Job 39
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Job 39
Knowest Thou the Time When the Wild Goats Bring Forth?
1Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve?
Jamieson-Fausset-Brown
CHAPTER 39
Job 39:1-30.
1. Even wild beasts, cut off from all care of man, are cared for by God at their seasons of greatest need. Their instinct comes direct from God and guides them to help themselves in parturition; the very time when the herdsman is most anxious for his herds.
wild goats--ibex (Psa 104:18; 1Sa 24:2).
hinds--fawns; most timid and defenseless animals, yet cared for by God.
CHAPTER 39
Job 39:1-30.
1. Even wild beasts, cut off from all care of man, are cared for by God at their seasons of greatest need. Their instinct comes direct from God and guides them to help themselves in parturition; the very time when the herdsman is most anxious for his herds.
wild goats--ibex (Psa 104:18; 1Sa 24:2).
hinds--fawns; most timid and defenseless animals, yet cared for by God.
The Pulpit Commentary
This chapter completes the survey of animate nature begun at Job_38:39. The habits and instincts of the wild goat, the wild ass, and wild cattle are first noticed (Job_38:1-12); then a transition is made to the most remarkable of birds, the ostrich (Job_38:13-18). Next, the horse is described, and, as it were, depicted, in a passage of extraordinary fire and brilliancy (Job_38:19-25). Finally, a return is made to remarkable birds, and the habits of the hawk and eagle obtain mention (Job_38:26-30). Throughout, the object is to show the infinite wisdom of God, and the utter incompetence of man to explain the mysteries of nature.
Knowest thou the time when the wild goats of the rock bring forth? The wild goats of Western Asia are of two kinds, the Capra segagrus, and the Asiatic ibex, or Capra Sinaitica. The latter is probably the animal hero intended, which is called yael sela, "the wild goat of the rocks," and was known to the Assyrians as ya-e-li. It is an animal with large rough horns curving backwards, closely allied to the steinbock, or bouquetin, of the Swiss and Tyrolian Alps. It is very shy and wild, difficult of approach, and inhabiting only the most rocky and desolate tracts of Syria and Arabia. Representations of the animal, which was hunted by the Assyrian kings, are common upon the Ninevite monuments
This chapter completes the survey of animate nature begun at Job_38:39. The habits and instincts of the wild goat, the wild ass, and wild cattle are first noticed (Job_38:1-12); then a transition is made to the most remarkable of birds, the ostrich (Job_38:13-18). Next, the horse is described, and, as it were, depicted, in a passage of extraordinary fire and brilliancy (Job_38:19-25). Finally, a return is made to remarkable birds, and the habits of the hawk and eagle obtain mention (Job_38:26-30). Throughout, the object is to show the infinite wisdom of God, and the utter incompetence of man to explain the mysteries of nature.
Knowest thou the time when the wild goats of the rock bring forth? The wild goats of Western Asia are of two kinds, the Capra segagrus, and the Asiatic ibex, or Capra Sinaitica. The latter is probably the animal hero intended, which is called yael sela, "the wild goat of the rocks," and was known to the Assyrians as ya-e-li. It is an animal with large rough horns curving backwards, closely allied to the steinbock, or bouquetin, of the Swiss and Tyrolian Alps. It is very shy and wild, difficult of approach, and inhabiting only the most rocky and desolate tracts of Syria and Arabia. Representations of the animal, which was hunted by the Assyrian kings, are common upon the Ninevite monuments
2Canst thou number the months that they fulfil? or knowest thou the time when they bring forth?
Jamieson-Fausset-Brown
2. They bring forth with ease and do not need to reckon the months of pregnancy, as the shepherd does in the case of his flocks.
2. They bring forth with ease and do not need to reckon the months of pregnancy, as the shepherd does in the case of his flocks.
3They bow themselves, they bring forth their young ones, they cast out their sorrows.
Jamieson-Fausset-Brown
3. bow themselves--in parturition; bend on their knees (1Sa 4:19).
bring forth--literally, "cause their young to cleave the womb and break forth."
sorrows--their young ones, the cause of their momentary pains.
3. bow themselves--in parturition; bend on their knees (1Sa 4:19).
bring forth--literally, "cause their young to cleave the womb and break forth."
sorrows--their young ones, the cause of their momentary pains.
4Their young ones are in good liking, they grow up with corn; they go forth, and return not unto them.
Jamieson-Fausset-Brown
4. are in good liking--in good condition, grow up strong.
with corn--rather, "in the field," without man's care.
return not--being able to provide for themselves.
4. are in good liking--in good condition, grow up strong.
with corn--rather, "in the field," without man's care.
return not--being able to provide for themselves.
The Pulpit Commentary
Their young ones are in good liking; i.e. healthy and strong (comp. Dan_1:10). They grow up with corn; rather, they grow up out of doors, or in the open air. They go forth, and return not unto them. They quit their dams early, and "go forth" to provide for themselves—an indication of health and strength.
Their young ones are in good liking; i.e. healthy and strong (comp. Dan_1:10). They grow up with corn; rather, they grow up out of doors, or in the open air. They go forth, and return not unto them. They quit their dams early, and "go forth" to provide for themselves—an indication of health and strength.
5Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass?
Jamieson-Fausset-Brown
5. wild ass--Two different Hebrew words are here used for the same animal, "the ass of the woods" and "the wild ass." (See on Job 6:5; Job 11:12; Job 24:5; and Jr 2:24).
loosed the bands--given its liberty to. Man can rob animals of freedom, but not, as God, give freedom, combined with subordination to fixed laws.
5. wild ass--Two different Hebrew words are here used for the same animal, "the ass of the woods" and "the wild ass." (See on Job 6:5; Job 11:12; Job 24:5; and Jr 2:24).
loosed the bands--given its liberty to. Man can rob animals of freedom, but not, as God, give freedom, combined with subordination to fixed laws.
