TRV
Translation
King James Version
Shall the companions make a banquet of him? shall they part him among the merchants?
KJV (with Strong's)
Shall the companions H2271 make a banquet H3739 of him? shall they part H2673 him among the merchants H3669?
Complete Jewish Bible
Will a group of fishermen turn him into a banquet? Will they divide him among the merchants?
American Standard Version
Will the bands of fishermen make traffic of him? Will they part him among the merchants?
World English Bible Messianic
Will traders barter for him? Will they part him among the merchants?
Young's Literal Translation
(Feast upon him do companions, They divide him among the merchants!)
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In the KJVVerse 13,895 of 31,102
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Commentary on Job 41 verses 1–10
1 ¶ 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 the companions make a banquet of him? shall they part him among the merchants?
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?
Whether this leviathan be a whale or a crocodile is a great dispute among the learned, which I will not undertake to determine; some of the particulars agree more easily to the one, others to the other; both are very strong and fierce, and the power of the Creator appears in them. The ingenious Sir Richard Blackmore, though he admits the more received opinion concerning the behemoth, that it must be meant of the elephant, yet agrees with the learned Bochart's notion of the leviathan, that it is the crocodile, which was so well known in the river of Egypt. I confess that that which inclines me rather to understand it of the whale is not only because it is much larger and a nobler animal, but because, in the history of the Creation, there is such an express notice taken of it as is not of any other species of animals whatsoever (Gen 1:21, God created great whales), by which it appears, not only that whales were well known in those parts in the time of Moses, who lived a little after Job, but that the creation of whales was generally looked upon as a most illustrious proof of the eternal power and godhead of the Creator; and we may conjecture that this was the reason (for otherwise it seems unaccountable) why Moses there so particularly mentions the creation of the whales, because God had so lately insisted upon the bulk and strength of that creature than of any other, as the proof of his power; and the leviathan is here spoken of as an inhabitant of the sea (Job 41:31), which the crocodile is not; and Psa 104:25, Psa 104:26, there in the great and wide sea, is that leviathan. Here in these verses,
I. He shows how unable Job was to master the leviathan. 1. That he could not catch him, as a little fish, with angling, Job 41:1, Job 41:2. He had no bait wherewith to deceive him, no hook wherewith to catch him, no fish-line wherewith to draw him out of the water, nor a thorn to run through his gills, on which to carry him home. 2. That he could not make him his prisoner, nor force him to cry for quarter, or surrender himself at discretion, Job 41:3, Job 41:4. "He knows his own strength too well to make many supplications to thee, and to make a covenant with thee to be thy servant on condition thou wilt save his life." 3. That he could not entice him into a cage, and keep him there as a bird for the children to play with, Job 41:5. There are creatures so little, so weak, as to be easily restrained thus, and triumphed over; but the leviathan is not one of these: he is made to be the terror, not the sport and diversion, of mankind. 4. That he could not have him served up to his table; he and his companions could not make a banquet of him; his flesh is too strong to be fit for food, and, if it were not, he is not easily caught. 5. That they could not enrich themselves with the spoil of him: Shall they part him among the merchants, the bones to one, the oil to another? If they can catch him, they will; but it is probable that the art of fishing for whales was not brought to perfection then, as it has been since. 6. That they could not destroy him, could not fill his head with fish-spears, Job 41:7. He kept out of the reach of their instruments of slaughter, or, if they touched him, they could not touch him to the quick. 7. That it was to no purpose to attempt it: The hope of taking him is in vain, Job 41:9. If men go about to seize him, so formidable is he that the very sight of him will appal them, and make a stout man ready to faint away: Shall not one be cast down even at the sight of him? and will not that deter the pursuers from their attempt? Job is told, at his peril, to lay his hand upon him, Job 41:8. "Touch him if thou dare; remember the battle, how unable thou art to encounter such a force, and what is therefore likely to be the issue of the battle, and do no more, but desist from the attempt." It is good to remember the battle before we engage in a war, and put off the harness in time if we foresee it will be to no purpose to gird it on. Job is hereby admonished not to proceed in his controversy with God, but to make his peace with him, remembering what the battle will certainly end in if he come to an engagement. See Isa 27:4, Isa 27:5.
