Whale:
The Hebrew word tan (plural, tannin) is so rendered in (Job 7:12) (A.V.; but R.V., "sea-monster"). It is rendered by "dragons" in (Deu 32:33; Psa 91:13; Jer 51:34; Psa 74:13) (marg., "whales; " and marg. of R.V., "sea-monsters"); (Isa 27:1; in Exd 7:9) (R.V. marg., "any large reptile," and so in ver. 10, 12). The words of (Job 7:12), uttered in bitter irony, where he asks, "Am I a sea or a whale?" simply mean, "Have I a wild, untamable nature, like the waves of the sea, which must be confined and held within bounds, that they cannot pass?" "The serpent of the sea, which was but the wild, stormy sea itself, wound itself around the land, and threatened to swallow it up...Job inquires if he must be watched and plagued like this monster, lest he throw the world into disorder" (Davidson's Job).
The whale tribe are included under the general Hebrew name tannin (Gen 1:21; Lam 4:3). "Even the sea-monsters [tanninim] draw out the breast." The whale brings forth its young alive, and suckles them.
It is to be noticed of the story of Jonah's being "three days and three nights in the whale's belly," as recorded in (Mat 12:40), that here the Gr. ketos means properly any kind of sea-monster of the shark or the whale tribe, and that in the book of Jonah (Jon 1:17) it is only said that "a great fish" was prepared to swallow Jonah. This fish may have been, therefore, some great shark. The white shark is known to frequent the Mediterranean Sea, and is sometimes found 30 feet in length.
Whale:
hwal:
(1) ketos (Sirach 43:25 (the Revised Version (British and American) "sea-monster"); The So of Three Children verse 57 (the Revised Version (British and American) "whale"); Mt 12:40 (the Revised Version (British and American) "whale," margin "sea-monster"; the King James Version "whale" throughout)).
(2) tannin (Ge 1:21; Job 7:12), "sea-monster," the King James Version "whale."
(3) tannim (Eze 32:2), "monster," the English Revised Version "dragon" the King James Version "whale" the King James Version margin "dragon."
It will be seen from the above references that the word "whale" does not occur in the Revised Version (British and American) except in The So of Three Children verse 57 and Mt 12:40. Ketos, the original word in these passages, is, according to Liddell and Scott, used by Aristotle for "whale," Aristotle using also the adjective ketodes, "cetacean"; Homer and Herodotus used ketos for any large fish or sea-monster or for a seal. It is used in Euripides of the monster to which Andromeda was exposed. In the Hebrew, in the Book of Jonah, we find dagh or daghah, the ordinary word for "fish": "And Yahweh prepared great fish to swallow up Jonah" (Jon 1:17). Whales are found in the Mediterranean and are sometimes cast up on the shore of Palestine, but it is not likely that the ancient Greeks or Hebrews were very familiar with them, and it is by no means certain that whale is referred to, either in the original Jonah story or in the New Testament reference to it. If any particular animal is meant, it is more likely a shark. Sharks are much more familiar objects in the Mediterranean than whales, and some of them are of large size.
See FISH.
In Ge 1:21, "And God created the great seamonsters" (the King James Version, "whales"), and Job 7:12,
"Am I a sea, or a sea-monster (the King James Version "whale"),
That thou settest a watch over me?"
The Hebrew has tannin, which word occurs 14 times in the Old Testament and in the American Standard Revised Version is translated "monster," "sea-monster," or "serpent," and, exceptionally, in La 4:3, "jackals." the King James Version renders in several passages "dragon" (compare Eze 29:3 the English Revised Version).
Tannim in Eze 29:3 and 32:2 is believed to stand for tannin. the American Standard Revised Version has "monster," the English Revised Version "dragon," the King James Version "whale," the King James Version margin "dragon," in Eze 32:2, and "dragon" in 29:3. Tannim occurs in 11 other passages, where it is considered to be the plural of tan, and in the Revised Version (British and American) is translated "jackals," in the King James Version "dragons" (Job 30:29; Ps 44:19; Isa 13:22; 34:13; 35:7; 43:20; Jer 9:11; 10:22; 14:6; 49:33; 51:37). In Mal 1:3 we find the feminine plural tannoth.