The Pulpit Commentary
Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass? Two kinds of onager' or wild ass, seem to be intended—the one called pore' (פִרֶא), and the other 'arod (עָרוֹד). These correspond probably to the Asinus hemippus and the Asinus onager of modern naturalists, the former of which is still found in the deserts of Syria, Mesopotamia, and Northern Arabia, while the latter inhabits Western Asia from 48° N.lat. southward to Persia, Beloochistan, and Western India. Sir H. A. Layard describes the former, which he saw, as a "beautiful animal, in fleetness equalling the gazelle, very wild, and of a rich fawn colour, almost pink". The latter (Asinus onager) was seen by Sir R. K. Porter in Persia, and is described in very similar terms. The two, however, appear to be distinct species. Both animals are remarkable for extreme wildness; and all attempts to domesticate the young of either have hitherto failed.
Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass? Two kinds of onager' or wild ass, seem to be intended—the one called pore' (פִרֶא), and the other 'arod (עָרוֹד). These correspond probably to the Asinus hemippus and the Asinus onager of modern naturalists, the former of which is still found in the deserts of Syria, Mesopotamia, and Northern Arabia, while the latter inhabits Western Asia from 48° N.lat. southward to Persia, Beloochistan, and Western India. Sir H. A. Layard describes the former, which he saw, as a "beautiful animal, in fleetness equalling the gazelle, very wild, and of a rich fawn colour, almost pink". The latter (Asinus onager) was seen by Sir R. K. Porter in Persia, and is described in very similar terms. The two, however, appear to be distinct species. Both animals are remarkable for extreme wildness; and all attempts to domesticate the young of either have hitherto failed.
6Whose house I have made the wilderness, and the barren land his dwellings.
Jamieson-Fausset-Brown
6. barren--literally, "salt," that is, unfruitful. (So Psa 107:34, Margin.)
6. barren--literally, "salt," that is, unfruitful. (So Psa 107:34, Margin.)
The Pulpit Commentary
Whose house I have made the wilderness. The Mesopotamian regions inhabited by the Asinus hemippus are those vast stretches of rolling plain, treeless, producing a few aromatic shrubs and much wormwood, which intervene between the Sinjar mountain-range and the Babylonian alluvium. Here the wild ass was seen by Xenophon and the Ten Thousand, in company with ostriches, gazelles, and bustards (Xen; 'Anab.,' 1.5); and here Sir Austin Layard also made its acquaintance. The Asians onager frequents the deserts of Khorassan and Beloochistan, which are even more barren than the Mesepotamian. And the barren land his dwellings; rather, the salt land (see the Revised Version). The great desert of Khorassan is largely impregnated with salt, and in places encrusted with it. The wild ass licks salt with avidity.
Whose house I have made the wilderness. The Mesopotamian regions inhabited by the Asinus hemippus are those vast stretches of rolling plain, treeless, producing a few aromatic shrubs and much wormwood, which intervene between the Sinjar mountain-range and the Babylonian alluvium. Here the wild ass was seen by Xenophon and the Ten Thousand, in company with ostriches, gazelles, and bustards (Xen; 'Anab.,' 1.5); and here Sir Austin Layard also made its acquaintance. The Asians onager frequents the deserts of Khorassan and Beloochistan, which are even more barren than the Mesepotamian. And the barren land his dwellings; rather, the salt land (see the Revised Version). The great desert of Khorassan is largely impregnated with salt, and in places encrusted with it. The wild ass licks salt with avidity.
7He scorneth the multitude of the city, neither regardeth he the crying of the driver.
Jamieson-Fausset-Brown
7. multitude--rather, "din"; he sets it at defiance, being far away from it in the freedom of the wilderness.
driver--who urges on the tame ass to work. The wild ass is the symbol of uncontrolled freedom in the East; even kings have, therefore, added its name to them.
7. multitude--rather, "din"; he sets it at defiance, being far away from it in the freedom of the wilderness.
driver--who urges on the tame ass to work. The wild ass is the symbol of uncontrolled freedom in the East; even kings have, therefore, added its name to them.
The Pulpit Commentary
He scorneth the multitude of the city. Avoids, that is, the haunts of men, and is never seen near them. Neither regardeth he the crying of the driver. Nothing will induce the wild ass to submit to domestication.
He scorneth the multitude of the city. Avoids, that is, the haunts of men, and is never seen near them. Neither regardeth he the crying of the driver. Nothing will induce the wild ass to submit to domestication.
8The range of the mountains is his pasture, and he searcheth after every green thing.
Jamieson-Fausset-Brown
8. The range--literally, "searching," "that which it finds by searching is his pasture."
8. The range--literally, "searching," "that which it finds by searching is his pasture."
The Pulpit Commentary
The range of the mountains is his pasture. By "mountains" we must here understand rocky ranges like the Sinjar and the mountains of Beloochistan, or again those of the Sinaitic peninsula. Wild asses do not frequent the regions which we commonly call mountainous. And he searcheth after every green thing; i.e. he seeks out the small patches of pasture which are to be found in such rocky regions.
The range of the mountains is his pasture. By "mountains" we must here understand rocky ranges like the Sinjar and the mountains of Beloochistan, or again those of the Sinaitic peninsula. Wild asses do not frequent the regions which we commonly call mountainous. And he searcheth after every green thing; i.e. he seeks out the small patches of pasture which are to be found in such rocky regions.
9Will the unicorn be willing to serve thee, or abide by thy crib?
Jamieson-Fausset-Brown
9. unicorn--Pliny [Natural History, 8.21], mentions such an animal; its figure is found depicted in the ruins of Persepolis. The Hebrew reem conveys the idea of loftiness and power (compare Ramah; Indian, Ram; Latin, Roma). The rhinoceros was perhaps the original type of the unicorn. The Arab rim is a two-horned animal. Sometimes "unicorn" or reem is a mere poetical symbol or abstraction; but the buffalo is the animal referred to here, from the contrast to the tame ox, used in ploughing (Job 39:10, 12).
abide--literally, "pass the night."
crib--(Is 1:3).
