb combines in itself the opposite significations of starting up, i.e., entering into an excited state, and of being startled, from which the significations of stilling (Niph., Hiph.), and of standing back or retreat (Arab. rj‛), branch off. The conjecture גּער after the Syriac version (which translates, go‛ar bejamo) is superfluous. רהב, which here also is translated by the lxx τὸ κῆτος, has been discussed already on Job 9:13. It is not meant of the turbulence of the sea, to which מחץ is not appropriate, but of a sea monster, which, like the crocodile and the dragon, are become an emblem of Pharaoh and his power, as Isaiah 51:9. has applied this primary passage: the writer of the book of Job purposely abstains from such references to the history of Israel. Without doubt, רהב denotes a demoniacal monster, like the demons that shall be destroyed at the end of the world, one of which is called by the Persians akomano, evil thought, another taromaiti, pride. This view is supported by Job 26:13, where one is not at liberty to determine the meaning by Isaiah 51:9, and to understand נחשׁ בּרח, like תּנּין in that passage, of Egypt. But this dependent passage is an important indication for the correct rendering of חללה. One thing is certain at the outset, that שׁפרה is not perf. Piel equals שׁפרה, and for this reason, that the Dagesh which characterizes Piel cannot be omitted from any of the six mutae; the translation of Jerome, spiritus ejus ornavit coelos, and all similar ones, are therefore false. But it is possible to translate: "by His spirit (creative spirit) the heavens are beauty, His hand has formed the flying dragon." Thus, in the signification to bring forth (as Proverbs 25:23; Proverbs 8:24.), חללה is rendered by Rosenm., Arnh., Vaih., Welte, Renan, and others, of whom Vaih. and Renan, however, do not understand Job 26:13 of the creation of the heavens, but of their illumination. By this rendering Job 26:13 and Job 26:13 are severed, as being without connection; in general, however, the course of thought in the description does not favour the reference of the whole of half of Job 26:13 to the creation. Accordingly, חללה is not to be taken as Pilel from חול (ליל), but after Isaiah 57:9, as Poel from חלל, according to which the idea of Job 26:13 is determined, since both lines of the verse are most closely connected.

(בּריח) נחשׁ בּרח is, to wit, the constellation of the Dragon,

(Note: Ralbag, without any ground for it, understands it of the milky way (העגול החלבי), which, according to Rapoport, Pref. to Slonimski's Toledoth ha-schamajim (1838), was already known to the Talmud b. Berachoth, 58 b, under the name of נהר דנוד.)

one of the most straggling constellations, which winds itself between the Greater and Lesser Bears almost half through the polar circle.

"Maximus hic plexu sinuoso elabitur Anguis

Circum perque duas in morem fluminis Arctos."

(Virgil, Georg. i.244f.)

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