Written by Alfred Ely Day
Whale: Created
Gen 1:21
Whale: Called a "Sea Monster"
In the R.V.,
Job 7:12.
Whale: Reference Concerning
See DRAGON
Whale:
denotes "a huge fish, a sea monster," Mat 12:40. In the Sept., Gen 1:21; Job 3:8; 9:13; 26:12; Jon 1:17 (twice); Jon 2:1, 10.
Whale:
As to the signification of the Hebrew terms tan and tannin, variously rendered in the Authorized Version by "dragon," "whale," "serpent," "sea‐monster" SEE [DRAGON]. It remains for us in this article to consider the transaction recorded in the book of Jonah, of that prophet having been swallowed up by some great fish" which in Matthew 12:40)is called cetos (ketos) rendered in our version by "whale." In the first glace, it is necessary to observe that the Greek word cetos, used by St. Matthew is not restricted in its meaning to "a whale," or any Cetacean; like the Latin cete or cetus, it may denote any sea‐monster, either "a whale," or "a shark," or "a seal," or "a tunny of enormous size." Although two or three species of whale are found in the Mediterranean Sea, yet the "great fish" that swallowed the prophet cannot properly be identified with any Cetacean, for, although the sperm whale has a gullet sufficiently large to admit the body of a man, yet, it can hardly be the fish intended, as the natural food of Cetaceans consists of small animals, such as medusae and crustacea. The only fish, then, capable of swallowing a man would be a large specimen of the white shark (Carcharias vulgaris) that dreaded enemy of sailors, and the most voracious of the family of Squalidae. This shark, which sometimes attains the length of thirty feet, is quite able to swallow a man whole. The whole body of a man in armor has been found in the stomach of a white shark: and Captain King, in his survey of Australia, says he had caught one which could have swallowed a man with the greatest ease. Blumenbach mentions that a whole horse has' been found in a shark, and Captain Basil Hall reports the taking of one in which, besides other things, he found the whole skin of a buffalo which a short time before had been thrown overboard from his ship (p. 27.) The white shark is not uncommon in the Mediterranean.
Fish:
(dagh, daghah, da'gh; ichthus, ichthudion, opsarion):
1. Natural History:
Fishes abound in the inland waters of Palestine as well as the Mediterranean. They are often mentioned or indirectly referred to both in the Old Testament and in the New Testament, but it is remarkable that no particular kind is distinguished by name. In Le 11:9-12 and De 14:9 f, "whatsoever hath fins and scales in the waters" is declared clean, while all that "have not fins and scales" are forbidden. This excluded not only reptiles and amphibians, but also, among fishes, siluroids and eels, sharks, rays and lampreys. For our knowledge of the inland fishes of Palestine we are mainly indebted to Tristram, NHB and Fauna and Flora of Palestine; Lortet, Poissons et reptiles du Lac de Tiberiade; and Russegger, Reisen in Europa, Asien, Afrika, 1835- 1841. The most remarkable feature of the fish fauna of the Jordan valley is its relationship to that of the Nile and of East Central Africa. Two Nile fishes, Chromis nilotica Hasselquist, and Clarias macracanthus Gunth., are found in the Jordan valley, and a number of other species found only in the Jordan valley belong to genera (Chromis and Hemichromis) which are otherwise exclusively African. This seems to indicate that at some time, probably in the early Tertiary, there was some connection between the Palestinian and African river systems. No fish can live in the Dead Sea, and many perish through being carried down by the swift currents of the Jordan and other streams. There are, however, several kinds of small fish which live in salt springs on the borders of the Dead Sea, springs which are as salt as the Dead Sea but which, according to Lortet, lack the magnesium chloride which is a constituent of the Dead Sea water and is fatal to the fish. Capoeta damascina Cuv. and Val., one of the commonest fishes of Syria and Palestine, has been taken by the writer in large numbers in the Arnon and other streams flowing into the Dead Sea. This is surprising in view of the fact that the Dead Sea seems to form an effective barrier between the fishes of the different streams flowing into it. The indiscriminate mention of fishes without reference to the different kinds is well illustrated by the numerous passages in which "the fishes of the sea, the birds of the heavens, and the beasts of the field," or some equivalent expression, is used to denote all living creatures, e.g. Ge 1:26; 9:2; Nu 11:22; De 4:18; 1Ki 4:33; Job 12:8; Ps 8:8; Eze 38:20; Ho 4:3; Ze 1:3; 1Co 15:39.