9. unicorn--Pliny [Natural History, 8.21], mentions such an animal; its figure is found depicted in the ruins of Persepolis. The Hebrew reem conveys the idea of loftiness and power (compare Ramah; Indian, Ram; Latin, Roma). The rhinoceros was perhaps the original type of the unicorn. The Arab rim is a two-horned animal. Sometimes "unicorn" or reem is a mere poetical symbol or abstraction; but the buffalo is the animal referred to here, from the contrast to the tame ox, used in ploughing (Job 39:10, 12).
abide--literally, "pass the night."
crib--(Is 1:3).
The Pulpit Commentary
Will the unicorn be willing to serve thee, or abide by thy crib? This is an unfortunate translation, since there is no word etymologicallly correspondent to "unicorn" in the original. The word used is rem or reyrn; and the rem is distinctly said in Deu_33:17 to have "horns." All that is said of the rim in Scripture points to some species of wild cattle, and recent critics are almost universally agreed thus far at any rate. Assyrian investigation carries us a step further. It is found that the wild bull so often represented on the monuments as hunted by the Ninevite monarchs was known to the Assyrians by the name of rimu or rim. Careful examination of the sculptures has resulted in the identification of this animal with Bos primigenius, an extinct species, probably identical with the urus of the Romans, which Caesar saw in Gaul, and of which he has left a description. "These uri," he says, "are scarcely less than elephants in size, but in their nature, colour, and form are bulls. Great is their strength, and great their speed; nor do they spare man nor beast, when once they have caught sight of him. … Even when they are young, they cannot be habituated to man and made tractable. The size and shape of their horns are very different from those of our own oxen" ('De Bell. Gall.,' 6.28).
Will the unicorn be willing to serve thee, or abide by thy crib? This is an unfortunate translation, since there is no word etymologicallly correspondent to "unicorn" in the original. The word used is rem or reyrn; and the rem is distinctly said in Deu_33:17 to have "horns." All that is said of the rim in Scripture points to some species of wild cattle, and recent critics are almost universally agreed thus far at any rate. Assyrian investigation carries us a step further. It is found that the wild bull so often represented on the monuments as hunted by the Ninevite monarchs was known to the Assyrians by the name of rimu or rim. Careful examination of the sculptures has resulted in the identification of this animal with Bos primigenius, an extinct species, probably identical with the urus of the Romans, which Caesar saw in Gaul, and of which he has left a description. "These uri," he says, "are scarcely less than elephants in size, but in their nature, colour, and form are bulls. Great is their strength, and great their speed; nor do they spare man nor beast, when once they have caught sight of him. … Even when they are young, they cannot be habituated to man and made tractable. The size and shape of their horns are very different from those of our own oxen" ('De Bell. Gall.,' 6.28).
10Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?
Jamieson-Fausset-Brown
10. his band--fastened to the horns, as its chief strength lies in the head and shoulders.
after thee--obedient to thee; willing to follow, instead of being goaded on before thee.
10. his band--fastened to the horns, as its chief strength lies in the head and shoulders.
after thee--obedient to thee; willing to follow, instead of being goaded on before thee.
The Pulpit Commentary
Canst thou bind the unicorn with his band in the furrow? That is, "as thou bindest the ox?" Canst thou make him plough for thee? Or will he harrow the valleys after thee? Another common employment of oxen.
Canst thou bind the unicorn with his band in the furrow? That is, "as thou bindest the ox?" Canst thou make him plough for thee? Or will he harrow the valleys after thee? Another common employment of oxen.
11Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?
Jamieson-Fausset-Brown
11. thy labour--rustic work.
11. thy labour--rustic work.
The Pulpit Commentary
Wilt thou trust him, because his strength is great? If a man could bind the urns to his plough or to his harrow, still he could not "trust" him. The huge brute would be sure to prove unmanageable, and would only cause damage to his owner. Or wilt thou leave thy labour to him? As thou leavest many labours to thy oxen, confiding in their docility.
Wilt thou trust him, because his strength is great? If a man could bind the urns to his plough or to his harrow, still he could not "trust" him. The huge brute would be sure to prove unmanageable, and would only cause damage to his owner. Or wilt thou leave thy labour to him? As thou leavest many labours to thy oxen, confiding in their docility.
12Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?
Jamieson-Fausset-Brown
12. believe--trust.
seed--produce (1Sa 8:15).
into thy barn--rather, "gather (the contents of) thy threshing-floor" [Maurer]; the corn threshed on it.
12. believe--trust.
seed--produce (1Sa 8:15).
into thy barn--rather, "gather (the contents of) thy threshing-floor" [Maurer]; the corn threshed on it.
The Pulpit Commentary
Wilt thou believe him—rather, Wilt thou confide in him (see the Revised Version)—that he will bring home thy seed, and gather it into thy barns? i.e. convey the harvest from the field to the homestead, that it may be safely lodged in thy barn. The "strength" of the urns (Job_39:11) would make all such labours light to him, but his savage nature would render it impossible to use him for them.
Wilt thou believe him—rather, Wilt thou confide in him (see the Revised Version)—that he will bring home thy seed, and gather it into thy barns? i.e. convey the harvest from the field to the homestead, that it may be safely lodged in thy barn. The "strength" of the urns (Job_39:11) would make all such labours light to him, but his savage nature would render it impossible to use him for them.
The Ostrich
13Gavest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich?
Jamieson-Fausset-Brown
13. Rather, "the wing of the ostrich hen"--literally, "the crying bird"; as the Arab name for it means "song"; referring to its night cries (Job 30:29; Mi 1:8) vibrating joyously. "Is it not like the quill and feathers of the pious bird" (the stork)? [Umbreit]. The vibrating, quivering wing, serving for sail and oar at once, is characteristic of the ostrich in full course. Its white and black feathers in the wing and tail are like the stork's. But, unlike that bird, the symbol of parental love in the East, it with seeming want of natural (pious) affection deserts its young. Both birds are poetically called by descriptive, instead of their usual appellative, names.
