Job 41:8
Lay your hand on him, remember the battle, do no more.
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(8) Remember the battle.—“Bear in mind what thou dost attempt, and thou wilt not do it again.”

41:1-34 Concerning Leviathan. - The description of the Leviathan, is yet further to convince Job of his own weakness, and of God's almighty power. Whether this Leviathan be a whale or a crocodile, is disputed. The Lord, having showed Job how unable he was to deal with the Leviathan, sets forth his own power in that mighty creature. If such language describes the terrible force of Leviathan, what words can express the power of God's wrath? Under a humbling sense of our own vileness, let us revere the Divine Majesty; take and fill our allotted place, cease from our own wisdom, and give all glory to our gracious God and Saviour. Remembering from whom every good gift cometh, and for what end it was given, let us walk humbly with the Lord.Lay thine hand upon him - Prof. Lee renders this, very improperly, as it seems to me, "Lay thine hand on thy mouth respecting him," supposing it means that he should be awed into silence by dread of the animal referred to. But the meaning of the passage evidently is, "Endeavor to seize him by laying the hand on him, and you will soon desist from the fearful conflict, and will not renew it."

Remember the battle - Remember what a fearful conflict will ensue. Perhaps there is an allusion to some fact fresh in the mind of Job, where such an attempt had been made to secure the leviathan, attended with fearful disaster to those who had made the attempt.

Do no more - Or, rather, "Thou wilt not do it again." That is, he would be deterred from ever renewing the attempt, or the conflict would be fatal to him.

8. If thou lay … thou wilt have reason ever to remember … and thou wilt never try it again. Lay thine hand upon him; either,

1. In a familiar and friendly manner, that thou mayst catch him by deceit, when thou canst not do it by force. Or rather,

2. In way of hostility, seize upon him and take him by a strong hand, if thou darest do so.

Remember the battle; but ere thou do attempt that, consider what thou art doing, and how hazardous thy enterprise is, and with whom and with what disadvantage thou art going to fight, and, as it follows, do no more, proceed no further, draw back thy hand, and be thankful for so great a deliverance. Or the verse may be rendered thus, If (which particle is oft understood) thou offerest or attemptest to lay violent hands on him, thou wilt have cause to remember (the imperative being put for the future, which is frequent in the Hebrew language) the battle, and thou wilt do so no more; if thou dost escape, thou wilt never forget thy danger, nor attempt any thing of like nature for the time to come. Lay thine hand upon him,.... If thou canst or darest. It is dangerous so to do, either to the whale or crocodile;

remember the battle; or "look for war", as Mr. Broughton renders it; expect a fight will ensue, in which thou wilt have no share with this creature:

do no more; if thou canst by any means escape, take care never to do the like again; or thou wilt never do so any more, thou wilt certainly die for it.

Lay thine hand upon him, remember {o} the battle, do no more.

(o) If you once consider the danger, you will not meddle with him.

8. The verse is ironical,

Lay thine hand upon him!

Think of the battle: thou shalt do so no more.

The last words, thou shalt do so no more (so the Geneva), refer to the ironical advice given in the first clause, “lay thine hand upon him”! The thought of the “battle,” that is, the conflict, will be sufficient to deter from any attempt to renew it.Verse 8 - Lay thine hand upon him, remember the battle, do no more. This is again ironical, like vers. 3-6. "Only just put forth thy hand against him - bethink thee of war - do it once and no more." (comp. Rosenmuller, 'Scholia in Jobum,' p. 976). The idea is that once will be enough. A man will not live to do it a second time. 1 Dost thou draw the crocodile by a hoop-net,

And dost thou sink his tongue into the line?!

2 Canst thou put a rush-ring into his nose,

And pierce his cheeks with a hook?

3 Will he make many supplications to thee,

Or speak flatteries to thee?

4 Will he make a covenant with thee,

To take him as a perpetual slave?

5 Wilt thou play with him as a little bird,

And bind him for thy maidens?

In Job 3:8, לויתן signified the celestial dragon, that causes the eclipses of the sun (according to the Indian mythology, râhu the black serpent, and ketu the red serpent); in Psalm 104:26 it does not denote some great sea-saurian after the kind of the hydrarchus of the primeval world,

(Note: Vid., Grsse, Beitrge, S. 94ff.)

but directly the whale, as in the Talmud (Lewysohn, Zoologie des Talm. 178f.). Elsewhere, however, the crocodile is thus named, and in fact as תּנּין also, another appellation of this natural wonder of Egypt, as an emblem of the mightiness of Pharaoh (vid., on Psalm 74:13.), as once again the crocodile itself is called in Arab. el-fir‛annu. The Old Testament language possesses no proper name for the crocodile; even the Talmudic makes use of קרוקתא equals κροκόδειλος (Lewysohn, 271). לויתן is the generic name of twisted, and תנין long-extended monsters. Since the Egyptian name of the crocodile has not been Hebraized, the poet contents himself in תּמשׁך with making a play upon its Egyptian, and in Arab. tmsâḥ, timsâḥ,

(Note: Herodotus was acquainted with this name (χάμψαι equals κροκόδειλοι); thus is the crocodile called also in Palestine, where (as Tobler and Joh. Roth have shown) it occurs, especially in the river Damr near Tantra.)


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