2. Jonah's Fish:
An unusually large shark might fulfill the conditions of Jonah's fish (dagh, daghah; but Mt 12:40, ketos, "whale" or "sea monster"). The whale that is found in the Mediterranean (Balaena australis) has a narrow throat and could not swallow a man. No natural explanation is possible of Jonah's remaining alive and conscious for three days in the creature's belly. Those who consider the book historical must regard the whole event as miraculous. For those who consider it to be a story with a purpose, no explanation is required.
3. Fishing:
The present inhabitants of Moab and Edom make no use of the fish that swarm in the Arnon, the Hisa and other streams, but fishing is an important industry in Galilee and Western Palestine. Now, as formerly, spear hooks and nets are employed. The fish-spear (Job 41:7) is little used. Most of the Old Testament references to nets have to do with the taking of birds and beasts and not of fishes, and, while in Hab 1:15 cherem is rendered "net" and mikhmereth "drag," it is hot clear that these and the other words rendered "net" refer to particular kinds of nets. In the New Testament, however, sagene (Mt 13:47), is clearly the dragnet, and amphiblestron (Mt 4:18), is clearly the casting net. The word most often used is diktuon. Though this word is from dikein, "to throw," or "to cast," the context in several places (e.g. Lu 5:4; Joh 21:11) suggests that a dragnet is meant. The dragnet may be several hundred feet long. The upper edge is buoyed and the lower edge is weighted. It is let down from a boat in a line parallel to the shore and is then pulled in by ropes attached to the two ends, several men and boys usually pulling at each end. The use of the casting net requires much skill. It forms a circle of from 10 to 20 feet in diameter with numerous small leaden weights at the circumference. It is lifted by the center and carefully gathered over the right arm. When well thrown it goes to some distance, at the same time spreading out into a wide circle. A cord may be attached to the center, but this is not always the case. When lifted again by the center, the leads come together, dragging over the bottom, and sometimes a large number of fish may be enclosed. The novice has only to try, to realize the dexterity of the practiced fishermen.
Figurative: The fact that so many of our Lord's disciples were fishermen lends a profound interest to their profession. Christ tells Simon and Andrew (Mt 4:19; Mr 1:17) that He will make them fishers of men. The Kingdom of Heaven (Mt 13:47) is likened unto a net that was cast into the sea, and gathered of every kind; which, when it was filled, they drew up on the beach; and they sat down and gathered the good into vessels, but the bad they cast away. Tristram (NHB) says that he has seen the fishermen go through their net and throw out into the sea those that were too small for the market or were considered unclean. In Jer 16:16, we read: "Behold, I will send for many fishers, saith Yahweh, and they shall fish them up; and afterward I will send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the clefts of the rocks." In the vision of Ezekiel (Eze 47:9 f), the multitude of fish and the nets spread from En-gedi to En-eglaim are marks of the marvelous change wrought in the Dead Sea by the stream issuing from the temple. The same sign, i.e. of the spreading of nets (Eze 26:5,14), marks the desolation of Tyre. It is a piece of broiled fish that the risen Lord eats with the Eleven in Jerusalem (Lu 24:42), and by the Sea of Galilee (Joh 21:13) He gives the disciples bread and fish.
Written by Alfred Ely Day
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