13. Rather, "the wing of the ostrich hen"--literally, "the crying bird"; as the Arab name for it means "song"; referring to its night cries (Job 30:29; Mi 1:8) vibrating joyously. "Is it not like the quill and feathers of the pious bird" (the stork)? [Umbreit]. The vibrating, quivering wing, serving for sail and oar at once, is characteristic of the ostrich in full course. Its white and black feathers in the wing and tail are like the stork's. But, unlike that bird, the symbol of parental love in the East, it with seeming want of natural (pious) affection deserts its young. Both birds are poetically called by descriptive, instead of their usual appellative, names.
The Pulpit Commentary
Gavest thou the goodly wings unto the peacocks? rather, the wing of the ostrich (literally, of ostriches) is exultant; i.e. a thing that it glories in. The allusion is, perhaps, to the flapping of its wings by the ostrich, as it hurries over the ground, which is sore, thing like that of a cock before crowing or after beating an antagonist. Or wings and feathers unto the ostrich? This clause is very obscure, but may perhaps mean, Are her feathers and plumage kindly? (see the Revised Version); i.e. does she use them for the same kindly purpose as other birds—to warm her eggs, and forward the process of hatching them?
Gavest thou the goodly wings unto the peacocks? rather, the wing of the ostrich (literally, of ostriches) is exultant; i.e. a thing that it glories in. The allusion is, perhaps, to the flapping of its wings by the ostrich, as it hurries over the ground, which is sore, thing like that of a cock before crowing or after beating an antagonist. Or wings and feathers unto the ostrich? This clause is very obscure, but may perhaps mean, Are her feathers and plumage kindly? (see the Revised Version); i.e. does she use them for the same kindly purpose as other birds—to warm her eggs, and forward the process of hatching them?
14Which leaveth her eggs in the earth, and warmeth them in dust,
Jamieson-Fausset-Brown
14-15. Yet (unlike the stork) she "leaveth," &c. Hence called by the Arabs "the impious bird." However, the fact is, she lays her eggs with great care and hatches them, as other birds do; but in hot countries the eggs do not need so constant incubation; she therefore often leaves them and sometimes forgets the place on her return. Moreover, the outer eggs, intended for food, she feeds to her young; these eggs, lying separate in the sand, exposed to the sun, gave rise to the idea of her altogether leaving them. God describes her as she seems to man; implying, though she may seem foolishly to neglect her young, yet really she is guided by a sure instinct from God, as much as animals of instincts widely different.
14-15. Yet (unlike the stork) she "leaveth," &c. Hence called by the Arabs "the impious bird." However, the fact is, she lays her eggs with great care and hatches them, as other birds do; but in hot countries the eggs do not need so constant incubation; she therefore often leaves them and sometimes forgets the place on her return. Moreover, the outer eggs, intended for food, she feeds to her young; these eggs, lying separate in the sand, exposed to the sun, gave rise to the idea of her altogether leaving them. God describes her as she seems to man; implying, though she may seem foolishly to neglect her young, yet really she is guided by a sure instinct from God, as much as animals of instincts widely different.
The Pulpit Commentary
Which leaveth her eggs in the earth, and warmeth them in dust. The best authorities tell us that in tropical countries ostriches, having scratched a hole in the sand, and deposited their eggs in it, cover the eggs over with a layer of sand, sometimes as much as a foot in thickness, and, leaving them during the daytime to be kept warm by the heat of the sun, only incubate at night. It is evidently this habit of the bird that is here alluded to. That in cooler countries ostriches do not do this is not to the point. The habit was known in Job's time, and was so noticeable as to characterize the bird to a large extent.
Which leaveth her eggs in the earth, and warmeth them in dust. The best authorities tell us that in tropical countries ostriches, having scratched a hole in the sand, and deposited their eggs in it, cover the eggs over with a layer of sand, sometimes as much as a foot in thickness, and, leaving them during the daytime to be kept warm by the heat of the sun, only incubate at night. It is evidently this habit of the bird that is here alluded to. That in cooler countries ostriches do not do this is not to the point. The habit was known in Job's time, and was so noticeable as to characterize the bird to a large extent.
15And forgetteth that the foot may crush them, or that the wild beast may break them.
The Pulpit Commentary
And forgetteth that the foot may crush them, or that the wild beast may break them. Where the eggs are covered by a layer of sand a foot thick, this danger is not incurred. But when the eggs are numerous—and they are sometimes as many as thirty—they are apt to be very poorly covered, and the results follow which are described in the text.
And forgetteth that the foot may crush them, or that the wild beast may break them. Where the eggs are covered by a layer of sand a foot thick, this danger is not incurred. But when the eggs are numerous—and they are sometimes as many as thirty—they are apt to be very poorly covered, and the results follow which are described in the text.
16She is hardened against her young ones, as though they were not hers: her labour is in vain without fear;
Jamieson-Fausset-Brown
16. On a slight noise she often forsakes her eggs, and returns not, as if she were "hardened towards her young."
her labour--in producing eggs, is in vain, (yet) she has not disquietude (about her young), unlike other birds, who, if one egg and another are taken away, will go on laying till their full number is made up.
16. On a slight noise she often forsakes her eggs, and returns not, as if she were "hardened towards her young."
her labour--in producing eggs, is in vain, (yet) she has not disquietude (about her young), unlike other birds, who, if one egg and another are taken away, will go on laying till their full number is made up.