II. Thence he infers how unable he was to contend with the Almighty. None is so fierce, none so fool-hardy, that he dares to stir up the leviathan (Job 41:10), it being known that he will certainly be too hard for them; and who then is able to stand before God, either to impeach and arraign his proceedings or to out-face the power of his wrath? If the inferior creatures that are put under the feet of man, and over whom he has dominion, keep us in awe thus, how terrible must the majesty of our great Lord be, who has a sovereign dominion over us and against whom man has been so long in rebellion! Who can stand before him when once he is angry?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 33.30
Why is our enemy first called Behemoth, then Leviathan and finally is compared to a bird that God plays with in order to destroy it? Behemoth, as we have said, means “a huge beast,” a quadruped that eats grass like an ox. The Leviathan appears to be a serpent of the sea, because it is caught by hook. But now it takes on the guise of a bird, when God says, “Will you play with it as with a bird?” Let us see why it is called huge beast, dragon and bird. We can immediately understand the meaning of these names by examining the malice of his schemes. From heaven he descended on earth and cannot rise anymore on high as he has no aspiration to the hope of getting heavenly goods. Therefore, it is a quadruped deprived of reason because of the foolishness of its impure behavior, a dragon because of the malice through which it causes harm, a bird because of the agility of its spiritual nature.
Gregory the DialogistAD 604
33. This Leviathan is cut in pieces, as often as his members are severed from him by the sword of the Divine Word. For when wicked men hear the word of truth, and, smitten with holy fear, suspend their imitation of the ancient enemy, he, from whom those who wickedly adhered to him are withdrawn, is himself divided in his own body. But He terms those His ‘friends,’ whom before He calls ‘maidens,’ those also He calls ‘merchants,’ whom He had termed ‘friends.’ For holy preachers are first ‘maidens’ through their fear, afterwards ‘friends’ through faith, at last ‘merchants’ also through their actions. For it is said to them when weak; Fear not, little flock, for it hath pleased the Father to give you a kingdom. [Luke 12, 32] It is said to them again, growing strong, But I have called you friends, for all things that I have heard of My Father, I have made known unto you. [John 15, 15] Lastly, they are ordered when going forth to carry on their business; Go ye into all the world, and preach the Gospel to every creature. [Mark 16, 15] For in the preaching of the faith a kind of traffic is, as it were, carried on; when the word is given to, and faith received from, the hearers. They make as it were a kind of traffic, who make a venture [‘prærogant’] with their preaching, and bring back faith from the people. They impart to them faith, and immediately receive back their holy life. For if the preaching of the righteous had not been a traffic, the Psalmist surely would not be saying, Take a psalm, and give a timbrel. [Ps. 81, 2] For in a timbrel, leather is dried, in order that it may sound. What is meant then by saying, Take a psalm, and give a timbrel, except this? Take ye the spiritual song of the heart, and give back the temporal maceration of the body. If heavenly preaching had not been a traffic, Solomon would never say of Holy Church under the type of a virtuous woman, She made fine linen, and sold it, and delivered a girdle to the Canaanite. [Prov. 31, 24] For what is signified by a garment of fine linen, but the subtle texture of holy preaching? In which men rest softly, because the mind of the faithful is refreshed therein by heavenly hope. Whence also the animals are shown to Peter in a linen sheet, [Acts 10, 11. 12.] because the souls of sinners mercifully gathered together are inclosed in the gentle quiet of faith. The Church, therefore, made and sold this fine garment, because she imparted in words that faith which she had woven by belief; and received from unbelievers a life of upright conversation. And she delivered a girdle to the Canaanite, because by the might of the righteousness she displayed, she constrained the lax doings of the Gentile world, in order that that might be maintained in their doings which is commanded, Let your loins be girded about. [Luke 12, 35] The Lord, therefore, in searching out for His preachers finds them as ‘maidens,’ by changing them He makes them ‘friends,’ by enriching sets them forth as ‘merchants.’ For they who in their infirmity were at first afraid of the threats of the world, ascend afterwards to know the Divine counsels. But when enriched with virtues, they are led as far as to carry on the traffic of faith, in order that by their threats and persuasions they may smite the members of this Leviathan the more severely, the more truly, having become even friends, they unite themselves to the love of the Truth; and that they may withdraw from him more quickly the souls of sinners, the more, having become skilful traffickers, they display in themselves the most ample treasures of virtues. For that the possession of this Leviathan is, much to their praise, taken from him by the preachers of God, the voice of Truth promises by the Prophet, saying, And if thou wilt separate the precious from the vile, thou shall be as My mouth. [Jer. 15, 19] For he in truth separates the precious from the vile, who cuts off the minds of men from accursed [‘reproba’] imitation of the ancient enemy. He is rightly called the mouth of God, because by him doubtless the divine words are uttered.