The Pulpit Commentary
She is hardened against her young ones, as though they were not hers. This is a deduction from what has preceded, and discloses no new fact. Recent careful observation of the habits of the ostrich indicates that the parental instinct is not wanting, though it may be weaker than in most birds. Both the male and the female incubate at night, and, when the nest is approached by the hunter, the parent bird or birds will leave it, and try to draw him away from it by running on in front of him, or feigning to attack him, much as peewits do in our own country. Her labour is in vain without fear; or, though her labour is in vain, she is without fear (see the Revised Version); i.e. though she is often disappointed of her immediate hope of offspring, through her eggs being crushed and destroyed, yet she grows no wiser, she does not fear for the future.
She is hardened against her young ones, as though they were not hers. This is a deduction from what has preceded, and discloses no new fact. Recent careful observation of the habits of the ostrich indicates that the parental instinct is not wanting, though it may be weaker than in most birds. Both the male and the female incubate at night, and, when the nest is approached by the hunter, the parent bird or birds will leave it, and try to draw him away from it by running on in front of him, or feigning to attack him, much as peewits do in our own country. Her labour is in vain without fear; or, though her labour is in vain, she is without fear (see the Revised Version); i.e. though she is often disappointed of her immediate hope of offspring, through her eggs being crushed and destroyed, yet she grows no wiser, she does not fear for the future.
17Because God hath deprived her of wisdom, neither hath he imparted to her understanding.
Jamieson-Fausset-Brown
17. wisdom--such as God gives to other animals, and to man (Job 35:11). The Arab proverb is, "foolish as an ostrich." Yet her very seeming want of wisdom is not without wise design of God, though man cannot see it; just as in the trials of the godly, which seem so unreasonable to Job, there lies hid a wise design.
17. wisdom--such as God gives to other animals, and to man (Job 35:11). The Arab proverb is, "foolish as an ostrich." Yet her very seeming want of wisdom is not without wise design of God, though man cannot see it; just as in the trials of the godly, which seem so unreasonable to Job, there lies hid a wise design.
The Pulpit Commentary
Because God hath deprived her of wisdom, neither hath he imparted to her understanding. There is an Arab proverb—"As stupid as an ostrich"—which the Arabs justify on five grounds:
(1) The ostrich, they say, will swallow iron, stones, leaden bullets, and other things, which injure and sometimes prove fatal to it.
(2) When hunted, it thrusts its head into a hush, and iron,nee that the hunter does not see it.
(3) It allows itself to be captured by transparent devices.
(4) It neglects its eggs.
(5) Its head is small, and contains but a small quantity of brains. To these grounds I may add that in the South-African ostrich-farms, the birds allow themselves to be confined within a certain space by a fence of sticks and string raised about a foot from the ground. They seem to think that they cannot step over it.
Because God hath deprived her of wisdom, neither hath he imparted to her understanding. There is an Arab proverb—"As stupid as an ostrich"—which the Arabs justify on five grounds:
(1) The ostrich, they say, will swallow iron, stones, leaden bullets, and other things, which injure and sometimes prove fatal to it.
(2) When hunted, it thrusts its head into a hush, and iron,nee that the hunter does not see it.
(3) It allows itself to be captured by transparent devices.
(4) It neglects its eggs.
(5) Its head is small, and contains but a small quantity of brains. To these grounds I may add that in the South-African ostrich-farms, the birds allow themselves to be confined within a certain space by a fence of sticks and string raised about a foot from the ground. They seem to think that they cannot step over it.
18What time she lifteth up herself on high, she scorneth the horse and his rider.
Jamieson-Fausset-Brown
18. Notwithstanding her deficiencies, she has distinguishing excellences.
lifteth ... herself--for running; she cannot mount in the air. Gesenius translates: "lashes herself" up to her course by flapping her wings. The old versions favor English Version, and the parallel "scorneth" answers to her proudly "lifting up herself."
18. Notwithstanding her deficiencies, she has distinguishing excellences.
lifteth ... herself--for running; she cannot mount in the air. Gesenius translates: "lashes herself" up to her course by flapping her wings. The old versions favor English Version, and the parallel "scorneth" answers to her proudly "lifting up herself."
The Pulpit Commentary
What time she lifteth up herself on high, she scorneth the horse and his rider. The ostrich sometimes tries to elude pursuit by crouching and hiding behind hillocks or in hollows, making itself as little conspicuous as possible; but, when these attempts fail, and it starts off to run in the open, then it "lifts itself up" to its full elevation, beats the air with its wings, and scours along at a pace that no horse can equal. The Greeks with Xenophon, though well mounted, failed to catch a single ostrich ('Anab.,' 1.5. § 3).
What time she lifteth up herself on high, she scorneth the horse and his rider. The ostrich sometimes tries to elude pursuit by crouching and hiding behind hillocks or in hollows, making itself as little conspicuous as possible; but, when these attempts fail, and it starts off to run in the open, then it "lifts itself up" to its full elevation, beats the air with its wings, and scours along at a pace that no horse can equal. The Greeks with Xenophon, though well mounted, failed to catch a single ostrich ('Anab.,' 1.5. § 3).
Hast Thou Given the Horse Strength?
19Hast thou given the horse strength? hast thou clothed his neck with thunder?
Jamieson-Fausset-Brown
19. The allusion to "the horse" (Job 39:18), suggests the description of him. Arab poets delight in praising the horse; yet it is not mentioned in the possessions of Job (Job 1:3; 42:12). It seems to have been at the time chiefly used for war, rather than "domestic purposes."
thunder--poetically for, "he with arched neck inspires fear as thunder does." Translate, "majesty" [Umbreit]. Rather "the trembling, quivering mane," answering to the "vibrating wing" of the ostrich (see on Job 39:13) [Maurer]. "Mane" in Greek also is from a root meaning "fear." English Version is more sublime.
19. The allusion to "the horse" (Job 39:18), suggests the description of him. Arab poets delight in praising the horse; yet it is not mentioned in the possessions of Job (Job 1:3; 42:12). It seems to have been at the time chiefly used for war, rather than "domestic purposes."
thunder--poetically for, "he with arched neck inspires fear as thunder does." Translate, "majesty" [Umbreit]. Rather "the trembling, quivering mane," answering to the "vibrating wing" of the ostrich (see on Job 39:13) [Maurer]. "Mane" in Greek also is from a root meaning "fear." English Version is more sublime.
The Pulpit Commentary
Hast thou given the horse strength? (comp. Psa_147:10). Geburah means, however, more than "strength." It includes courage and all martial excellence. Hast thou clothed his neck with thunder? Many objections have been taken to this expression; and endeavours have been made to show that the word used (דַעְמָה) does not mean "thunder," but" a tremulous motion," "quivering muscles and a tossing mane," or else "scorn," "indignation." But as רַעַם always means "thunder" (Job_26:14; Job_39:25; Psa_77:19 : Psa_81:8; Psa_145:7; Isa_29:6), it seems unlikely that רעמה means anything else. To the objection that the metaphor is "incongruous" (Professor Lee), it would appear to be enough to reply that one of our greatest prose-poets has seen in it peculiar fitness. So true every way'" says Carlyle, on the passage: "true eyesight and vision for all things; material things, not less than spiritual; "the horse—Hast thou clothed his neck with thunder?'".
Hast thou given the horse strength? (comp. Psa_147:10). Geburah means, however, more than "strength." It includes courage and all martial excellence. Hast thou clothed his neck with thunder? Many objections have been taken to this expression; and endeavours have been made to show that the word used (דַעְמָה) does not mean "thunder," but" a tremulous motion," "quivering muscles and a tossing mane," or else "scorn," "indignation." But as רַעַם always means "thunder" (Job_26:14; Job_39:25; Psa_77:19 : Psa_81:8; Psa_145:7; Isa_29:6), it seems unlikely that רעמה means anything else. To the objection that the metaphor is "incongruous" (Professor Lee), it would appear to be enough to reply that one of our greatest prose-poets has seen in it peculiar fitness. So true every way'" says Carlyle, on the passage: "true eyesight and vision for all things; material things, not less than spiritual; "the horse—Hast thou clothed his neck with thunder?'".
20Canst thou make him afraid as a grasshopper? the glory of his nostrils is terrible.
Jamieson-Fausset-Brown
20. make ... afraid--rather, "canst thou (as I do) make him spring as the locust?" So in Joe 2:4, the comparison is between locusts and war-horses. The heads of the two are so similar that the Italians call the locusts cavaletta, "little horse."
nostrils--snorting furiously.
20. make ... afraid--rather, "canst thou (as I do) make him spring as the locust?" So in Joe 2:4, the comparison is between locusts and war-horses. The heads of the two are so similar that the Italians call the locusts cavaletta, "little horse."
nostrils--snorting furiously.
The Pulpit Commentary
Canst thou make him afraid as a grasshopper? rather, Canst thou make him leap forward as a grasshopper? The bound with which a war-horse rushes to battle seems intended. The glory of his nostrils is terrible. When the war-horse snorts, men tremble (see Jer_8:16, "The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones").
Canst thou make him afraid as a grasshopper? rather, Canst thou make him leap forward as a grasshopper? The bound with which a war-horse rushes to battle seems intended. The glory of his nostrils is terrible. When the war-horse snorts, men tremble (see Jer_8:16, "The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones").
21He paweth in the valley, and rejoiceth in his strength: he goeth on to meet the armed men.
Jamieson-Fausset-Brown
21. valley--where the battle is joined.
goeth on--goeth forth (Nu 1:3; 21:23).
21. valley--where the battle is joined.
goeth on--goeth forth (Nu 1:3; 21:23).
The Pulpit Commentary
He paweth in the valley. Canon Cook appositely compares Virgil's "carat tellurem" ('Georg.,' 3:87, 88), and Professor Lee Pope's expression, that "ere they start a thousand steps are lost." The verb is in the plural, because a line of cavalry, all pawing and eager to be off, is intended to be represented. And rejoiceth in his strength. Nothing is more remarkable than the eagerness and joy which war-horses show when the battle approaches. They are generally more excited than their riders. He goeth on to meet the armed men; literally, he rusheth upon the weapons. Equally true in ancient and in modern warfare. The main use of cavalry is in the charge.
He paweth in the valley. Canon Cook appositely compares Virgil's "carat tellurem" ('Georg.,' 3:87, 88), and Professor Lee Pope's expression, that "ere they start a thousand steps are lost." The verb is in the plural, because a line of cavalry, all pawing and eager to be off, is intended to be represented. And rejoiceth in his strength. Nothing is more remarkable than the eagerness and joy which war-horses show when the battle approaches. They are generally more excited than their riders. He goeth on to meet the armed men; literally, he rusheth upon the weapons. Equally true in ancient and in modern warfare. The main use of cavalry is in the charge.
22He mocketh at fear, and is not affrighted; neither turneth he back from the sword.
The Pulpit Commentary
He mocketh at fear, and is not affrighted; neither turneth he back from the sword. "The cavalry of modern times will rush undismayed upon the line of opposing bayonets" (Professor Lee). "We do not believe that a body of infantry ever existed that, with the bayonet alone, unsupported by fire, could have checked the determined charge of good horsemen".
He mocketh at fear, and is not affrighted; neither turneth he back from the sword. "The cavalry of modern times will rush undismayed upon the line of opposing bayonets" (Professor Lee). "We do not believe that a body of infantry ever existed that, with the bayonet alone, unsupported by fire, could have checked the determined charge of good horsemen".
23The quiver rattleth against him, the glittering spear and the shield.
Jamieson-Fausset-Brown
23. quiver--for the arrows, which they contain, and which are directed "against him."
glittering spear--literally, "glittering of the spear," like "lightning of the spear" (Ha 3:11).
shield--rather, "lance."
23. quiver--for the arrows, which they contain, and which are directed "against him."
glittering spear--literally, "glittering of the spear," like "lightning of the spear" (Ha 3:11).
shield--rather, "lance."