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 41:6 presents two rhetorical questions from God to Job, continuing the divine discourse on the formidable Leviathan. These questions challenge the human capacity to capture, control, or commercially exploit such an untamable creature, specifically questioning whether a group of human companions could ever feast upon it or if merchants could divide and sell its parts. The verse powerfully underscores Leviathan's immense strength and invincibility, thereby magnifying God's own unchallengeable sovereignty and wisdom, which far surpass any human understanding or capability.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Job 41:6 is the Rhetorical Question. God poses two questions that are designed to elicit an obvious negative answer, thereby powerfully emphasizing the utter impossibility of humans subduing Leviathan. This technique serves to humble Job, compelling him to acknowledge his own profound limitations and God's incomprehensible power. The verse also utilizes Hyperbole in its vivid description of Leviathan's untamable nature; while perhaps based on real creatures, the portrayal is exaggerated to convey a creature of unparalleled might, serving as a symbol of forces utterly beyond human control. Furthermore, there is a clear Contrast established between human weakness and commercial ambition on one hand, and Leviathan's (and by extension God's) overwhelming, unexploitable power on the other. This contrast underscores the vast chasm between the Creator and His creation, and between human presumption and divine reality.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 41:6 profoundly reinforces the biblical theme of God's absolute sovereignty over all creation, even its most fearsome and chaotic elements. If humanity cannot subdue Leviathan, a mere creature, how much less can they contend with or fully comprehend the God who created it? This verse serves as a powerful reminder that there are aspects of God's power and wisdom that remain utterly beyond human grasp or control, inviting a posture of humility and awe rather than questioning or complaint. It teaches us that true wisdom begins with acknowledging our limitations and God's boundless might, finding peace and trust in His ultimate dominion over all things, visible and invisible.
REFLECTION AND APPLICATION
Job 41:6, through its vivid depiction of Leviathan's untamable nature, offers profound and enduring lessons for contemporary believers. In a world that often prizes control, efficiency, and human ingenuity above all else, this verse serves as a vital corrective, reminding us that there are forces and realities far beyond our capacity to manage, understand, or exploit. It calls us to a posture of profound humility, acknowledging that our wisdom and strength are inherently finite, especially when confronted with the vastness and complexity of God's creation and His providential ways. When we encounter overwhelming challenges, seemingly insurmountable obstacles, or periods of profound uncertainty that feel like untamable "Leviathans" in our lives, this verse encourages us to release our need for control and instead lean into God's sovereign power. It fosters a deeper trust in the Creator who orchestrates even the most chaotic elements of the universe, assuring us that His wisdom and might are infinitely greater than our struggles and our limited understanding.
Questions for Reflection
FAQ
Is Leviathan a literal creature or a symbolic one?
Answer: The nature of Leviathan in Job 41 is a subject of ongoing debate among biblical scholars. Some interpret it as a literal, though perhaps hyperbolically described, real and fearsome creature known in the ancient world, most commonly identified with a large crocodile. Others view Leviathan as primarily a symbolic representation of primordial chaos, evil, or forces beyond human control, drawing parallels with ancient Near Eastern mythology where such creatures often embodied the uncreated, untamed aspects of the cosmos. Regardless of its precise literal identity, its function in the text is undeniably symbolic: it serves as a powerful illustration of God's unchallengeable power and sovereignty over all creation, including its most fearsome and chaotic elements, effectively demonstrating to Job the limits of human understanding and power. The ultimate point is not merely the creature itself, but what it represents about God's absolute dominion.
CHRIST-CENTERED FULFILLMENT
While Job 41:6 describes a creature utterly beyond human control, it ultimately points us to the One who possesses ultimate dominion over all things, including the "Leviathans" of chaos and evil: Jesus Christ. In the Old Testament, untamable creatures like Leviathan often symbolize the forces of chaos and rebellion against God, elements that humanity is utterly powerless to subdue or exploit. However, the New Testament reveals Jesus as the Lord of all creation, whose authority extends even over the most formidable natural and spiritual powers. We witness His power over the natural world when He calms the storm with a mere word, demonstrating a mastery that far surpasses any human attempt to "banquet" or "part" creation for their own ends. More profoundly, Jesus is the ultimate conqueror of the spiritual "Leviathan" – Satan and the forces of darkness. Through His sacrificial death and glorious resurrection, He disarmed the spiritual rulers and authorities, triumphing over them decisively. Unlike Leviathan, whom no human could exploit, Jesus willingly became the ultimate "commodity" for our salvation, the Lamb of God who takes away the sin of the world, offering Himself as the true spiritual "banquet" for those who believe, as He declared, "I am the bread of life" and invited His followers to partake of His flesh and blood for eternal life (John 6:53-56). Thus, Job 41:6, by highlighting humanity's inability to control creation, ultimately directs our gaze to Christ, the one true Lord who holds all creation, and all spiritual powers, firmly in His sovereign grasp.