The Pulpit Commentary
The quiver rattleth against him. In the Aasyrian sculptures the quiver of mounted archers is often hung at the side, instead of at the back. In this position it would rattle against the neck of the war-horse. The glittering spear and the shield would occasionally strike against his neck or his shoulders.
The quiver rattleth against him. In the Aasyrian sculptures the quiver of mounted archers is often hung at the side, instead of at the back. In this position it would rattle against the neck of the war-horse. The glittering spear and the shield would occasionally strike against his neck or his shoulders.
24He swalloweth the ground with fierceness and rage: neither believeth he that it is the sound of the trumpet.
Jamieson-Fausset-Brown
24. swalloweth--Fretting with impatience, he draws the ground towards him with his hoof, as if he would swallow it. The parallelism shows this to be the sense; not as Maurer, "scours over it."
neither believeth--for joy. Rather, "he will not stand still, when the note of the trumpet (soundeth)."
24. swalloweth--Fretting with impatience, he draws the ground towards him with his hoof, as if he would swallow it. The parallelism shows this to be the sense; not as Maurer, "scours over it."
neither believeth--for joy. Rather, "he will not stand still, when the note of the trumpet (soundeth)."
The Pulpit Commentary
He swalloweth the ground with fierceness and. rage. This is a common metaphor to denote the rapidity with which the horse covers the space that lies before him. Virgil has, "Corripiuut spatia" ('AEnid,' 5.316); Silius ltalions, "Campum volatu rapucre" (3.308); Shakespeare, "He seemed in running to devour the way." Arab poets have similar expressions (see Bochart, ' Hieroz.,' pt. 1. bk. 2. c. 8). Neither beiieveth he that it is the sound of the trumpet. (So Schultens, Canon Cook, and our Revisers.) But most recent critics prefer to render, "He standeth not still when the trumpet soundeth," and compare Virgil's "Stare loco nescit" ('Georg.,' 3.84).
He swalloweth the ground with fierceness and. rage. This is a common metaphor to denote the rapidity with which the horse covers the space that lies before him. Virgil has, "Corripiuut spatia" ('AEnid,' 5.316); Silius ltalions, "Campum volatu rapucre" (3.308); Shakespeare, "He seemed in running to devour the way." Arab poets have similar expressions (see Bochart, ' Hieroz.,' pt. 1. bk. 2. c. 8). Neither beiieveth he that it is the sound of the trumpet. (So Schultens, Canon Cook, and our Revisers.) But most recent critics prefer to render, "He standeth not still when the trumpet soundeth," and compare Virgil's "Stare loco nescit" ('Georg.,' 3.84).
25He saith among the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder of the captains, and the shouting.
Jamieson-Fausset-Brown
25. saith--poetically applied to his mettlesome neighing, whereby he shows his love of the battle.
smelleth--snuffeth; discerneth (Is 11:3, Margin).
thunder--thundering voice.
25. saith--poetically applied to his mettlesome neighing, whereby he shows his love of the battle.
smelleth--snuffeth; discerneth (Is 11:3, Margin).
thunder--thundering voice.
The Pulpit Commentary
He saith among the trumpets, Ha, ha! literally, at the trumpet; i.e. at the sound of the trumpet. The utterance, "Ha, ha!" (heakh)' is an imitation of the horse's snort or neigh. And he smelleth the battle afar off. Not merely presages it, as Pliny Bye ("Equi praesagiunt pugnam, 'Hist. Nat,' 8.42), or perceives it. but seems to scent it. The open and quivering nostrils raise this idea. The thunder of the captains, and the shouting. On the great noise made by advancing armies in ancient times, see 2Ki_7:6; Isa_5:28-30 : Jer_8:16, etc.
He saith among the trumpets, Ha, ha! literally, at the trumpet; i.e. at the sound of the trumpet. The utterance, "Ha, ha!" (heakh)' is an imitation of the horse's snort or neigh. And he smelleth the battle afar off. Not merely presages it, as Pliny Bye ("Equi praesagiunt pugnam, 'Hist. Nat,' 8.42), or perceives it. but seems to scent it. The open and quivering nostrils raise this idea. The thunder of the captains, and the shouting. On the great noise made by advancing armies in ancient times, see 2Ki_7:6; Isa_5:28-30 : Jer_8:16, etc.
The Hawk and the Eagle
26Doth the hawk fly by thy wisdom, and stretch her wings toward the south?
Jamieson-Fausset-Brown
26. The instinct by which some birds migrate to warmer climes before winter. Rapid flying peculiarly characterizes the whole hawk genus.
26. The instinct by which some birds migrate to warmer climes before winter. Rapid flying peculiarly characterizes the whole hawk genus.
The Pulpit Commentary
Doth the hawk fly (or, soar) by thy wisdom? The hawk's strength of wing is extraordinary, and one of the greatest of natural marvels. Can Job claim to have contrived it? Many as have been the attempts made, human ingenuity has not yet devised anything that can fly. And stretch her wings toward the south? Migrate, i.e; when winter approaches, to the warmer southern regions. Few things in nature are more remarkable than the instinct of migratory birds.
Doth the hawk fly (or, soar) by thy wisdom? The hawk's strength of wing is extraordinary, and one of the greatest of natural marvels. Can Job claim to have contrived it? Many as have been the attempts made, human ingenuity has not yet devised anything that can fly. And stretch her wings toward the south? Migrate, i.e; when winter approaches, to the warmer southern regions. Few things in nature are more remarkable than the instinct of migratory birds.
27Doth the eagle mount up at thy command, and make her nest on high?
Jamieson-Fausset-Brown
27. eagle--It flies highest of all birds: thence called "the bird of heaven."
27. eagle--It flies highest of all birds: thence called "the bird of heaven."
The Pulpit Commentary
Doth the eagle mount up at thy command? The enumeration of natural marvels ends with the eagle, the monarch of birds, as it began with the lion, the king of beasts (Job_38:39). The power of the eagle to "mount up," notwithstanding its great size and weight, is very surprising. The species intended in this place is probably the golden eagle (Aquila chrysaetos) or else the imperial eagle (Aquila heliaca), which arc both of them common in Syria and Mesopotamia. And make her nest on high? The nests of eagles are almost always built on lofty, generally on inaccessible, rocks. Aristotle says, Ποιοῦνται δεαὐτὰς (sc, τὰς νεοττίας), οὐκ ἐν πεδινοῖς τόποις ἀλλ ἐν ὑψηκοῖς μάλιστα μὲν καὶ ἐν πέτραις ἀποκρήμνοις (comp. Jer_49:16).
Doth the eagle mount up at thy command? The enumeration of natural marvels ends with the eagle, the monarch of birds, as it began with the lion, the king of beasts (Job_38:39). The power of the eagle to "mount up," notwithstanding its great size and weight, is very surprising. The species intended in this place is probably the golden eagle (Aquila chrysaetos) or else the imperial eagle (Aquila heliaca), which arc both of them common in Syria and Mesopotamia. And make her nest on high? The nests of eagles are almost always built on lofty, generally on inaccessible, rocks. Aristotle says, Ποιοῦνται δεαὐτὰς (sc, τὰς νεοττίας), οὐκ ἐν πεδινοῖς τόποις ἀλλ ἐν ὑψηκοῖς μάλιστα μὲν καὶ ἐν πέτραις ἀποκρήμνοις (comp. Jer_49:16).
28She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place.
Jamieson-Fausset-Brown
28. abideth--securely (Psa 91:1); it occupies the same abode mostly for life.
crag--literally, "tooth" (1Sa 14:5, Margin).
strong place--citadel, fastness.
28. abideth--securely (Psa 91:1); it occupies the same abode mostly for life.
crag--literally, "tooth" (1Sa 14:5, Margin).
strong place--citadel, fastness.
The Pulpit Commentary
She dwelleth and abideth on the rook, upon the crag of the rook, and the strong place; literally, the tooth of the rock. The craggy summits of rocks bear a resemblance to the fangs of a tooth. Hence we have in France the Dent du Chat, and in Switzerland the Dent de Jaman and the Dent du Midi.
She dwelleth and abideth on the rook, upon the crag of the rook, and the strong place; literally, the tooth of the rock. The craggy summits of rocks bear a resemblance to the fangs of a tooth. Hence we have in France the Dent du Chat, and in Switzerland the Dent de Jaman and the Dent du Midi.
29From thence she seeketh the prey, and her eyes behold afar off.
Jamieson-Fausset-Brown
29. seeketh--is on the lookout for.
behold--The eagle descries its prey at an astonishing distance, by sight, rather than smell.
29. seeketh--is on the lookout for.
behold--The eagle descries its prey at an astonishing distance, by sight, rather than smell.
The Pulpit Commentary
From thence she seeketh the prey, and her eyes behold afar off. Aristotle gives this as a reason for the lofty flight of the eagle, Ὑψοῦ πέταται ὁπως ἐπὶ πλεῖστον τόπον καθορᾷ. The keen sight of the eagle is recognized by modern savants: "Aquila, genre d'oiseaux de proie … caracterise par un bec sans denlelure et droit a sa base jusquaupres de l'extremite, ou il se corbe beaucoup; par des pieds robustes armes d'ongles aigus et tranchants, par leur rue percante et leur grands envergure".
From thence she seeketh the prey, and her eyes behold afar off. Aristotle gives this as a reason for the lofty flight of the eagle, Ὑψοῦ πέταται ὁπως ἐπὶ πλεῖστον τόπον καθορᾷ. The keen sight of the eagle is recognized by modern savants: "Aquila, genre d'oiseaux de proie … caracterise par un bec sans denlelure et droit a sa base jusquaupres de l'extremite, ou il se corbe beaucoup; par des pieds robustes armes d'ongles aigus et tranchants, par leur rue percante et leur grands envergure".
30Her young ones also suck up blood: and where the slain are, there is she.
Jamieson-Fausset-Brown
30. Quoted partly by Jesus Christ (Mt 24:28). The food of young eagles is the blood of victims brought by the parent, when they are still too feeble to devour flesh.
slain--As the vulture chiefly feeds on carcasses, it is included probably in the eagle genus.
30. Quoted partly by Jesus Christ (Mt 24:28). The food of young eagles is the blood of victims brought by the parent, when they are still too feeble to devour flesh.
slain--As the vulture chiefly feeds on carcasses, it is included probably in the eagle genus.
The Pulpit Commentary
Her young ones also suck up blood. It has been asserted that this is not the case, since they are fed on carrion (Merx). But, as eagles are known to seize fawns, hares, lambs, and other small animals, and transport them to their eyries, their young must certainly be nourished, in part, on the flesh of animals newly killed. And where the slain are, there is she (comp. Deu_21:18; Mat_24:28; Luk_17:37). Eagles, or at any rate birds "more resembling eagles than vultures," are commonly represented on the Assyrian monuments, especially in battle-scenes, where they either feed on the dead bodies of the slain, or tear out their entrails, or sometimes carry up aloft the decapitated head of some unfortunate soldier.
Her young ones also suck up blood. It has been asserted that this is not the case, since they are fed on carrion (Merx). But, as eagles are known to seize fawns, hares, lambs, and other small animals, and transport them to their eyries, their young must certainly be nourished, in part, on the flesh of animals newly killed. And where the slain are, there is she (comp. Deu_21:18; Mat_24:28; Luk_17:37). Eagles, or at any rate birds "more resembling eagles than vultures," are commonly represented on the Assyrian monuments, especially in battle-scenes, where they either feed on the dead bodies of the slain, or tear out their entrails, or sometimes carry up aloft the decapitated head of some unfortunate soldier.
THE HOLY BIBLE
Job
Chapter 39
Translated out of the original tongues, and with the former translations diligently compared and revised.
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