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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-30. Описание животного царства. 31-35. Смирение Иова.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God proceeds here to show Job what little reason he had to charge him with unkindness who was so compassionate to the inferior creatures and took such a tender care of them, or to boast of himself, and his own good deeds before God, which were nothing to the divine mercies. He shows him also what great reason he had to be humble who knew so little of the nature of the creatures about him and had so little influence upon them, and to submit to that God on whom they all depend. He discourses particularly, I. Concerning the wild goats and hinds, ver. 1-4. II. Concerning the wild ass, ver. 5-8. III. Concerning the unicorn, ver. 9-12. IV. Concerning the peacock, ver. 13. V. Concerning the ostrich, ver. 13-18. VI. Concerning the horse, ver. 19-25. VII. Concerning the hawk and the eagle, ver. 26-30.
Adam Clarke: Commentary on the Bible - 1831
Several animals described: the wild goats and hinds,4. The wild ass,8. The unicorn,12. The peacock and ostrich,18. The war-horse,25. The hawk, And the eagle and her brood,30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 39:1, Of the wild goats and hinds; Job 39:5, Of the wild ass; Job 39:9, The unicorn; Job 39:13, The peacock, stork, and ostrich; Job 39:19, The horse; Job 39:26, The hawk; Job 39:27, The eagle.
Job 39:1
John Gill
INTRODUCTION TO JOB 39
This chapter treats of various creatures, beasts and birds, which Job had little knowledge of, had no concern in the making of them, and scarcely any power over them; as of the goats and hinds, Job 39:1; of the wild ass, Job 39:5; of the unicorn, Job 39:9; of the peacock and ostrich, Job 39:13; of the horse, Job 39:19; and of the hawk and eagle, Job 39:26.
39:139:1: Եթէ գիտիցե՞ս զժամանակ ծննդեան յամուրաց քարանձաւաց. զգուշանայցես երկանց եղանց[9515]։ [9515] Ոմանք. Զժամանակս ծննդեան։ ՚Ի լուս՛՛. ՚ի վերայ՝ Յամուրաց, նշանակի՝ Ակ. այծքաղաց։
1 Գիտես քարայծների ծննդաբերութեան ժամանակը կամ լաւ հետե՞ւլ ես եղնիկների երկունքին:
39 «Ժայռի այծեամներուն ծնանելու ժամանակը գիտե՞ս.եղնիկներուն ծնանիլը դիտեցի՞ր։
Եթէ գիտիցե՞ս զժամանակ ծննդեան յամուրաց քարանձաւաց, զգուշանայցե՞ս երկանց եղանց:

39:1: Եթէ գիտիցե՞ս զժամանակ ծննդեան յամուրաց քարանձաւաց. զգուշանայցես երկանց եղանց[9515]։
[9515] Ոմանք. Զժամանակս ծննդեան։ ՚Ի լուս՛՛. ՚ի վերայ՝ Յամուրաց, նշանակի՝ Ակ. այծքաղաց։
1 Գիտես քարայծների ծննդաբերութեան ժամանակը կամ լաւ հետե՞ւլ ես եղնիկների երկունքին:
39 «Ժայռի այծեամներուն ծնանելու ժամանակը գիտե՞ս.եղնիկներուն ծնանիլը դիտեցի՞ր։
zohrab-1805▾ eastern-1994▾ western am▾
39:139:1 Знаешь ли ты время, когда рождаются дикие козы на скалах, и замечал ли роды ланей?
39:1 εἰ ει if; whether ἔγνως γινωσκω know καιρὸν καιρος season; opportunity τοκετοῦ τοκετος cliff; bedrock ἐφύλαξας φυλασσω guard; keep δὲ δε though; while ὠδῖνας ωδιν contraction ἐλάφων ελαφος deer
39:1 הֲ hᵃ הֲ [interrogative] יָדַ֗עְתָּ yāḏˈaʕtā ידע know עֵ֭ת ˈʕēṯ עֵת time לֶ֣דֶת lˈeḏeṯ ילד bear יַעֲלֵי־ yaʕᵃlê- יָעֵל goat סָ֑לַע sˈālaʕ סֶלַע rock חֹלֵ֖ל ḥōlˌēl חיל have labour pain, to cry אַיָּלֹ֣ות ʔayyālˈôṯ אַיָּלָה doe תִּשְׁמֹֽר׃ tišmˈōr שׁמר keep
39:1. numquid nosti tempus partus hibicum in petris vel parturientes cervas observastiKnowest thou the time when the wild goats bring forth among the rocks, or hast thou observed the hinds when they fawn?
1. Knowest thou the time when the wild goats of the rock bring forth? canst thou mark when the hinds do calve?
39:1. Do you know at what time the wild goats have given birth among the rocks, or do you observe the deer when they go into labor?
Knowest thou the time when the wild goats of the rock bring forth? [or] canst thou mark when the hinds do calve:

39:1 Знаешь ли ты время, когда рождаются дикие козы на скалах, и замечал ли роды ланей?
39:1
εἰ ει if; whether
ἔγνως γινωσκω know
καιρὸν καιρος season; opportunity
τοκετοῦ τοκετος cliff; bedrock
ἐφύλαξας φυλασσω guard; keep
δὲ δε though; while
ὠδῖνας ωδιν contraction
ἐλάφων ελαφος deer
39:1
הֲ hᵃ הֲ [interrogative]
יָדַ֗עְתָּ yāḏˈaʕtā ידע know
עֵ֭ת ˈʕēṯ עֵת time
לֶ֣דֶת lˈeḏeṯ ילד bear
יַעֲלֵי־ yaʕᵃlê- יָעֵל goat
סָ֑לַע sˈālaʕ סֶלַע rock
חֹלֵ֖ל ḥōlˌēl חיל have labour pain, to cry
אַיָּלֹ֣ות ʔayyālˈôṯ אַיָּלָה doe
תִּשְׁמֹֽר׃ tišmˈōr שׁמר keep
39:1. numquid nosti tempus partus hibicum in petris vel parturientes cervas observasti
Knowest thou the time when the wild goats bring forth among the rocks, or hast thou observed the hinds when they fawn?
39:1. Do you know at what time the wild goats have given birth among the rocks, or do you observe the deer when they go into labor?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4. Дикие козы и серны, как бы сознавая свою беспомощность в период беременности и родов, удаляются на это время в неприступные для своих врагов - людей и животных, гористые местности и здесь рождают и воспитывают своих детей. Поэтому человек и не знает, когда они рождают, не может "рассчитать месяцы их беременности".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve? 2 Canst thou number the months that they fulfil? or knowest thou the time when they bring forth? 3 They bow themselves, they bring forth their young ones, they cast out their sorrows. 4 Their young ones are in good liking, they grow up with corn; they go forth, and return not unto them. 5 Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass? 6 Whose house I have made the wilderness, and the barren land his dwellings. 7 He scorneth the multitude of the city, neither regardeth he the crying of the driver. 8 The range of the mountains is his pasture, and he searcheth after every green thing. 9 Will the unicorn be willing to serve thee, or abide by thy crib? 10 Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee? 11 Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him? 12 Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?
God here shows Job what little acquaintance he had with the untamed creatures that run wild in the deserts and live at large, but are the care of the divine Providence. As,
I. The wild goats and the hinds. That which is taken notice of concerning them is the bringing forth and bringing up of their young ones. For, as every individual is fed, so every species of animals is preserved, by the care of the divine Providence, and, for aught we know, none extinct to this day. Observe here, 1. Concerning the production of their young, (1.) Man is wholly ignorant of the time when they bring forth, v. 1, 2. Shall we pretend to tell what is in the womb of Providence, or what a day will bring forth, who know not the time of the pregnancy of a hind or a wild goat? (2.) Though they bring forth their young with a great deal of difficulty and sorrow, and have no assistance from man, yet, by the good providence of God, their young ones are safely produced, and their sorrows cast out and forgotten, v. 3. Some think it is intimated (Ps. xxix. 9) that God by thunder helps the hinds in calving. Let it be observed, for the comfort of women in labour, that God helps even the hinds to bring forth their young; and shall he not much more succour them, and save them in child-bearing, who are his children in covenant with him? 2. Concerning the growth of their young, (v. 4): They are in good liking; though they are brought forth in sorrow, after their dams have suckled them awhile they shift for themselves in the corn-fields, and are no more burdensome to them, which is an example to children, when they have grown up, not to be always hanging upon their parents and craving from them, but to put forth themselves to get their own livelihood and to requite their parents.
II. The wild ass, a creature we frequently read of in Scripture, some say untameable. Man is said to be born as the wild ass's colt, so hard to be governed. Two things Providence has allotted to the wild ass:-- 1. An unbounded liberty (v. 5): Who but God has sent out the wild ass free? He has given a disposition to it, and therefore a dispensation for it. The tame ass is bound to labour; the wild ass has no bonds on him. Note, Freedom from service, and liberty to range at pleasure, are but the privileges of a wild ass. It is a pity that any of the children of men should covet such a liberty, or value themselves on it. It is better to labour and be good for something than ramble and be good for nothing. But if, among men, Providence sets some at liberty and suffers them to live at ease, while others are doomed to servitude, we must not marvel at the matter: it is so among the brute-creatures. 2. An unenclosed lodging (v. 6): Whose house I have made the wilderness, where he has room enough to traverse his ways, and snuff up the wind at his pleasure, as the wild ass is said to do (Jer. ii. 24), as if he had to live upon the air, for it is the barren land that is his dwelling. Observe, The tame ass, that labours, and is serviceable to man, has his master's crib to go to both for shelter and food, and lives in a fruitful land: but the wild ass, that will have his liberty, must have it in a barren land. He that will not labour, let him not eat. He that will shall eat the labour of his hands, and have also to give to him that needs. Jacob, the shepherd, has good red pottage to spare, when Esau, a sportsman, is ready to perish for hunger. A further description of the liberty and livelihood of the wild ass we have, v. 7, 8. (1.) He has no owner, nor will he be in subjection: He scorns the multitude of the city. If they attempt to take him, and in order to that surround him with a multitude, he will soon get clear of them, and the crying of the driver is nothing to him. He laughs at those that live in the tumult and bustle of cities (so bishop Patrick), thinking himself happier in the wilderness; and opinion is the rate of things. (2.) Having no owner, he has no feeder, nor is any provision made for him, but he must shift for himself: The range of the mountains is his pasture, and a bare pasture it is; there he searches after here and there a green thing, as he can find it and pick it up; whereas the labouring asses have green things in plenty, without their searching for them. From the untameableness of this and other creatures we may infer how unfit we are to give law to Providence, who cannot give law even to a wild ass's colt.
III. The unicorn--rhem, a strong creature (Num. xxiii. 22), a stately proud creature, Ps. cxii. 10. He is able to serve, but not willing; and God here challenges Job to force him to it. Job expected every thing should be just as he would have it. "Since thou dost pretend" (says God) "to bring every thing beneath thy sway, begin with the unicorn, and try thy skill upon him. Now that thy oxen and asses are all gone, try whether he will be willing to serve thee in their stead (v. 9) and whether he will be content with the provision thou usedst to make for them: Will he abide by thy crib? No;" 1. "Thou canst not tame him, nor bind him with his band, nor set him to draw the harrow," v. 10. There are creatures that are willing to serve man, that seem to take a pleasure in serving him, and to have a love for their masters; but there are such as will never be brought to serve him, which is the effect of sin. Man has revolted from his subjection to his Maker, and is therefore justly punished with the revolt of the inferior creatures from their subjection to him; and yet, as an instance of God's good-will to man, there are some that are still serviceable to him. Though the wild bull (which some think is meant here by the unicorn) will not serve him, nor submit to his hand in the furrows, yet there are tame bullocks that will, and other animals that are not feræ naturæ--of a wild nature, in whom man may have a property, for whom he provides, and to whose service he is entitled. Lord, what is man, that thou art thus mindful of him? 2. "Thou darest not trust him; though his strength is great, yet thou wilt not leave thy labour to him, as thou dost with thy asses or oxen, which a little child may lead or drive, leaving to them all the pains. Thou wilt never depend upon the wild bull, as likely to come to thy harvest-work, much less to go through it, to bring home thy seed and gather it into thy barn," v. 11, 12. And, because he will not serve about the corn, he is not so well fed as the tame ox, whose mouth was not to be muzzled in treading out the corn; but therefore he will not draw the plough, because he that made him never designed him for it. A disposition to labour is as much the gift of God as an ability for it; and it is a great mercy if, where God gives strength for service, he gives a heart; it is what we should pray for, and reason ourselves into, which the brutes cannot do; for, as among beasts, so among men, those may justly be reckoned wild and abandoned to the deserts who have no mind either to take pains or to do good.
Adam Clarke: Commentary on the Bible - 1831
39:1: Knowest thou the time - To know time, etc., only, was easy, and has nothing extraordinary in it; but the meaning of these questions is, to know the circumstances, which have something peculiarly expressive of God's providence, and make the questions proper in this place. Pliny observes, that the hind with young is by instinct directed to a certain herb, named seselis, which facilitates the birth. Thunder, also, which looks like the more immediate hand of Providence, has the same effect. Psa 29:9 : "The Voice of the Lord maketh the Hinds to Calve." See Dr. Young. What is called the wild goat, יעל yael, from עלה alah, to ascend, go or mount up, is generally understood to be the ibex or mountain goat, called yael, from the wonderful manner in which it mounts to the tops of the highest rocks. It is certain, says Johnston, there is no crag of the mountains so high, prominent or steep, but this animal will mount it in a number of leaps, provided only it be rough, and have protuberances large enough to receive its hoofs in leaping. This animal is indigenous to Arabia, is of amazing strength and agility, and considerably larger than the common goat. Its horns are very long, and often bend back over the whole body of the animal; and it is said to throw itself from the tops of rocks or towers, and light upon its horns, without receiving any damage. It goes five months with young.
When the hinds do calve? - The hind is the female of the stag, or cervus elaphus, and goes eight months with young. They live to thirty-five or forty years. Incredible longevity has been attributed to some stags. One was taken by Charles VI., in the forest of Senlis, about whose neck was a collar with this inscription, Caesar hoc mihi donavit, which led some to believe that this animal had lived from the days of some one of the twelve Caesars, emperors of Rome. I have seen the following form of this inscription: -
Tempore quo Caesar Roma dominatus in alta
Aureolo jussit collum signare monili;
Nehemiah depascentem quisquis me gramina laedat.
Caesaris heu! caussa periturae parcere vitae!
Which has been long public in the old English ballad strain, thus: -
"When Julius Caesar reigned king,
About my neck he put this ring;
That whosoever should me take
Would save my life for Caesar's sake."
Aristotle mentions the longevity of the stag, but thinks it fabulous.
Albert Barnes: Notes on the Bible - 1834
39:1: Knowest thou, the time when the wild goats of the rock bring forth? - That is, the particular season when the mountain goats bring forth their young. Of domestic animals - the sheep, the tame goat, etc., the habits would be fuIly understood. But the question here relates to the animals that roamed at large on inaccessible cliffs; that were buried in deep forests; that were far from the dwellings and observation of people; and the meaning is, that there were many facts in regard to such points of Natural History which Job could not explain. God knew all their instincts and habits, and on the inaccessible cliffs, in the deep dell, in the dark forest, he was with them, and they were the objects of his care. He not only regarded the condition of the domestic animals that had been brought into the service of man, and where man perhaps might be disposed to claim that they owed much of their comfort to his care, but he regarded also the wild, wandering beast of the mountain, where no such pretence could be advanced.
The providence of God is over them; and in the periods of their lives when they seem most to need attention, when every shepherd and herdsmen is most solicitous about his flocks and herds, then God is present, and his care is seen in their preservation. The particular point in the inquiry here is, not in regard to the time when these animals produced their young or the period of their gestation, which might probably be known, but in regard to the attention and care which was needful for them when they were so far removed from the observance of man, and had no human aid. The "wild goat of the rock" here referred to, is, doubtless, the Ibex, or mountain goat, that has its dwellings among the rocks, or in stony places. The Hebrew term is יעל yâ‛ ê l, from יעל ya‛ al, "to ascend, to go up." They had their residence in the lofty rocks of mountains; Psa 104:18. "The high hills are a refuge for the wild goats."
Hebrew "For the goats of the rocks" - סלעים יעלים yâ‛ ê liym sela‛ iym. So in Sa1 24:2 (3), "Saul went to seek David and his men upon the rocks of the wild goats;" that is, where were the wild goats - היעלים hayâ‛ ê liym. For a description of the wild goat, see Bochart, Hieroz. P. i. Lib. iii. c. xxiii. The animal here referred to is, doubtless, the same which Burckhardt saw on the summit of Mount Catharine, adjacent to Mount Sinai, and which he thus describes in his Travels in Syria, p. 571: "As we approached the summit of the mountain (Catharine, adjacent to Mount Sinai), we saw at a distance a small flock of mountain goats feeding among the rocks. One of our Arabs left us, and by a widely circuitous route endeavored to get to the leeward of them, and near enough to fire at them. He enjoined us to remain in sight of them, and to sit down in order not to alarm them. He had nearly reached a favorable spot behind a rock, when the goats suddenly took to flight. They could not have seen the Arab, but the wind changed, and thus they smelt him. The chase of the beden, as the wild goat is called, resembles that of the chamois of the Alps, and requires as much enterprise and patience. The Arabs make long circuits to surprise them, and endeavor to come upon them early in the morning, when they feed.
The goats have a leader who keeps watch, and on any suspicious smell, sound, or object, makes a noise, which is a signal to the flock to make their escape. They have much decreased of late, if we may believe the Arabs; who say that fifty years ago, if a stranger came to a tent, and the owner of it had no sheep to kill, he took his gun and went in search of a beden. They are, however, even now more common here than in the Alps, or in the mountains to the east of the Red Sea. I had three or four of them brought to me at the convent, which I bought at three-fourths of a dollar each. The flesh is excellent, and has nearly the same flavor as that of the deer. The Bedouins make water bags of their skins, and rings of their horns, which they wear on their thumbs. When the beden is met with in the plains, the dogs of the hunters easily catch him; but they cannot come up with him among the rocks, where he can make leaps of 20 feet."
Or Canst thou mark when the hinds do calve? - The reference here is to the special care and protection of God manifested for them. The meaning is, that this animal seems to be always timid and apprehensive of danger, and that there is special care bestowed upon an animal so defenseless in enabling it to rear its young. The word hinds denotes the deer, the fawn, the most timid and defenseless, perhaps, of all animals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:1: the wild: Sa1 24:2; Psa 104:18
when: Psa 29:9; Jer 14:5
Job 39:2
Carl Friedrich Keil and Franz Delitzsch
39:1
1 Dost thou know the bearing time of the wild goats of the rock?
Observest thou the circles of the hinds?
2 Dost thou number the months which they fulfil,
And knowest thou the time of their bringing forth?
3 They bow down, they let their young break through,
They cast off their pains.
4 Their young ones gain strength, grow up in the desert,
They run away and do not return.
The strophe treats of the female chamois or steinbocks, ibices (perhaps including the certainly different kinds of chamois), and stags. The former are called יעלים, from יעל, Arab. w‛l (a secondary formation from עלה, Arab. ‛lâ), to mount, therefore: rock-climbers. חולל is inf. Pil.: τὸ ὠδίνειν, comp. the Pul. Job 15:7. שׁמר, to observe, exactly as Eccles 11:4; 1Kings 1:12; Zech 11:11. In Job 39:2 the question as to the expiration of the time of bearing is connected with that as to the time of bringing forth. תּספּור, plene, as Job 14:16; לדתּנה (littâna, like עת = עדתּ) with an euphonic termination for לדתּן, as Gen 42:36; Gen 21:29, and also out of pause, Ruth 1:19, Ges. 91, 1, rem. 2. Instead of תּפלּחנה Olsh. wishes to read תּפלּטנה, but this (synon. תמלטנה) would be: they let slip away; the former (synon. תבקענה): they cause to divide, i.e., to break through (comp. Arab. felâh, the act of breaking through, freedom, prosperity). On כּרע, to kneel down as the posture of one in travail, vid., 1Kings 4:19. "They cast off their pains" is not meant of an easy working off of the after-pains (Hirz., Schlottm.), but חבל signifies in this phrase, as Schultens has first shown, meton. directly the foetus, as Arab. ḥabal, plur. ahbâl, and ὠδίν, even of a child already grown up, as being the fruit of earlier travail, e.g., in Aeschylus, Agam. 1417f.; even the like phrase, ῥίψαι ὠδῖνα = edere foetum, is found in Euripides, Ion 45. Thus born with ease, the young animals grow rapidly to maturity (חלם, pinguescere, pubescere, whence חלום, a dream as the result of puberty, vid., Psychol. S. 282), grow in the desert (בּבּר, Targ. = בּחוּץ, vid., i. 329, note), seek the plain, and return not again למו, sibi h. e. sui juris esse volentes (Schult.), although it might also signify ad eas, for the Hebr. is rather confused on the question of the distinction of gender, and even in חבליהם and בניהם the masc. is used ἐπικοίνως. We, however, prefer to interpret according to Job 6:19; Job 24:16. Moreover, Bochart is right: Non hic agitur de otiosa et mere speculativa cognitione, sed de ea cognitione, quae Deo propria est, qua res omnes non solum novit, sed et dirigit atque gubernat.
John Gill
39:1 Knowest thou the time when the wild goats of the rock bring forth?.... Which creatures are so called, because they dwell among the rocks (d) and run upon them; and though their heads are loaded with a vast burden of horns upon them, yet can so poise themselves, as with the greatest swiftness, to leap from mountain to mountain, as Pliny says (e): and if they bring forth their young in the rocks, as Olympiodorus asserts, and which is not improbable, it is not to be wondered, that the time of their bringing forth should not be known by men, to whom the rocks they run upon are inaccessible;
or canst thou mark the time when the hinds do calve? that is, precisely and exactly, and so as to direct, order, and manage, and bring it about, as the Lord does: and it is wonderful that they should calve, and not cast their young before their time, when they are continually in flight and fright, through men or wild beasts, and are almost always running and leaping about; and often scared with thunder, which hastens birth, Ps 29:9; otherwise the time of their bringing forth in general is known by men, as will be observed in Job 39:2.
(d) "----Amantis saxa capellae". Ovid. Epist. 15. v. 55. (e) Nat. Hist. l. 8. c. 53. Aelian. de Animal. l. 14. c. 16.
Robert Jamieson, A. R. Fausset and David Brown
39:1 (Job 39:1-30)
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 (Ps 104:18; 1Kings 24:2).
hinds--fawns; most timid and defenseless animals, yet cared for by God.
39:239:2: Թուիցե՞ս լիով զամիսս ծննդեան նոցա. ※ լուծանիցե՞ս զերկունս նոցա։
2 Կարո՞ղ ես լրիւ թուել նրանց ծնելու ամիսները, կարո՞ղ ես մեղմացնել երկունքը նրանց:
2 Անոնց կատարելու ամիսները կրնա՞ս համրել Ու ծնանելու ժամանակնին գիտե՞ս։
Թուիցե՞ս լիով զամիսս ծննդեան նոցա, [388]լուծանիցե՞ս զերկունս նոցա:

39:2: Թուիցե՞ս լիով զամիսս ծննդեան նոցա. ※ լուծանիցե՞ս զերկունս նոցա։
2 Կարո՞ղ ես լրիւ թուել նրանց ծնելու ամիսները, կարո՞ղ ես մեղմացնել երկունքը նրանց:
2 Անոնց կատարելու ամիսները կրնա՞ս համրել Ու ծնանելու ժամանակնին գիտե՞ս։
zohrab-1805▾ eastern-1994▾ western am▾
39:239:2 можешь ли расчислить месяцы беременности их? и знаешь ли время родов их?
39:2 ἠρίθμησας αριθμεω number δὲ δε though; while αὐτῶν αυτος he; him μῆνας μην.1 month πλήρεις πληρης full τοκετοῦ τοκετος contraction δὲ δε though; while αὐτῶν αυτος he; him ἔλυσας λυω let loose; untie
39:2 תִּסְפֹּ֣ר tispˈōr ספר count יְרָחִ֣ים yᵊrāḥˈîm יֶרַח month תְּמַלֶּ֑אנָה tᵊmallˈenā מלא be full וְ֝ ˈw וְ and יָדַ֗עְתָּ yāḏˈaʕtā ידע know עֵ֣ת ʕˈēṯ עֵת time לִדְתָּֽנָה׃ liḏtˈānā ילד bear
39:2. dinumerasti menses conceptus earum et scisti tempus partus earumHast thou numbered the months of their conceiving, or knowest thou the time when they bring forth?
2. Canst thou number the months that they fulfill? or knowest thou the time when they bring forth?
39:2. Have you numbered the months since their conception, and do you know at what time they gave birth?
Canst thou number the months [that] they fulfil? or knowest thou the time when they bring forth:

39:2 можешь ли расчислить месяцы беременности их? и знаешь ли время родов их?
39:2
ἠρίθμησας αριθμεω number
δὲ δε though; while
αὐτῶν αυτος he; him
μῆνας μην.1 month
πλήρεις πληρης full
τοκετοῦ τοκετος contraction
δὲ δε though; while
αὐτῶν αυτος he; him
ἔλυσας λυω let loose; untie
39:2
תִּסְפֹּ֣ר tispˈōr ספר count
יְרָחִ֣ים yᵊrāḥˈîm יֶרַח month
תְּמַלֶּ֑אנָה tᵊmallˈenā מלא be full
וְ֝ ˈw וְ and
יָדַ֗עְתָּ yāḏˈaʕtā ידע know
עֵ֣ת ʕˈēṯ עֵת time
לִדְתָּֽנָה׃ liḏtˈānā ילד bear
39:2. dinumerasti menses conceptus earum et scisti tempus partus earum
Hast thou numbered the months of their conceiving, or knowest thou the time when they bring forth?
39:2. Have you numbered the months since their conception, and do you know at what time they gave birth?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
39:2: Canst thou number the months ... - That is, as they wander in the wilderness, as they live in inaccessible crags and cliffs of the rocks, it is impossible for man to be acquainted with their habits as he can with those of the domestic animals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:2: Jer 2:24
Job 39:5
Geneva 1599
39:2 Canst thou number the months [that] they (d) fulfil? or knowest thou the time when they bring forth?
(d) That is, how long they go with young?
John Gill
39:2 Canst thou number the months that they fulfil?.... Which some understand both of wild goats and hinds. Common goats fulfil five months, they conceive in November, and bring forth in March, as Pliny (f) observes; but how many the wild goats of the rock fulfil is not said by him or any other I know of: the same writer says (g) of hinds, that they go eight months;
or knowest thou the time when they bring forth? naturalists (h) tell us, that the hinds conceive after the rise of the star Arcturus, which rises eleven days before the autumnal equinox; so that they conceive in September; and as they go eight months, they bring forth in April; but then the exact time to a day and hour is not known. Besides, who has fixed the time for their bringing forth, and carries them in it through so many dangers and difficulties? None but the Lord himself. Now if such common things in nature were not known perfectly by Job, how should he be able to search into and find out the causes and reasons of God's providential dealings with men, or what is in the womb of Providence?
(f) Nat. Hist. l. 8. c. 50. (g) Ib. c. 32. (h) Ib. & l. 2. c. 47. Aristot. Hist. Animal. l. 6. c. 29. Solinus, c. 31.
Robert Jamieson, A. R. Fausset and David Brown
39:2 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.
39:339:3: ※ Սնուցանիցե՞ս զմանկունս նոցա առանց երկիւղի. մերժիցես ՚ի նոցանէ զերկունս[9516]։ [9516] Բազումք. Մերժեսցես ՚ի նոցանէ։
3 Առանց երկիւղի կարո՞ղ ես կերակրել նրանց ձագերին, նրանց զերծ պահել երկունքի ցաւերից:
3 Անոնք ծռելով ձագերնին կը ծնանին Ու ցաւերնին կ’անցընեն։
Սնուցանիցե՞ս զմանկունս նոցա առանց երկիւղի, մերժիցե՞ս ի նոցանէ զերկունս:

39:3: ※ Սնուցանիցե՞ս զմանկունս նոցա առանց երկիւղի. մերժիցես ՚ի նոցանէ զերկունս[9516]։
[9516] Բազումք. Մերժեսցես ՚ի նոցանէ։
3 Առանց երկիւղի կարո՞ղ ես կերակրել նրանց ձագերին, նրանց զերծ պահել երկունքի ցաւերից:
3 Անոնք ծռելով ձագերնին կը ծնանին Ու ցաւերնին կ’անցընեն։
zohrab-1805▾ eastern-1994▾ western am▾
39:339:3 Они изгибаются, рождая детей своих, выбрасывая свои ноши;
39:3 ἐξέθρεψας εκτρεφω cherish; nourish δὲ δε though; while αὐτῶν αυτος he; him τὰ ο the παιδία παιδιον toddler; little child ἔξω εξω outside φόβου φοβος fear; awe ὠδῖνας ωδιν contraction αὐτῶν αυτος he; him ἐξαποστελεῖς εξαποστελλω send forth
39:3 תִּ֭כְרַעְנָה ˈtiḵraʕnā כרע kneel יַלְדֵיהֶ֣ן yalᵊḏêhˈen יֶלֶד boy תְּפַלַּ֑חְנָה tᵊfallˈaḥnā פלח cleave חֶבְלֵיהֶ֥ם ḥevlêhˌem חֵבֶל foetus תְּשַׁלַּֽחְנָה׃ tᵊšallˈaḥnā שׁלח send
39:3. incurvantur ad fetum et pariunt et rugitus emittuntThey bow themselves to bring forth young, and they cast them, and send forth roarings.
3. They bow themselves, they bring forth their young, they cast out their sorrows.
39:3. They bend themselves for their offspring, and they give birth, and they emit roars.
They bow themselves, they bring forth their young ones, they cast out their sorrows:

39:3 Они изгибаются, рождая детей своих, выбрасывая свои ноши;
39:3
ἐξέθρεψας εκτρεφω cherish; nourish
δὲ δε though; while
αὐτῶν αυτος he; him
τὰ ο the
παιδία παιδιον toddler; little child
ἔξω εξω outside
φόβου φοβος fear; awe
ὠδῖνας ωδιν contraction
αὐτῶν αυτος he; him
ἐξαποστελεῖς εξαποστελλω send forth
39:3
תִּ֭כְרַעְנָה ˈtiḵraʕnā כרע kneel
יַלְדֵיהֶ֣ן yalᵊḏêhˈen יֶלֶד boy
תְּפַלַּ֑חְנָה tᵊfallˈaḥnā פלח cleave
חֶבְלֵיהֶ֥ם ḥevlêhˌem חֵבֶל foetus
תְּשַׁלַּֽחְנָה׃ tᵊšallˈaḥnā שׁלח send
39:3. incurvantur ad fetum et pariunt et rugitus emittunt
They bow themselves to bring forth young, and they cast them, and send forth roarings.
39:3. They bend themselves for their offspring, and they give birth, and they emit roars.
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Adam Clarke: Commentary on the Bible - 1831
39:3: They bow themselves - In order to bring forth their young ones.
They cast out their sorrows - חבליהם chebleyhem; the placenta, afterbirth, or umbilical cord. So this word has been understood.
Albert Barnes: Notes on the Bible - 1834
39:3: They bow themselves - literally, they curve or bend themselves; that is, they draw their limbs together.
They cast out their sorrows - That is, they cast forth the offspring of their pains, or the young which cause their pains. The idea seems to be, that they do this without any of the care and attention which shepherds are obliged to show to their flocks at such seasons. They do it when God only guards them; when they are in the wilderness or on the rocks far away from the abodes of man. The leading thought in all this seems to be, that the tender care of God was over his creatures, in the most perilous and delicate state, and that all this was exercised where man could have no access to them, and could not even observe them.
Geneva 1599
39:3 They bow themselves, they (e) bring forth their young ones, they cast out their sorrows.
(e) They bring forth with great difficulty.
John Gill
39:3 They bow themselves,.... That they may bring forth their young with greater ease and more safety: for it seems the hinds bring forth their young with great difficulty; and there are provisions in nature made to lessen it; as thunder, before observed, which causes them to bring forth the sooner; and there is an herb called "seselis", which it is said (i) they feed upon before birth, to make it the easier; as well as they use that, and another called "aros", after the birth, to ease them of their later pains;
they bring forth their young ones; renting and cleaving asunder the membrane, as the word signifies, in which their young is wrapped;
they cast out their sorrows; either their young, which they bring forth in pains and which then cease; or the secundines, or afterbirth, in which the young is wrapped, and which the philosopher says (k) they eat, and is supposed to be medical to them. None but a woman seems to bring forth with more pain than this creature; and a wife is compared to it, Prov 5:19.
(i) Cicero de Natura Deoram, l. 2. Plin. Nat. Hist. c. 8. 32. Aristot. Hist. Animal. l. 9. c. 5. (k) Aristot. ib.
Robert Jamieson, A. R. Fausset and David Brown
39:3 bow themselves--in parturition; bend on their knees (1Kings 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.
39:439:4: Փրծանիցի՞ն որդիք նոցա. բազմանայցե՞ն ՚ի ծննդեան իւրեանց. ※ ելանիցեն՝ եւ անդրէն ո՛չ կրկնիցին[9517]։ [9517] Ոմանք. Բազմանայցեն ՚ի ծնունդս իւ՛՛... ո՛չ կրկնեսցին։ Ուր Ոսկան. բազմասցին ՚ի ծն՛՛։
4 Ազատութիւն կ’ունենան նրանց ձագերը, ծնելով՝ կը բազմանան, դուրս կը գան ու այլեւս չեն վերադառնայ:
4 Անոնց ձագերը կը զօրանան, դաշտի մէջ կը մեծնան, Կ’երթան ու նորէն անոնց չեն դառնար։
Փրծանիցին որդիք նոցա, բազմանայցեն ի ծննդեան իւրեանց, ելանիցեն` եւ անդրէն ոչ կրկնիցին:

39:4: Փրծանիցի՞ն որդիք նոցա. բազմանայցե՞ն ՚ի ծննդեան իւրեանց. ※ ելանիցեն՝ եւ անդրէն ո՛չ կրկնիցին[9517]։
[9517] Ոմանք. Բազմանայցեն ՚ի ծնունդս իւ՛՛... ո՛չ կրկնեսցին։ Ուր Ոսկան. բազմասցին ՚ի ծն՛՛։
4 Ազատութիւն կ’ունենան նրանց ձագերը, ծնելով՝ կը բազմանան, դուրս կը գան ու այլեւս չեն վերադառնայ:
4 Անոնց ձագերը կը զօրանան, դաշտի մէջ կը մեծնան, Կ’երթան ու նորէն անոնց չեն դառնար։
zohrab-1805▾ eastern-1994▾ western am▾
39:439:4 дети их приходят в силу, растут на поле, уходят и не возвращаются к ним.
39:4 ἀπορρήξουσιν απορρησσω the τέκνα τεκνον child αὐτῶν αυτος he; him πληθυνθήσονται πληθυνω multiply ἐν εν in γενήματι γεννημα spawn; product ἐξελεύσονται εξερχομαι come out; go out καὶ και and; even οὐ ου not μὴ μη not ἀνακάμψουσιν ανακαμπτω bend back; revert αὐτοῖς αυτος he; him
39:4 יַחְלְמ֣וּ yaḥlᵊmˈû חלם dream בְ֭נֵיהֶם ˈvnêhem בֵּן son יִרְבּ֣וּ yirbˈû רבה be many בַ va בְּ in † הַ the בָּ֑ר bbˈār בַּר open field יָ֝צְא֗וּ ˈyāṣᵊʔˈû יצא go out וְ wᵊ וְ and לֹא־ lō- לֹא not שָׁ֥בוּ šˌāvû שׁוב return לָֽמֹו׃ lˈāmô לְ to
39:4. separantur filii earum pergunt ad pastum egrediuntur et non revertuntur ad easTheir young are weaned and go to feed: they go forth, and return not to them.
4. Their young ones are in good liking, they grow up in the open field; they go forth, and return not again,
39:4. Their young are weaned and go out to feed; they depart and do not return to them.
Their young ones are in good liking, they grow up with corn; they go forth, and return not unto them:

39:4 дети их приходят в силу, растут на поле, уходят и не возвращаются к ним.
39:4
ἀπορρήξουσιν απορρησσω the
τέκνα τεκνον child
αὐτῶν αυτος he; him
πληθυνθήσονται πληθυνω multiply
ἐν εν in
γενήματι γεννημα spawn; product
ἐξελεύσονται εξερχομαι come out; go out
καὶ και and; even
οὐ ου not
μὴ μη not
ἀνακάμψουσιν ανακαμπτω bend back; revert
αὐτοῖς αυτος he; him
39:4
יַחְלְמ֣וּ yaḥlᵊmˈû חלם dream
בְ֭נֵיהֶם ˈvnêhem בֵּן son
יִרְבּ֣וּ yirbˈû רבה be many
בַ va בְּ in
הַ the
בָּ֑ר bbˈār בַּר open field
יָ֝צְא֗וּ ˈyāṣᵊʔˈû יצא go out
וְ wᵊ וְ and
לֹא־ lō- לֹא not
שָׁ֥בוּ šˌāvû שׁוב return
לָֽמֹו׃ lˈāmô לְ to
39:4. separantur filii earum pergunt ad pastum egrediuntur et non revertuntur ad eas
Their young are weaned and go to feed: they go forth, and return not to them.
39:4. Their young are weaned and go out to feed; they depart and do not return to them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
39:4: In good liking - After the fawns have sucked for some time, the dam leads them to the pastures, where they feed on different kinds of herbage; but not on corn, for they are not born before harvest-time in Arabia and Palestine, and the stag does not feed on corn, but on grass, moss, and the shoots of the fir, beech, and other trees: therefore the word בר bar, here translated corn, should be translated the open field or country. See Parkhurst. Their nurslings bound away - Mr. Good. In a short time they become independent of the mother, leave her, and return no more. The spirit of the questions in these verses appears to be the following: - Understandest thou the cause of breeding of the mountain goats, etc.? Art thou acquainted with the course and progress of the parturition, and the manner in which the bones grow, and acquire solidity in the womb? See Mr. Good's observations. Houbigant's version appears very correct: (Knowest thou) "how their young ones grow up, increase in the fields, and once departing, return to them no more?"
Albert Barnes: Notes on the Bible - 1834
39:4: Their young ones are in good liking - Hebrew "they are fat;" and hence, it means that they are strong and robust.
They grow up with corn - Herder, Gesenius, Noyes, Umbreit, and Rosenmuller render this, "in the wilderness," or "field." The proper and usual meaning of the word used here (בר bâ r) is corn (grain); but in Chaldee it has the sense of open fields, or country. The same idea is found in the Arabic, and this sense seems to be required by the connection. The idea is not that they are nurtured with grain, which would require the care of man, but that they are nurtured under the direct eye of God far away from human dwellings, and even when they go away from their dam and return no more to the place of their birth. This is one of the instances, therefore, in which the connection seems to require us to adopt a signification that does not elsewhere occur in the Hebrew, but which is found in the cognate languages.
They go forth, and return not unto them - God guards and preserves them, even when they wander away from their dam, and are left helpless. Many of the young of animals require long attention from man, many are kept for a considerable period by the side of the mother, but the idea here seems to be, that the young of the wild goat and of the fawn are thrown early on the providence of God, and are protected by him alone. The particular care of Providence over these animals seems to be specified because there are no others that are exposed to so many dangers in their early life. "Every creature then is a formidable enemy. The eagle, the falcon, the osprey, the wolf, the dog, and all the rapacious animals of the cat kind, are in continual employment to find out their retreat. But what is more unnatural still, the stag himself is a professed enemy, and she, the hind, is obliged to use all her arts to conceal her young from him, as from the most dangerous of her pursuers." "Goldsmith's Nat. His."
John Gill
39:4 Their young ones are in good liking,.... Plump, fat, and sleek, as fawns are:
they grow up with corn; by which they grow, or without in the field, as the word also signifies; and their growth and increase is very quick, as Aristotle observes (l);
they go forth, and return not unto them: they go forth into the fields, and shift and provide for themselves, and trouble their dams no more; and return not to them, nor are they known by them.
(l) Ib. (Aristot. Hist. Animal.) l. 6. c. 29.
John Wesley
39:4 Young ones - Notwithstanding their great weakness caused by their hard entrance into the world. Grow up - As with corn, that is, as if they were fed with corn. Go forth - Finding sufficient provisions abroad by the care of God's providence.
Robert Jamieson, A. R. Fausset and David Brown
39:4 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.
39:539:5: Ո՞ եթող զցիռ՝ ազատացեալ. ո՞վ ելոյծ զկապանս նորա[9518]։ [9518] Ոմանք. Ո՛վ է որ եթող զցիռ ազա՛՛... ո՛ ելոյծ։
5 Ո՞վ է վայրի էշին բաց թողել ազատ, ո՞վ է արձակել կապանքները նրա:
5 Ցիռը ո՞վ համարձակ թող տուաւ Ու վայրենի իշուն կապերը ո՞վ քակեց,
Ո՞ եթող զցիռ ազատացեալ, ո՞վ ելոյծ զկապանս նորա:

39:5: Ո՞ եթող զցիռ՝ ազատացեալ. ո՞վ ելոյծ զկապանս նորա[9518]։
[9518] Ոմանք. Ո՛վ է որ եթող զցիռ ազա՛՛... ո՛ ելոյծ։
5 Ո՞վ է վայրի էշին բաց թողել ազատ, ո՞վ է արձակել կապանքները նրա:
5 Ցիռը ո՞վ համարձակ թող տուաւ Ու վայրենի իշուն կապերը ո՞վ քակեց,
zohrab-1805▾ eastern-1994▾ western am▾
39:539:5 Кто пустил дикого осла на свободу, и кто разрешил узы онагру,
39:5 τίς τις.1 who?; what? δέ δε though; while ἐστιν ειμι be ὁ ο the ἀφεὶς αφιημι dismiss; leave ὄνον ονος donkey ἄγριον αγριος wild ἐλεύθερον ελευθερος free δεσμοὺς δεσμος bond; confinement δὲ δε though; while αὐτοῦ αυτος he; him τίς τις.1 who?; what? ἔλυσεν λυω let loose; untie
39:5 מִֽי־ mˈî- מִי who שִׁלַּ֣ח šillˈaḥ שׁלח send פֶּ֣רֶא pˈere פֶּרֶא zebra חָפְשִׁ֑י ḥofšˈî חָפְשִׁי released וּ û וְ and מֹסְרֹ֥ות mōsᵊrˌôṯ מֹוסֵרָה band עָ֝רֹ֗וד ˈʕārˈôḏ עָרֹוד wild ass מִ֣י mˈî מִי who פִתֵּֽחַ׃ fittˈēₐḥ פתח open
39:5. quis dimisit onagrum liberum et vincula eius quis solvitWho hath sent out the wild ass free, and who hath loosed his bonds?
5. Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass?
39:5. Who has set the wild ass free, and who has released his bonds?
Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass:

39:5 Кто пустил дикого осла на свободу, и кто разрешил узы онагру,
39:5
τίς τις.1 who?; what?
δέ δε though; while
ἐστιν ειμι be
ο the
ἀφεὶς αφιημι dismiss; leave
ὄνον ονος donkey
ἄγριον αγριος wild
ἐλεύθερον ελευθερος free
δεσμοὺς δεσμος bond; confinement
δὲ δε though; while
αὐτοῦ αυτος he; him
τίς τις.1 who?; what?
ἔλυσεν λυω let loose; untie
39:5
מִֽי־ mˈî- מִי who
שִׁלַּ֣ח šillˈaḥ שׁלח send
פֶּ֣רֶא pˈere פֶּרֶא zebra
חָפְשִׁ֑י ḥofšˈî חָפְשִׁי released
וּ û וְ and
מֹסְרֹ֥ות mōsᵊrˌôṯ מֹוסֵרָה band
עָ֝רֹ֗וד ˈʕārˈôḏ עָרֹוד wild ass
מִ֣י mˈî מִי who
פִתֵּֽחַ׃ fittˈēₐḥ פתח open
39:5. quis dimisit onagrum liberum et vincula eius quis solvit
Who hath sent out the wild ass free, and who hath loosed his bonds?
39:5. Who has set the wild ass free, and who has released his bonds?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-8. Дикий осел - евр. "пере" от "пара" - "быстро бежать", азиатское "кулан", принадлежит к числу тех животных, которые не могут быть приручены человеком. Обитатель степей он находит себе пищу в солончаках, не выносит городского шума и не может быть приспособлен, подобно домашнему ослу, к переноске тяжестей.
Adam Clarke: Commentary on the Bible - 1831
39:5: Who hath sent out the wild ass free? - פרא pere, which we translate wild ass, is the same as the ονος αγριος of the Greeks, and the onager of the Latins; which must not, says Buffon, be confounded with the zebra, for this is an animal of a different species from the ass. The wild ass is not striped like the zebra, nor so elegantly shaped. There are many of those animals in the deserts of Libya and Numidia: they are of a gray color; and run so swiftly that no horse but the Arab barbs can overtake them. Wild asses are found in considerable numbers in East and South Tartary, in Persia, Syria, the islands of the Archipelago, and throughout Mauritania. They differ from tame asses only in their independence and liberty, and in their being stronger and more nimble: but in their shape they are the same. See on(note).
The bands of the wild ass? - ערוד arod, the brayer, the same animal, but called thus because of the frequent and peculiar noise he makes. But Mr. Good supposes this to be a different animal from the wild ass, (the jichta or equus hemionus), which is distinguished by having solid hoofs, a uniform color, no cross on the back, and the tail hairy only at the tip. The ears and tail resemble those of the zebra; the hoofs and body, those of the ass; and the limbs, those of the horse. It inhabits Arabia, China, Siberia, and Tartary, in glassy saline plains or salt wastes, as mentioned in the following verse.
Albert Barnes: Notes on the Bible - 1834
39:5: Who hath sent out the wild ass free? - For a description of the wild ass, see the notes at . On the meaning of the word rendered "free" (חפשׁי chophshı̂ y), see the notes at Isa 58:6. These animals commonly "inhabit the dry and mountainous parts of the deserts of Great Tartary, but not higher than about latitude 48 degrees. They are migratory, and arrive in vast troops to feed, during the summer, on the tracts to the north and east of the sea of Aral. About autumn they collect in herds of hundreds, and even thousands, and direct their course southward toward India to enjoy a warm retreat during winter. But they more usually retire to Persia, where they are found in the mountains of Casbin; and where part of them remain during the whole year. They are also said to penetrate to the southern parts of India, to the mountains of Malabar and Gelconda. These animals were anciently found in Palestine, Syria, Arabia Deserta, Mesopotamia, Phrygia, and Lycaonia, but they rarely occur in those regions at the present time, and seem to be almost entirely confined to Tartary, some parts of Persia and India, and Africa. Their manners resemble those of the wild horse.
They assembIe in troops under the conduct of a leader or sentinel; and are extremely shy and vigilant. They will, however, stop in the midst of their course, and even suffer the approach of man for an instant, and then dart off with the utmost rapidity. They have been at all times celebrated for their swiftness. Their voice resembles that of the common ass, but is shriller." "Rob. Calmet." The Onager or wild ass is doubtless "the parent stock from which we have derived the useful domestic animal, which seems to have degenerated the further it has been removed from its parent seat in Central Asia. It is greatly distinguished in spirit and grace of form from the domestic ass. It is taller and more dignified; it holds the head higher, and the legs are more elegantly shaped. Even the head, though large in proportion to the body, has a finer appearance, from the forehead being more arched; the neck by which it is sustained is much longer, and has a more graceful bend. It has a short mane of dark and woolly hair; and a stripe of dark bushy hair also runs along the ridge of the back from the mane to the tail. The hair of the body is of a silver gray, inclining to flaxen color in some parts, and white under the belly.
The hair is soft and silken, similar in texture to that of the camel." - The Pictorial Bible. It is of this animal, so different in spirit, energy, agility, and appearance, from the domestic animal of that name, that we must think in order to understand this passage. We must think of them fleet as the wind, untamed and unbroken, wandering over vast plains in groups and herds, assembled by thousands under a leader or guide, and bounding off with uncontrollable rapidity on the approach of man, if we would feel the force of the appeal which is here made. God asks of Job whether he - who could not even subdue and tame this wild creature - had ordained the laws of its freedom; had held it as a captive, and then set it at liberty to exult over boundless plains in its conscious independence. The idea is, that it was one of the creatures of God, under no laws but such as he had been pleased to impose upon it, and wholly beyond the government of man.
Or who hath loosed the bands of the wild ass? - As if he had been once a captive, and then set free. The illustration is derived from the feeling which attends a restoration to liberty. The freedom of this animal seems to be as productive of exhilaration as if it had been a prisoner or slave, and had been suddenly emancipated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:5: the wild: Job 6:5, Job 11:12, Job 24:5; Gen 16:12; Psa 104:11; Isa 32:14; Jer 2:24, Jer 14:6; Dan 5:21; Hos 8:9
who hath loosed: Gen 49:14
Job 39:6
Carl Friedrich Keil and Franz Delitzsch
39:5
5 Who hath sent forth the wild ass free,
And who loosed the bands of the wild ass,
6 Whose house I made the steppe,
And his dwelling the salt country?
7 He scorneth the tumult of the city,
He heareth not the noise of the driver.
8 That which is seen upon the mountains is his pasture,
And he sniffeth after every green thing.
On the wild ass (not: ass of the forest).
(Note: It is a dirty yellow with a white belly, single-hoofed and long-eared; its hornless head somewhat resembles that of the gazelle, but is much later; its hair has the dryness of the hair of the deer, and the animal forms the transition from the stag and deer genus to the ass. It is entirely distinct from the mah or baqar el-wahsh, wild ox, whose large soft eyes are so much celebrated by the poets of the steppe. This latter is horned and double-hoofed, and forms the transition from the stag to the ox distinct from the ri'm, ראם, therefore perhaps an antelope of the kind of the Indian nlgau, blue ox, Portax tragocamelus. I have not seen both kinds of animals alive, but I have often seen their skins in the tents of the Ruwal. Both kinds are remarkable for their very swift running, and it is especially affirmed of the fer that no rider can overtake it. The poets compare a troop of horsemen that come rushing up and vanish in the next moment to a herd of fer. In spite of its difficulty and hazardousness, the nomads are passionately given to hunting the wild ass, and the proverb cited by the Kms: kull es-sêd bigôf el-ferâ (every hunt sticks in the belly of the fer, i.e., compared with that, every other hunt is nothing), is perfectly correct. When the approach of a herd, which always consists of several hundred, is betrayed by a cloud of dust which can be seen many miles off, so many horsemen rise up from all sides in pursuit that the animals are usually scattered, and single ones are obtained by the dogs and by shots. The herd is called gemı̂le, and its leader is called ‛anûd (ענוּד),as with gazelles. - Wetzst.)
In Hebr. and Arab. it is פּרא (ferâ or himâr el-wahsh, i.e., asinus ferus), and Aram. ערוד; the former describes it as a swift-footed animal, the latter as an animal shy and difficult to be tamed by the hand of man; "Kulan" is its Eastern Asiatic name. lxx correctly translates: τίς δὲ ἐστιν ὁ ἀφεὶς ὄνον ἄγριον ἐλεύθερον. חפשׁי is the acc. of the predicate (comp. Gen 33:2; Jer 22:30). Parallel with ערבה (according to its etymon perhaps, land of darkness, terra incognita) is מלחה, salt adj. or (sc. ארץ) a salt land, i.e., therefore unfruitful and incapable of culture, as the country round the Salt Sea of Palestine: that the wild ass even gladly licks the salt or natron of the desert, is a matter of fact, and may be assumed, since all wild animals that feed on plants have a partiality, which is based on chemical laws of life, for licking slat. On Job 39:8 Ew. observes, to render יתוּר as "what is espied" is insecure, "on account of the structure of the verse" (Gramm. S. 419, Anm.). This reason is unintelligible; and in general there is no reason for rendering יתוּר, after lxx, Targ., Jer., and others, as an Aramaic 3 fut. with a mere half vowel instead of Kametz before the tone = יתוּר, which is without example in Old Testament Hebrew (for יהוּא, Eccles 11:3, follows the analogy of יהי), but יתוּר signifies either abundantia (after the form יבוּל, לחוּם Job 20:23, from יתר, Arab. wtr, p. 571) or investigabile, what can be searched out (after the form יקוּם, that which exists, from תּוּר, Arab. târ, to go about, look about), which, with Olsh. 212, and most expositors, we prefer.
John Gill
39:5 Who hath sent out the wild ass free?.... Into the wide waste, where it is, ranges at pleasure, and is not under the restraint of any; a creature which, as it is naturally wild, is naturally averse to servitude, is desirous of liberty and maintains it: not but that it may be tamed, as Pliny (m) speaks of such as are; but it chooses to be free, and, agreeably to its nature, it is sent out into the wilderness as such: not that it is set free from bondage, for in that it never was until it is tamed; but its nature and inclination, and course it pursues, is to be free. And now the question is, who gave this creature such a nature, and desire after liberty? and such power to maintain it? and directs it to take such methods to secure it, and keep clear of bondage? It is of God;
or who hath loosed the bands of the wild ass? not that it has any naturally upon it, and is loosed from them; but because it is as clear of them as such creatures are, which have been in bands and are freed from them: therefore this mode of expression is used, and which signifies the same as before.
(m) Nat. Hist. l. 8. c. 44.
John Wesley
39:5 Sent - Who hath given him this disposition that he loves freedom, and hates that subjection which other creatures quietly endure? Loosed - Who keeps him from receiving the bands, and submitting to the service of man.
Robert Jamieson, A. R. Fausset and David Brown
39:5 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 Jer 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.
39:639:6: ※ Եդ ՚ի նմա կապանս զառապարս, եւ բնակութիւն նմա զաղտաղտուկս[9519]։ [9519] Ոմանք. Եդ նմա. կամ՝ ՚ի նմա կայանս զառա՛՛... եւ զբնակութիւնս։
6 Նրան իբրեւ կայան սահմանել եմ առապարները, իբրեւ բնակավայր՝ աղուտները:
6 Որո՞ւ տուի դաշտը տան համար Ու անապատը՝ անոր բնակութեանը համար։
Եդի նմա կայանս զառապարս, եւ բնակութիւն նմա զաղտաղտուկս:

39:6: ※ Եդ ՚ի նմա կապանս զառապարս, եւ բնակութիւն նմա զաղտաղտուկս[9519]։
[9519] Ոմանք. Եդ նմա. կամ՝ ՚ի նմա կայանս զառա՛՛... եւ զբնակութիւնս։
6 Նրան իբրեւ կայան սահմանել եմ առապարները, իբրեւ բնակավայր՝ աղուտները:
6 Որո՞ւ տուի դաշտը տան համար Ու անապատը՝ անոր բնակութեանը համար։
zohrab-1805▾ eastern-1994▾ western am▾
39:639:6 которому степь Я назначил домом и солончаки жилищем?
39:6 ἐθέμην τιθημι put; make δὲ δε though; while τὴν ο the δίαιταν διαιτα he; him ἔρημον ερημος lonesome; wilderness καὶ και and; even τὰ ο the σκηνώματα σκηνωμα camp; tent αὐτοῦ αυτος he; him ἁλμυρίδα αλμυρις salt land
39:6 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שַׂ֣מְתִּי śˈamtî שׂים put עֲרָבָ֣ה ʕᵃrāvˈā עֲרָבָה desert בֵיתֹ֑ו vêṯˈô בַּיִת house וּֽ ˈû וְ and מִשְׁכְּנֹותָ֥יו miškᵊnôṯˌāʸw מִשְׁכָּן dwelling-place מְלֵֽחָה׃ mᵊlˈēḥā מְלֵחָה salt country
39:6. cui dedi in solitudine domum et tabernacula eius in terra salsuginisTo whom I have given a house in the wilderness, and his dwellings in the barren land.
6. Whose house I have made the wilderness, and the salt land his dwelling place.
39:6. I have given a house in solitude to him, and his tabernacle is in the salted land.
Whose house I have made the wilderness, and the barren land his dwellings:

39:6 которому степь Я назначил домом и солончаки жилищем?
39:6
ἐθέμην τιθημι put; make
δὲ δε though; while
τὴν ο the
δίαιταν διαιτα he; him
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
τὰ ο the
σκηνώματα σκηνωμα camp; tent
αὐτοῦ αυτος he; him
ἁλμυρίδα αλμυρις salt land
39:6
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שַׂ֣מְתִּי śˈamtî שׂים put
עֲרָבָ֣ה ʕᵃrāvˈā עֲרָבָה desert
בֵיתֹ֑ו vêṯˈô בַּיִת house
וּֽ ˈû וְ and
מִשְׁכְּנֹותָ֥יו miškᵊnôṯˌāʸw מִשְׁכָּן dwelling-place
מְלֵֽחָה׃ mᵊlˈēḥā מְלֵחָה salt country
39:6. cui dedi in solitudine domum et tabernacula eius in terra salsuginis
To whom I have given a house in the wilderness, and his dwellings in the barren land.
39:6. I have given a house in solitude to him, and his tabernacle is in the salted land.
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Adam Clarke: Commentary on the Bible - 1831
39:6: Whose house - Habitation, or place of resort.
The barren land - מלחה melechah, the salt land, or salt places, as in the margin. See above.
Albert Barnes: Notes on the Bible - 1834
39:6: Whose house I have made - God had appointed its home in the desert.
And the barren land his dwellings - Margin, as in Hebrew "salt places." Such places were usually barren. Psa 107:34, "he turneth a fruitful land into barrenness." Hebrew "saltness." Thus, Virgil, Geor. ii. 238-240:
Salsa antem tellus, et quae, perhibetur amara.
Frugibus infelix: ea nec mansuescit arando;
Nec Baccho genus, aut pomis sua nomina servat.
Compare Pliny, Nat. His. 31, 7, Deu 29:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:6: barren land: Heb. salt places, Deu 29:23; Psa 107:34; Jer 17:6; Eze 47:11
Job 39:7
Geneva 1599
39:6 Whose house I have made the wilderness, and the (f) barren land his dwellings.
(f) That is, the barren ground where no good fruit grows.
John Gill
39:6 Whose house I have made the wilderness,.... Appointed that to be his place of residence, as being agreeable to his nature, at a distance from men, and in the less danger of being brought into subjection by them. Such were the deserts of Arabia; where, as Xenophon (n) relates, were many of these creatures, and which he represents as very swift: and Leo Africanus (o) says, great numbers of them are found in deserts, and on the borders of deserts; hence said to be used to the wilderness Jer 2:24;
and the barren land his dwellings; not entirely barren, for then it could not live there; but comparatively, with respect to land that is fruitful: or "salt land" (p); for, as Pliny (q) says, every place where salt is, is barren.
(n) De Expedition. Cyri, l. 1. (o) Descriptio Africae, l. 9. p. 752. (p) "salsuginem", Montanus; "salsuginosam terram", Junius & Tremellius, Piscator. (q) Nat. Hist. l. 31. c. 7.
Robert Jamieson, A. R. Fausset and David Brown
39:6 barren--literally, "salt," that is, unfruitful. (So Ps 107:34, Margin.)
39:739:7: Ծա՛ղր առնէ զբազմամբոխ քաղաքաց, եւ զբամբասանս հարկահանաց ո՛չ լսէ.
7 Ծաղրում է նա քաղաքների խաժամուժին ու չի լսում մեղադրանքներն հարկահանների:
7 Անիկա քաղաքին աղաղակը ծաղր կ’ընէ Ու հարկահանին պոռալը չի լսեր։
Ծաղր առնէ զբազմամբոխ քաղաքաց, եւ զբամբասանս հարկահանաց ոչ լսէ:

39:7: Ծա՛ղր առնէ զբազմամբոխ քաղաքաց, եւ զբամբասանս հարկահանաց ո՛չ լսէ.
7 Ծաղրում է նա քաղաքների խաժամուժին ու չի լսում մեղադրանքներն հարկահանների:
7 Անիկա քաղաքին աղաղակը ծաղր կ’ընէ Ու հարկահանին պոռալը չի լսեր։
zohrab-1805▾ eastern-1994▾ western am▾
39:739:7 Он посмевается городскому многолюдству и не слышит криков погонщика,
39:7 καταγελῶν καταγελαω ridicule πολυοχλίας πολυοχλια city μέμψιν μεμψις though; while φορολόγου φορολογος not ἀκούων ακουω hear
39:7 יִ֭שְׂחַק ˈyiśḥaq שׂחק laugh לַ la לְ to הֲמֹ֣ון hᵃmˈôn הָמֹון commotion קִרְיָ֑ה qiryˈā קִרְיָה town תְּשֻׁאֹ֥ות tᵊšuʔˌôṯ תְּשֻׁאָה shouting נֹ֝וגֵ֗שׂ ˈnôḡˈēś נגשׂ drive לֹ֣א lˈō לֹא not יִשְׁמָֽע׃ yišmˈāʕ שׁמע hear
39:7. contemnit multitudinem civitatis clamorem exactoris non auditHe scorneth the multitude of the city, he heareth not the cry of the driver.
7. He scorneth the tumult of the city, neither heareth he the shoutings of the driver.
39:7. He despises the crowded city; he does not pay attention to the bellow of the tax collector.
He scorneth the multitude of the city, neither regardeth he the crying of the driver:

39:7 Он посмевается городскому многолюдству и не слышит криков погонщика,
39:7
καταγελῶν καταγελαω ridicule
πολυοχλίας πολυοχλια city
μέμψιν μεμψις though; while
φορολόγου φορολογος not
ἀκούων ακουω hear
39:7
יִ֭שְׂחַק ˈyiśḥaq שׂחק laugh
לַ la לְ to
הֲמֹ֣ון hᵃmˈôn הָמֹון commotion
קִרְיָ֑ה qiryˈā קִרְיָה town
תְּשֻׁאֹ֥ות tᵊšuʔˌôṯ תְּשֻׁאָה shouting
נֹ֝וגֵ֗שׂ ˈnôḡˈēś נגשׂ drive
לֹ֣א lˈō לֹא not
יִשְׁמָֽע׃ yišmˈāʕ שׁמע hear
39:7. contemnit multitudinem civitatis clamorem exactoris non audit
He scorneth the multitude of the city, he heareth not the cry of the driver.
39:7. He despises the crowded city; he does not pay attention to the bellow of the tax collector.
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Adam Clarke: Commentary on the Bible - 1831
39:7: He scorneth the multitude - He is so swift that he cannot be run or hunted down. See the description in(note).
Albert Barnes: Notes on the Bible - 1834
39:7: He scorneth the multitude of the city - That is, he sets all this at defiance; he is not intimidated by it. He finds his home far away from the city in the wild freedom of the wilderness.
Neither regardeth he the crying of the driver - Margin, "exacter." The Hebrew word properly means a collector of taxes or Rev_enue, and hence, an oppressor, and a driver of cattle. The allusion here is to a driver, and the meaning is, that he is not subject to restraint, but enjoys the most unlimited freedom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:7: scorneth: Job 39:18, Job 3:18; Isa 31:4
driver: Heb. exactor, Exo 5:13-16, Exo 5:18; Isa 58:3
Job 39:8
John Gill
39:7 He scorneth the multitude of the city,.... Choosing rather to be alone in the wilderness and free than to be among a multitude of men in a city, and be a slave as the tame ass; or it despises and defies a multitude of men, that may come out of cities to take it, Leo Africanus says (r) it yields to none for swiftness but Barbary horses: according to Xenophon (s), it exceeds the horse in swiftness; and when pursued by horsemen, it will outrun them, and stand still and rest till they come near it, and then start again; so that there is no taking it, unless many are employed. Aristotle (t) says it excels in swiftness; and, according to Bochart (u), it has its name in Hebrew from the Chaldee word "to run". Or it may be rendered, "the noise of the city", so Cocceius; the stir and bustle in it, through a multiplicity of men in business;
neither regardeth he the crying of the driver; or "hears" (w): he neither feels his blows, nor hears his words; urging him to move faster and make quicker dispatch, as the tame ass does; he being neither ridden nor driven, nor drawing in a cart or plough.
(r) Ut supra. (Descriptio Africae, l. 9. p. 752.) (s) Ut supra. (De Expedition. Cyril, l. 1.) (t) Hist. Animal. l. 6. c. 36. (u) Hierozoic. par. 1. l. 1. c. 9. col. 63. (w) "non audiet", Pagninus, Montanus.
John Wesley
39:7 Scorneth - He feareth them not when they pursue him, because he is swift, and can easily escape them. Driver - He will not be brought to receive his yoke, nor to do his drudgery.
Robert Jamieson, A. R. Fausset and David Brown
39:7 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.
39:839:8: դիտէ զլերինս արօտի իւրոյ. եւ զհետս ամենայն դալարւոյ շրջի խնդրել[9520]։ [9520] Ոմանք. Եւ զհետ ամենայն դալարոյ։
8 Դիտում է իր լեռնոտ արօտավայրերը ու շրջում է՝ ամէն դալարիք փնտռելու:
8 Անոր պտըտած լեռները իր արօտն են Ու ամէն տեսակ խոտ կը փնտռէ։
Դիտէ զլերինս արօտի իւրոյ, եւ զհետս ամենայն դալարւոյ շրջի խնդրել:

39:8: դիտէ զլերինս արօտի իւրոյ. եւ զհետս ամենայն դալարւոյ շրջի խնդրել[9520]։
[9520] Ոմանք. Եւ զհետ ամենայն դալարոյ։
8 Դիտում է իր լեռնոտ արօտավայրերը ու շրջում է՝ ամէն դալարիք փնտռելու:
8 Անոր պտըտած լեռները իր արօտն են Ու ամէն տեսակ խոտ կը փնտռէ։
zohrab-1805▾ eastern-1994▾ western am▾
39:839:8 по горам ищет себе пищи и гоняется за всякою зеленью.
39:8 κατασκέψεται κατασκεπτομαι mountain; mount νομὴν νομη grazing; spreading αὐτοῦ αυτος he; him καὶ και and; even ὀπίσω οπισω in back; after παντὸς πας all; every χλωροῦ χλωρος green ζητεῖ ζητεω seek; desire
39:8 יְת֣וּר yᵊṯˈûr תור spy הָרִ֣ים hārˈîm הַר mountain מִרְעֵ֑הוּ mirʕˈēhû מִרְעֶה pasture וְ wᵊ וְ and אַחַ֖ר ʔaḥˌar אַחַר after כָּל־ kol- כֹּל whole יָרֹ֣וק yārˈôq יָרֹוק green plants יִדְרֹֽושׁ׃ yiḏrˈôš דרשׁ inquire
39:8. circumspicit montes pascuae suae et virentia quaeque perquiritHe looketh round about the mountains of his pasture, and seeketh for every green thing,
8. The range of the mountains is his pasture, and he searcheth after every green thing.
39:8. He looks around the mountains of his pasture, and he searches everywhere for green plants.
The range of the mountains [is] his pasture, and he searcheth after every green thing:

39:8 по горам ищет себе пищи и гоняется за всякою зеленью.
39:8
κατασκέψεται κατασκεπτομαι mountain; mount
νομὴν νομη grazing; spreading
αὐτοῦ αυτος he; him
καὶ και and; even
ὀπίσω οπισω in back; after
παντὸς πας all; every
χλωροῦ χλωρος green
ζητεῖ ζητεω seek; desire
39:8
יְת֣וּר yᵊṯˈûr תור spy
הָרִ֣ים hārˈîm הַר mountain
מִרְעֵ֑הוּ mirʕˈēhû מִרְעֶה pasture
וְ wᵊ וְ and
אַחַ֖ר ʔaḥˌar אַחַר after
כָּל־ kol- כֹּל whole
יָרֹ֣וק yārˈôq יָרֹוק green plants
יִדְרֹֽושׁ׃ yiḏrˈôš דרשׁ inquire
39:8. circumspicit montes pascuae suae et virentia quaeque perquirit
He looketh round about the mountains of his pasture, and seeketh for every green thing,
39:8. He looks around the mountains of his pasture, and he searches everywhere for green plants.
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Adam Clarke: Commentary on the Bible - 1831
39:8: The range of the mountains - The mountains and desert places are his peculiar places of pasture; and he lives on any thing that is green, or any kind of vegetable production.
Albert Barnes: Notes on the Bible - 1834
39:8: The range of the mountains is his pasture - The word rendered "range" יתור yâ thû r, means properly a "searching out," and then that which is obtained by search. The word "range" expresses the idea with sufficient exactness. The usual range of the wild ass is the mountains. Pallas, who has given a full description of the habits of the Onager, or wild ass, states, that it, especially loves desolate hills as its abode. "Acts of the Society of Sciences of Petersburg," for the year 1777.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:8: Job 40:15, Job 40:20-22; Gen 1:29, Gen 1:30; Psa 104:27, Psa 104:28, Psa 145:15, Psa 145:16
Job 39:9
John Gill
39:8 The range of the mountains is his pasture,.... It ranges about the mountains for food; it looks about for it, as the word signifies, and tries first one place and then another to get some, it having short commons there;
and he searcheth after every green thing; herb or plant, be it what it will that is green, it seeks after; and which being scarce in deserts and mountains, it searches about for and feeds upon it, wherever it can find it; grass being the peculiar food of these creatures, see Job 6:5; and which is observed by naturalists (x).
(x) Oppiani Cyneget. l. 3.
John Wesley
39:8 Mountains - He prefers that mean provision with his freedom, before the fattest pastures with servitude.
Robert Jamieson, A. R. Fausset and David Brown
39:8 The range--literally, "searching," "that which it finds by searching is his pasture."
39:939:9: Եթէ կամիցի քեզ միեղջուրուն ծառայել, կամ հանգչել առ մսուր քո[9521]. [9521] Ոմանք. Միեղջերուի. կամ՝ միեղջուրին ծառայել։
9 Միեղջերուն յօժար կը լինի՞ ծառայելու քեզ կամ հանգստանալու քո մսուրի մէջ:
9 Միեղջերուն քեզի ծառայելու կը հաճի՞,Կամ քու մսուրիդ քով գիշերը կը մնա՞յ։
Եթէ կամիցի՞ քեզ միեղջերուն ծառայել, կամ հանգչել առ մսուր քո:

39:9: Եթէ կամիցի քեզ միեղջուրուն ծառայել, կամ հանգչել առ մսուր քո[9521].
[9521] Ոմանք. Միեղջերուի. կամ՝ միեղջուրին ծառայել։
9 Միեղջերուն յօժար կը լինի՞ ծառայելու քեզ կամ հանգստանալու քո մսուրի մէջ:
9 Միեղջերուն քեզի ծառայելու կը հաճի՞,Կամ քու մսուրիդ քով գիշերը կը մնա՞յ։
zohrab-1805▾ eastern-1994▾ western am▾
39:939:9 Захочет ли единорог служить тебе и переночует ли у яслей твоих?
39:9 βουλήσεται βουλομαι want δέ δε though; while σοι σοι you μονόκερως μονοκερως give allegiance; subject ἢ η or; than κοιμηθῆναι κοιμαω doze; fall asleep ἐπὶ επι in; on φάτνης φατνη manger σου σου of you; your
39:9 הֲ hᵃ הֲ [interrogative] יֹ֣אבֶה yˈōveh אבה want רֵּ֣ים rrˈêm רְאֵם wild oxen עָבְדֶ֑ךָ ʕāvᵊḏˈeḵā עבד work, serve אִם־ ʔim- אִם if יָ֝לִ֗ין ˈyālˈîn לין lodge עַל־ ʕal- עַל upon אֲבוּסֶֽךָ׃ ʔᵃvûsˈeḵā אֵבוּס manger
39:9. numquid volet rinoceros servire tibi aut morabitur ad praesepe tuumShall the rhinoceros be willing to serve thee, or will he stay at thy crib?
9. Will the wild-ox be content to serve thee? or will he abide by thy crib?
39:9. Will the rhinoceros be willing to serve you, and will he remain in your stall?
Will the unicorn be willing to serve thee, or abide by thy crib:

39:9 Захочет ли единорог служить тебе и переночует ли у яслей твоих?
39:9
βουλήσεται βουλομαι want
δέ δε though; while
σοι σοι you
μονόκερως μονοκερως give allegiance; subject
η or; than
κοιμηθῆναι κοιμαω doze; fall asleep
ἐπὶ επι in; on
φάτνης φατνη manger
σου σου of you; your
39:9
הֲ hᵃ הֲ [interrogative]
יֹ֣אבֶה yˈōveh אבה want
רֵּ֣ים rrˈêm רְאֵם wild oxen
עָבְדֶ֑ךָ ʕāvᵊḏˈeḵā עבד work, serve
אִם־ ʔim- אִם if
יָ֝לִ֗ין ˈyālˈîn לין lodge
עַל־ ʕal- עַל upon
אֲבוּסֶֽךָ׃ ʔᵃvûsˈeḵā אֵבוּס manger
39:9. numquid volet rinoceros servire tibi aut morabitur ad praesepe tuum
Shall the rhinoceros be willing to serve thee, or will he stay at thy crib?
39:9. Will the rhinoceros be willing to serve you, and will he remain in your stall?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-12. Подобною же неспособностью к приручению отличается животное "реем", "единорог" синодального чтения, "monokerwV" LXX, rinokerwV Акилы и Вульгаты (ложное истолкование monokerwV LXX). Новейшие экзегеты - Делич, Ланге и др. на основании Талмуда, свидетельств Плиния Младшего и египетских памятников об однорогой антилопе разумеют под "реем" водящуюся и до настоящего временя в Сирии белую газель, - орикса. И наконец, третьи: Гезениус, Де Ветте, Умбрейт, видят в нем дикого быка. Последнее мнение едва ли не самое верное. Единорог противополагается однородному с ним домашнему животному, употребляемому для обработки полей т. е. волу; с последним же однороден дикий бык.
Adam Clarke: Commentary on the Bible - 1831
39:9: Will the unicorn be willing to serve thee? - The "fine elegant animal like a horse, with one long rich curled horn growing out of his forehead," commonly called the unicorn, must be given up as fabulous. The heralds must claim him as their own; place him in their armorial bearings as they please, to indicate the unreal actions, fictitious virtues, and unfought martial exploits of mispraised men. It is not to the honor of the royal arms of Great Britain that this fabulous animal should be one of their supporters. The animal in question, called רים reim, is undoubtedly the rhinoceros, who has the latter name from the horn that grows on his nose. The rhinoceros is known by the name of reim in Arabia to the present day. He is allowed to be a savage animal, showing nothing of the intellect of the elephant. His horn enables him to combat the latter with great success; for, by putting his nose under the elephant's belly, he can rip him up. His skin is like armor, and so very hard as to resist sabres, javelins, lances, and even musket-balls; the only penetrable parts being the belly, the eyes, and about the ears.
Or abide by thy crib? - These and several of the following expressions are intended to point out his savage, untameable nature.
Albert Barnes: Notes on the Bible - 1834
39:9: Will the unicorn be willing to serve thee? - In the pRev_ious part of the argument, God had appealed to the lion, the raven, the goats of the rock, the hind, and the wild ass; and the idea was, that in the instincts of each of these classes of animals, there was some special proof of wisdom. He now turns to another class of the animal creation in proof of his own supremacy and power, and lays the argument in the great strength and in the independence of the animal, and in the fact that man had not been able to subject his great strength to the purposes of husbandry. In regard to the animal here referred to, there has been great diversity of opinion among interpreters, nor is there as yet any one pRev_ailing sentiment. Jerome renders it "rhinoceros;" the Septuagint, μονόκερως monokerō s, the "unicorn;" the Chaldee and the Syraic retain the Hebrew word; Gesenius, Herder, Umbreit, and Noyes, render it the "buffalo;" Schultens, "alticornem;" Luther and Coverdale, the "unicorn;" Rosenmuller, the "onyx," a large and fierce species of the antelope; Calmet supposes that the rhinoceros is intended; and Prof. Robinson, in an extended appendage to the article of Calmet (art. Unicorn), has endeavored to show that the wild buffalo is intended.
Bochart, also, in a long and learned argument, has endeavored to show; that the rhinoceros cannot be meant. Hieroz. P. i. Lib. iii. chapter xxvi. He maintains that a species of antelope is referred to, the "rim" of the Arabs. DeWette (Com. on Psa 22:21) accords with the opinion of Gesenius, Robinson, and others, that the animal referred to is the buffalo of the Eastern continent, the bos bubalus of Linnaeus, an animal which differs from the American buffalo only in the shape of the horns and the absence of the dewlap. The word which occurs here, and which is rendered "unicorn" (רים rê ym or ראם re'ê m, is used in the Scriptures only in the following places, where in the singular or plural it is uniformly rendered "unicorn," or "unicorns" - Num 23:22; Deu 33:17; -10; Psa 22:21; Psa 29:6; Psa 92:10; and Isa 34:7. By a reference to these passages, it will be found that the animal had the following characteristics:
(1) It was distinguished for its strength; see of this chapter. Num 23:22, "he (that is, Israel, or the Israelites) hath as it were the strength of a unicorn - ראם re'ê m. In Num 24:8, the same declaration is repeated. It is true that the Hebrew word in both these places (תועפה tô‛ â phâ h) may denote rapidity of motion, speed; but in this place the notion of strength must be principally intended, for it was of the power of the people, and their ability manifested in the number of their hosts, that Balaam is speaking. Bochart, however (Hieroz. P. i. Lib. iii. c. xxvii.), supposes that the word means, not strength, or agility, but height, and that the idea is, that the people referred to by Balaam was a lofty or elevated people. If the word means strength, it was most appropriate to compare a vast host of people with the vigor and force of an untamable wild animal. The idea of speed or of loftiness does not so well suit the connection.
(2) It was an animal that was not subjected to the service of tilling the soil, and that was supposed to be incapable of being so trained. Thus, in the place before us it is said, that he could not be so domesticated that he would remain like the ox at the crib; that he could not be yoked to the plow; that he could not be employed and safely left to pursue the work of the field; and that he could not be so subdued that it would be safe to attempt to bring home the harvest by his aid. From all these declarations, it is plain that he was regarded as a wild and untamed animal; an animal that was not then domesticated, and that could not be employed in husbandry. This characteristic would agree with either the antelope, the onyx, the buffalo, the rhinoceros, or the supposed unicorn, With which of them it will best accord, we may be able to determine when all his characteristics are examined.
(3) The strength of the animal was in his horns. This was one of his special characteristics, and it is evidently by this that he is designed to be distinguished. Deu 33:17, "his glory is like the firstling of a bullock, and his horns like the horns of unicorns." Psa 92:10, "my horn shalt thou exalt like the horn of an unicorn." Psa 22:21, "thou hast heard me (saved me) from the horns of the unicorns." It is true, indeed, as Prof. Robinson has remarked (Calmet, art. "Unicorn"), the word ראם re'ê m has in itself no reference to horns, nor is there in the Hebrew an illusion any where to the supposition that the animal here referred to has only one horn. WheRev_er, in the Scriptures, the animal is spoken of with any allusion to this member, the expression is in the plural, "horns." The only variation from this, even in the common version, is in Psa 92:10, where the Hebrew is simply, "My horn shalt thou exalt like an unicorn, "where the word horn, as it stands in the English version, is not expressed. There is, indeed, in this passage, some obvious allusion to the horns of this animal, but all the force of the comparison will be retained if the word inserted in the ellipsis is in the plural number. The horn or horns of the ראם re'ê m were, however, beyond question, the principal seat of strength, and the instruments of assault and defense. See the passage in Deu 33:17, "With them he shall push the people together to the ends of the earth."
(4) There was some special majesty or dignity in the horns of this animal that attracted attention, and that made them the proper symbol of dominion and of royal authority. Thus, in Psa 92:10, "My horn shalt thou exalt like the horn of an unicorn," where the reference seems to be to a kingly authority or dominion, of which the horn was an appropriate symbol. These are all the characteristics of the animal referred to in the Scriptures, and the question is, With what known animal do they best correspond? The principal animals referred to by those who have examined the subject at length are, the onyx or antelope; the buffalo; the animal commonly referred to as the unicorn, and the rhinoceros. The principal characteristic of the unicorn was supposed to be, that it had a long, slender horn projecting from the forehead; the horn of the rhinoceros is on the snout, or the nose.
I. In regard to the antelope, or the "rim" of the modern Arabs, supposed by Bochart to be the animal here referred to, it seems clear that there are few characteristics in common between the two animals. The onyx or antelope is not distinguished as this animal is for strength, nor for the fact that it is especially untamable, nor that its strength is in its horns, nor that it is of such size and proportions that a comparison would naturally be suggested between it and the ox. In all that is said of the animal, we think of one greater in bulk, in strength, in untamableness, than the onyx; an animal more distinguished for conquest and subduing other animals before him. Bochart has collected much that is fabulous respecting this animal, from the rabbis and the Arabic writers, which it is not needful here to repeat; see the Hieroz. P. i. Lib. iii. c. xxvii.; or Scheutzer, Physi. Sac. on Num 23:22.
II. The claims of the "buffalo" to be regarded as the animal here referred to, are much higher than those of the onyx, and the opinion that this is the animal intended is entertained by such names as those of Gesenius, DeWette, Robinson, Umbreit, and Herder. But the objections to this seem to me to be insuperable, and the arguments are not such as to carry conviction. The principal objections to the opinion are:
(1) That the account in regard to the horns of the ראם re'ê m by no means agrees with the fact in regard to the bison, or buffalo. The buffalo is an animal of the cow kind (Goldsmith), and the horns are short and crooked, and by no means distinguished for strength. They do not in fact surpass in this respect the horns of many other animals, and are not such as would occur ordinarily as the prominent characteristic in their description. It is true that there are instances where the horns of the wild buffalo are large, but this does not appear to be the case ordinarily. Mr. Pennant mentions a pair of horns in the British Museum, which are six feet and a half long, and the hollow of which will hold five quarts. Lobo affirms that some of the horns of the buffalo in Abyssinia will hold ten quarts; and Dillon saw some in India that were ten feet long. But these were manifestly extraordinary cases.
(2) The animal here referred to was evidently a stronger and a larger animal than the wild ox or the buffalo. "The Oriental buffalo appears to be so closely allied to our common ox, that without an attentive examination it might be easily mistaken for a variety of that animal. In point of size, it is rather superior to the ox; and upon an accurate inspection, it is observed to differ in the shape and magnitude of the head, the latter being larger than in the ox." "Robinson, in Calmet." The animal here referred to was such as to make the contrast particularly striking between him and the ox. The latter could be employed for labor; the former, though greatly superior in strength, could not.
(3) The ראם re'ê m, it was supposed, could not be tamed and made to subserve domestic purposes. The buffalo, however, can be made as serviceable as the ox, and is actually domesticated and employed in agricultural purposes. Niebuhr remarks that he saw buffalo not only in Egypt, but also at Bombay, Surat, on the Euphrates, Tigris, Orontes, and indeed in all marshy regions and near large rivers. Sonnini remarks that in Egypt the buffalo, though but recently domesticated, is more numerous than the common ox, and is there equally domestic, and in Italy they are known to be commonly employed in the Pontine marshes, where the fatal nature of the climate acts on common cattle, but affects buffalo less. It is true that the animal has been comparatively recently domesticated, and that it was doubtless known in the time of Job only as a wild, savage, ferocious animal; but still the description here is that of an animal not only that was not then tamed, but obviously of one that could not well be employed in domestic purposes.
We are to remember that the language here is that of God himself, and that therefore it may be regarded as descriptive of what the essential nature of the animal was, rather than what it was supposed to be by the persons to whom the language was addressed. One of the principal arguments alleged for supposing that the animal here referred to by the ראם re'ê m was the buffalo, is, that the rhinoceros was probably unknown in the land where Job resided, and that the unicorn was altogether a fabulous animal. This difficulty will be considered in the remarks to be made on the claims of each of those animals.
III. It was an early opinion, and the opinion was probably entertained by the authors of the Septuagint translation, and by the English translators as well as by others, that the animal here referred to was the unicorn. This animal was long supposed to be a fabulous animal, and it has not been until recently that the evidences of its existence have been confirmed. These evidences are adduced by Rosenmuller, "Morgenland, ii. p. 269, following," and by Prof. Robinson, "Calmet, pp. 908, 909." They are, summarily, the following:
(1) Pliny mentions such an animal, and gives a description of it, though from his time for centuries it seems to have been unknown. "His. Nat. 8, 21." His language is, Asperrimam autem feram monocerotem reliquo corpore equo similem, capite cervo, pedibus elephanti, cauda apro, mugitu gravi, uno cornu nigro media fronte cubitorum duum eminente. IIanc feram vivam negant capi. "The unicorn is an exceeding fierce animal, resembling a horse as to the rest of his body, but having the head like a stag, the feet like an elephant, and the tail like a wild boar; its roaring is loud; and it has a black horn of about two cubits projecting from the middle of the forehead."
(2) The figure of the unicorn, in various attitudes, according to Niebuhr, is depicted on almost all the staircases in the ruins of Persepolis. "Reisebeschreib. ii. S. 127."
(3) In 1530, Ludovice de Bartema, a Roman patrician, visited Mecca under the assumed character of a Mussulman, and among other curiosities that he mentions, he says, "On the other side of the caaba is a walled court, in which we saw two unicorns that were pointed out to us as a rarity; and they are indeed truly remarkable. The larger of the two is built like a three-year-old colt, and has a horn upon the forehead about three ells long. This animal has the color of a yellowish-brown horse, a head like a stag, a neck not very long, with a thin mane; the legs are small and slender like those of a hind or roe; the hoofs of the fore feet are divided, and resemble the hoofs of a goat. Rosenmuller. "Alte u. neue Morgenland, No. 377. Thes ii. S. 271, 272."
(4) Don Juan Gabriel, a Portuguese colonel, who lived several years in Abyssinia, assures us that in the region of Agamos, in the Abyssinian province of Darners, he had seen an animal of the form and size of a middle-sized horse, of a dark, chestnut-brown color, and with a whitish horn about five spans long upon its forehead; the mane and tail were black, and the legs long and slender. Several other Portuguese, who were placed in confinement upon a high mountain in the district Namna, by the Abyssinian king Saghedo, related that they had seen at the mountain several unicorns feeding. These accounts are confirmed by Lobe, who lived for a long time as a missionary in Abyssinia.
(5) Dr. Sparrman the Swedish naturalist, who visited the Cape of Good Hope and the adjacent regions in 1772-1776, gives, in his Travels, the following account: Jacob Kock an observing peasant on Hippopotamus river, who had traveled over a considerable part of Southern Africa, found on the face of a perpendicular rock, a drawing made by the Hotttentots of an animal with a single horn. The Hottentots told him that the animal there represented was very like the horse on which he rode, but had a straight horn upon the forehead. They added, that these one-horned animals were rare; that they ran with great rapidity, and that they were very fierce.
(6) A similar animal is described as having been killed by a party of Hottentots in pursuit of the savage Bushmen in 1791. The animal resembled a horse, was of a light grey color, and with white stripes under the jaw. It had a single horn directly in front, as long as one's arm, and at the base about as thick. Toward the middle the horn was somewhat flattened, but had a sharp point; it was not attached to the bone of the forehead, but was fixed only in the skin. The head was like that of the horse, and the size about the same. These authorities are collected by Rosenmuller, "Alte u. nerve Morgenland," vol. ii. p. 269ff, ed. Leipz. 1818.
(7) To these proofs one other is added by Prof. Robinson. It is copied from the Quarterly Rev_iew for Oct. 1820 (vol. xxiv. p. 120), in a notice of Frazer's Tour through the Himalaya mountains. The information is contained in a letter from Maj. Latter, commanding in the rajah of Sikkim's territories, in the hilly country east of Nepaul. This letter states that the unicorn, so long considered as a fabulous animal, actually exists in the interior of Thibet, where it is well known to the inhabitants. "In a Thibetian manuscript," says Maj. Latter, "containing the names of different animals, which I procured the other day from the hills, the unicorn is classed under the head of those whose hoofs are divided: it is called the one-horned "tso'po." Upon inquiring what kind of an animal it was, to our astonishment, the person who brought the manuscript described exactly the unicorn of the ancients; saying that it was a native of the interior of Thibet, about the size of a tattoo (a horse from twelve to thirteen hands high,) fierce and extremely wild; seldom if ever caught alive, but frequently shot; and that the flesh was used for food. They go together in herds, like wild buffalo, and are frequently to be met with on the borders of the great desert, in that part of the country inhabited by wandering Tartars.'
(8) To these proofs I add another, taken from the Narrative of the Rev_. John Campbell, who thus speaks of it, in his "Travels in South Africa," vol. ii. p. 294. "While in the Mashow territory, the Hottentots brought in a head different from any rhinoceros that had been pRev_iously killed. The common African rhinoceros has a crooked horn resembling a cock's spur, which rises about nine or ten inches above the nose, and inclines backward; immediately behind this is a short thick horn. But the head they brought us had a straight horn projecting three feet from the forehead, about ten inches above the tip of the nose. The projection of this great horn very much resembles that of the fanciful unicorn in the British arms. It has a small, thick, horny substance, eight inches long, immediately behind it, and which can hardly be observed on the animal at the distance of 100 yards, and seems to be designed for keeping fast that which is penetrated by the long horn; so that this species must look like the unicorn (in the sense 'one-horned') when running in the field.
The head resembled in size a nine-gallon cask, and measured three feet from the mouth to the ear; and being much larger than that of the one with the crooked horn, and which measured eleven feet in length, the animal itself must have been still larger and more formidable. From its weight, and the position of the horn, it appears capable of overcoming any creature hitherto known." A fragment of the skull, with the horn, is deposited in the Museum of the London Missionary Society. These testimonies from so many witnesses from different parts of the world, who write without concert, and yet who concur so almost entirely in the account of the size and figure of the animal, leave little room to doubt its real existence. That it is not better known, and that its existence has been doubted, is not wonderful. It is to be remembered that all accounts agree in the representation that it is an animal whose residence is in deserts or mountains, and that large parts of Africa and Asia are still unexplored. We are to remember, also, that the giraffe has been discovered only within a few years, and that the same is true of the gnu, which until recently was held to be a fable of the ancients.
At the same time, however, that the existence of such an animal as that of the unicorn is in the highest degree probable, it is clear that it is not the animal referred to in the passage before us; for
(1) It is in the highest degree improbable that it was so well known as is supposed in the description here; and
(2) The characteristics do not at all agree with the account of the ראם re'ê m of the Scriptures. Neither in regard to the size of the animal, its strength, or the strength of its horns, does it coincide with the account of that animal in the Bible.
IV. If neither of the opinions above referred to be correct, then the only remaining opinion that has weight is, that it refers to the rhinoceros. Besides the considerations above suggested, it may be added that the characteristics of the animal given in the Scriptures all agree with the rhinoceros. In size, strength, wildness, untamableness, and in the power and use of the horn, those characteristics agree accurately with the rhinoceros. The only argument of much weight against this opinion is presented by Prof. Robinson in the following language: "The ראם re'ê m was obviously an animal well known to the Hebrews, being everywhere mentioned with other animals common to the country, while the rhinoceros was never an inhabitant of the country, is nowhere else spoken of by the sacred writers, nor, according to Bochart, either by Aristotle in his treatise of animals, nor by Arabian writers." In reply to this we may observe:
(1) that the ראם re'ê m is mentioned in the Scriptures only in seven places (see above), showing at least that it was probably an animal not very well known in that country, or it would have been alluded to more often;
(2) it is not clear that in those places it is "everywhere mentioned with other animals common to that country," as in the passage before us there is no allusion to any domestic animal; nor is there in Num 23:22; Num 24:8; Psa 92:10. In Psa 22:21, they are mentioned in the same verse with "lions;" in Psa 29:6, in connection with "calves;" and in Isa 34:7, with bullocks and bulls - wild animals inhabiting Idumea. But the entire account is that of an animal that was untamed and that was evidently a foreign animal.
(3) What evidence is there that the Hebrews were well acquainted, as Prof. Robinson supposes, with "the wild buffalo?" Is this animal an inhabitant of Palestine? Is it "elsewhere" mentioned in the Scriptures? Is there any more evidence from the Bible that they were acquainted with it than with the rhinoceros?
(4) It cannot be reasonably supposed that the Hebrews were so unacquainted with the rhinoceros that there could be no allusion to it in their writings. This animal was found in Egypt and in the adjacent countries, and whoever was the writer of the book of Job, there are frequent references in the book to what was well known in Egypt; and at all events, the Hebrews had lived too long in Egypt, and had had too much contact with the Egyptians, to be wholly ignorant of the existence and general character of an animal well known there, and we in fact find just about as frequent mention of it as we should on this supposition. It does not seem, therefore, to admit of reasonable doubt that the rhinoceros is referred to in the passage before us. This animal next to the elephant, is the most powerful of animals. It is usually about twelve feet long; from six to seven feet high; and the circumference of its body is nearly equal to its length.
Its bulk of body, therefore, is about that of the elephant. Its head is furnished with a horn, growing from the snout, sometimes three and a half feet long. This horn is erect, and perpendicular to the bone on which it stands, and it has thus a greater purchase or power than it could have in any other position. "Bruce." Occasionally it is found with a double horn, one above the other, though this is not common. The horn is entirely solid, formed of the hardest bony substance, and so firmly growing on the upper maxillary bone as seemingly to make but a part of it, and so powerful as to justify all the allusions in the Scriptures to the horn of the ראם re'ê m. The skin of this animal is naked, rough, and knotty, lying upon the body in folds, and so thick as to turn the edge of a scimetar, or to resist a musket-ball. The legs are short, strong, and thick, and the hoofs divided into three parts, each pointing forward. It is a native of the deserts of Asia and Africa, and is usually found in the extensive forests which are frequented by the elephant and the lion. It has never been domesticated; never employed in agricultural purposes; and thus, as well as in size and strength, accords with the account which is given of the animal in the passage before us. The following cut will furnish a good illustration of this animal:
Be willing to serve thee. - In plowing and harrowing thy land, and conveying home the harvest, .
Or abide by thy crib - As the ox will. The word used here (ילין yā lı̂ yn) means properly to pass the night; and then to abide, remain, dwell. There is propriety in retaining here the original meaning of the word, and the sense is, Can he be domesticated or tamed? The rhinoceros never has been.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:9: the: Num 23:22; Deu 33:17; Psa 22:21, Psa 92:10
or: Isa 1:3
Job 39:10
Carl Friedrich Keil and Franz Delitzsch
39:9
9 Will the oryx be willing to serve thee,
Or will he lodge in thy crib?
10 Canst thou bind the oryx in the furrow with a leading rein,
Or will he harrow the valleys, following thee?
11 Wilt thou trust him because his strength is great,
And leave thy labour to him?
12 Wilt thou confide in him to bring in thy sowing,
And to garner thy threshing-floor?
In correct texts רים has a Dagesh in the Resh, and היאבה the accent on the penult., as Prov 11:21 ינּקה רע, and Jer 39:12 רּע מאוּמה. The tone retreats according to the rule, Ges. 29, 3, b; and the Dagesh is, as also when the second word begins with an aspirate,
(Note: The National Grammarians call this exception to the rule, that the muta is aspirated when the preceding word ends with a vowel, אתי מרחיק (veniens e longinquo), i.e., the case, where the word ending with a vowel is Milel, whether from the very first, or, when the second word is a monosyllable or has the tone on the penult., on account of the accent that has retreated (in order to avoid two syllables with the chief tone coming together); in this case the aspirate, and in general the initial letter (if capable of being doubled) of the second monosyllabic or penultima-accented word, takes a Dagesh; but this is not without exceptions that are quite as regular. Regularly, the second word is not dageshed if it begins with ו, כ, ל, ב, or if the first word is only a bare verb, e.g., עשׂה לו, or one that has only ו before it, e.g., ועשׂה פסח; the tone of the first word in both these examples retreats, but without the initial of the second being doubled. This is supplementary, and as far as necessary a correction, to what is said in Psalter, i 392, Anm.)
Dag. forte conj., which the Resh also takes, Prov 15:1 מענה־רּך, exceptionally, according to the rule, Ges. 20, 2, a. In all, it occurs thirteen times with Dagesh in the Old Testament - a relic of a mode of pointing which treated the ר (as in Arabic) as a letter capable of being doubled (Ges. 22, 5), that has been supplanted in the system of pointing that gained the ascendency. רים (Ps 22:22, רם) is contracted from ראם (Ps 92:11, plene, ראים), which (= ראם) is of like form with Arab. ri'm (Olsh. 154, a).
(Note: Since ra'ima, inf. ri'mân, has the signification assuescere, ראם, רים, רימנא (Targ.) might describe the oryx as a gregarious animal, although all ruminants have this characteristic in common. On ראם, Arab. r'm, vid., Seetzen's Reise, iii. S. 393, Z 9ff., and also iv. 496.)
Such, in the present day in Syria, is the name of the gazelle that is for the most part white with a yellow back and yellow stripes in the face (Antilope leucoryx, in distinction from Arab. ‛ifrı̂, the earth-coloured, dirty-yellow Antilope oryx, and Arab. ḥmrı̂, himrı̂, the deer-coloured Antilope dorcas); the Talmud also (b. Zebachim, 113b; Bathra, 74b) combines ראימא and אורזילא or ארזילא, a gazelle (Arab. gazâl), and therefore reckons the reêm to the antelope genus, of which the gazelle is a species; and the question, Job 39:10, shows that an animal whose home is on the mountains is intended, viz., as Bochart, and recently Schlottm. (making use of an academic treatise of Lichtenstein on the antelopes, 1824), has proved, the oryx, which the lxx also probably understands when it translates μονοκέρως; for the Talmud. קרש, mutilated from it, is, according to Chullin, 59b, a one-horned animal, and is more closely defined as טביא דבי עילאי, "gazelle (antelope) of Be (Beth)-Illi" (comp. Lewysohn, Zoologie des Talmuds, 1858, 146).
The oryx also appears on Egyptian monuments sometimes with two horns, but mostly with one variously curled; and both Aristotle
(Note: Vid., Sundevall, Die Thierarten des Aristoteles (Stockholm, 1863), S. 64f.)
and Pliny describe it as a one-horned cloven-hoof; so that one must assent to the supposition of a one-horned variety of the oryx (although as a fact of natural history it is not yet fully established), as then there is really tolerably certain information of a one-horned antelope both in Upper Asia and in Central Africa;
(Note: J. W. von Mller (Das Einhorn von gesch. u. naturwiss. Standpunkte betrachtet, 1852) believed that in a horn in the Ambras Collection at Vienna he recognised a horn of the Monocers (comp. Fechner's Centralblatt, 1854, Nr. 2), but he is hardly right. J. W. von Mller, Francis Galton (Narrative of an Explorer in Tropical South Africa, 1853), and other travellers have heard the natives speak ingenuously of the unicorn, but without seeing it themselves. On the other hand, Huc and Gabet (Journeyings through Mongolia and Thibet, Germ. edition) tell us "a horn of this animal was sent to Calcutta: it was 50 centimetres long and 11 in circumference; from the root it ran up to a gradually diminishing point. It was almost straight, black, etc ... . Hodgson, when English consul at Nepal, had the good fortune to obtain an unicorn ... . It is a kind of antelope, which in southern Thibet, that borders on Nepal, is called Tschiru. Hodgson sent a skin and horn to Calcutta; they came from an unicorn that died in the menagerie of the Raja of Nepal." The detailed description follows, and the suggestion is advanced that this Antilope Hodgsonii, as it has been proposed to call the Tschiru, is the one-horned oryx of the ancients. The existence of one-horned wild sheep (not antelopes), attested by R. von Schlagintweit (Zoologischer Garten, 1st year, S. 72), the horn of which consists of two parts gradually growing together, covered by one horn-sheath, does not depreciate the credibility of the account given by Huc-Gabet (to which Prof. Will has called my attention as being the most weighty testimony of the time). Another less minute account is to be found in the Arabic description of a journey (communicated to me by Prof. Fleischer) by Selm Bisteris (Beirt, 1856): In the menagerie of the Viceroy of Egypt he saw an animal of the colour of a gazelle, but the size and form of an ass, with a long straight horn between the ears, and what, as he says, seldom go together) with hoofs, viz. - and as the expression Arab. ḥâfr, horse's hoof (not Arab. chuff, a camel's hoof), also implies - proper, uncloven hoofs, - therefore an one-horned and at the same time one-hoofed antelope.)
and therefore there is sufficient ground for seeking the origin of the tradition of the unicorn in an antelope, - perhaps rather like a horse, - with one horn rising out of the two points of ossification over the frontal suture. The proper buffalo, Bos bubalus, cannot therefore be intended, because it only came from India to Western Asia and Europe at a more recent date, but also not any other species whatever of this animal (Carey and others), which is recognisable by its flat horns, which are also near together, and its forbidding, staring, bloodshot eyes; for it is tameable, and is (even in modern Syria) used as a domestic animal. On the other hand there are antelopes which somewhat resemble the horse, others the ox (whence βούβαλος, βούβαλις, is a name for the antelope), others the deer and the ass. Schultens erroneously considers ראם to be the buffalo, being misled by a passage in the Divan of the Hudheilites, which gives the ri'm the by-name of dhu chadam, i.e., oxen-like white-footed, which exactly applies to the A. oryx or even the A. leucoryx; for the former has white feet and legs striped lengthwise with black stripes, the latter white feet and legs. Just as little reason is there for imagining the rhinoceros after Aquila (and in part Jerome); ῥινοκέρως is nothing but an unhappy rendering of the μονοκέρως of the lxx. The question in Job 39:10, as already observed, requires an animal that inhabits the mountains.
On אבה, to be willing = to take up, receive. The "furrow (תּלם, sulcus, not porca, the ridge between the furrows) of his cord" is that which it is said to break up by means of the ploughshare, being led by a rein. אחריך refers to the leader, who goes just before or at the side; according to Hahn, to one who has finished the sowing which precedes the harrowing; but it is more natural to imagine the leader of the animal that is harrowing, which is certainly not left to itself. On כּי, Job 39:12, as an exponent of the obj. vid., Ew. 336, b. The Chethib here uses the Kal שׁוּב transitively: to bring back (viz., that which was sown as harvested), which is possible (vid., Job 42:10). גרנך, Job 39:12, is either a locative (into thy threshing-floor) or acc. of the obj. per synecd. continentis pro contento, as Ruth 3:2; Mt 3:12. The position of the question from beginning to end assumes an animal outwardly resembling the yoke-ox, as the ראם is also elsewhere put with the ox, Deut 33:17; Ps 29:6; Is 34:7. But the conclusion at length arrived at by Hahn and in Gesenius' Handwrterbuch, that on this very account the buffalo is to be understood, is a mistake: A. oryx and leucoryx are both (for this very reason not distinguished by the ancients) entirely similar to the ox; they are not only ruminants, like the ox, with a like form of the hoof, but also of a plump form, which makes them appear to be of the ox tribe.
Geneva 1599
39:9 Will the unicorn be willing to (g) serve thee, or abide by thy crib?
(g) Is it possible to make the unicorn tame? signifying that if man cannot rule a creature, that it is much more impossible that he should appoint the wisdom of God, by which he governs all the world.
John Gill
39:9 Will the unicorn be willing to serve thee,.... Whether there is or ever was such a creature, as described under the name of an unicorn, is a question: it is thought the accounts of it are for the most part fabulous; though Vartomannus (y) says he saw two at Mecca, which came from Ethiopia, the largest of which had a horn in his forehead three cubits long. There are indeed several creatures which may be called "monocerots", who have but one horn; as the "rhinoceros", and the Indian horses and asses (z). The Arabic geographer (a) speaks of a beast in the Indies, called "carcaddan", which is lesser than an elephant and bigger than a buffalo; having in the middle of the forehead an horn long and thick, as much as two hands can grasp: and not only on land, but in the sea are such, as the "nahr whal", or Greenland whale (b); but then they do not answer to the creature so called in Scripture: and, besides, this must be a creature well known to Job, as it was to the Israelites; and must be a strong creature, from the account that gives of it, and not to be taken as here. And Solinus (c) speaks of such "monocerots" or unicorns, which may be killed, but cannot be taken, and were never known to be in any man's possession alive; and so Aelianus (d) says of the like creature, that it never was remembered that anyone of them had been taken. Some think the "rhinoceros" is meant; but that, though a very strong creature, and so may be thought fit for the uses after mentioned, yet may be tamed; whereas the creature here is represented as untamable, and not to be subdued, and brought under a yoke and managed; and besides, it is not very probable that it was known by Job. Bochart (e) takes it to be the "oryx", a creature of the goat kind; but to me it seems more likely to be of the ox kind, to be similar to them, and so might be thought to do the business of one; and the rather, because of its great strength, and yet could not be brought to do it, nor be trusted with it: for the questions concerning it relate to the work of oxen; and as the wild ass is opposed to the tame one in the preceding paragraph, so here the wild ox to a tame one. And both Strabo (f) and Diodorus Siculus (g) relate, that among the Troglodytes, a people that dwelt near the Red sea, and not far from Arabia, where Job lived, were abundance of wild oxen or bulls, and which far exceeded the common ones in size and swiftness; and the creature called the seem in the original, has its name from height. Now the question is, could Job take one of these wild bulls or oxen, and tame it, and make it willing to do any work or service he should choose to put it to? No, he could not;
or abide by thy crib? manger or stall, as the tame or common ox will; who, when it has done its labour, is glad to be led to its stall and feed, and then lie down and rest, and there abide; see Is 1:3; but not so the wild ox.
(y) Navigat. l. 1. c. 19. (z) Vid. Bochart. Hierozoic. par. 1. l. 3. c. 26. (a) Nub. Clim. 1. par. 8. (b) Ludolf. Ethiop. Hist. l. 1. c. 10. Of this narhual, or sea unicorn, see the Philosoph. Transact. abridged, vol. 9. p. 71, 72. (c) Polyhistor. c. 65. (d) De Animal. l. 16. c. 20. (e) Hierozoic. par. 1. l. 3. c. 27. col. 969, &c. (f) Geograph. l. 16. p. 533. (g) Bibliothec. l. 3. p. 175.
John Wesley
39:9 Unicorn - It is disputed whether this be the Rhinoceros; or a kind of wild bull.
Robert Jamieson, A. R. Fausset and David Brown
39:9 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, Job 39:12).
abide--literally, "pass the night."
crib-- (Is 1:3).
39:1039:10: կապիցե՞ս սամետիւք լո՛ւծ նմա, կամ ձգիցէ՞ ակօս ՚ի դաշտի քում[9522]։ [9522] Ոմանք. Կապեսցես սամետէիւք զլուծ ՚ի նմա. կամ ձգիցի ակօս։
10 Չուանով նրան լուծ կը կապե՞ս, կամ նա ակօս կը քաշի՞ քո դաշտում:
10 Արտ վարելու համար* միեղջերուն կրնա՞ս չուանով կապել, Կամ թէ քու ետեւէդ հովիտները կը տափանէ՞։
Կապիցե՞ս սամետիւք լուծ նմա, կամ ձգիցէ՞ ակօս ի դաշտի քում:

39:10: կապիցե՞ս սամետիւք լո՛ւծ նմա, կամ ձգիցէ՞ ակօս ՚ի դաշտի քում[9522]։
[9522] Ոմանք. Կապեսցես սամետէիւք զլուծ ՚ի նմա. կամ ձգիցի ակօս։
10 Չուանով նրան լուծ կը կապե՞ս, կամ նա ակօս կը քաշի՞ քո դաշտում:
10 Արտ վարելու համար* միեղջերուն կրնա՞ս չուանով կապել, Կամ թէ քու ետեւէդ հովիտները կը տափանէ՞։
zohrab-1805▾ eastern-1994▾ western am▾
39:1039:10 Можешь ли веревкою привязать единорога к борозде, и станет ли он боронить за тобою поле?
39:10 δήσεις δεω bind; tie δὲ δε though; while ἐν εν in ἱμᾶσι ιμας lace ζυγὸν ζυγος yoke αὐτοῦ αυτος he; him ἢ η or; than ἑλκύσει ελκυω draw; drag σου σου of you; your αὔλακας αυλαξ in πεδίῳ πεδιον plain
39:10 הֲֽ hˈᵃ הֲ [interrogative] תִקְשָׁר־ ṯiqšor- קשׁר tie רֵ֭ים ˈrêm רְאֵם wild oxen בְּ bᵊ בְּ in תֶ֣לֶם ṯˈelem תֶּלֶם furrow עֲבֹתֹ֑ו ʕᵃvōṯˈô עֲבֹת rope אִם־ ʔim- אִם if יְשַׂדֵּ֖ד yᵊśaddˌēḏ שׂדד draw עֲמָקִ֣ים ʕᵃmāqˈîm עֵמֶק valley אַחֲרֶֽיךָ׃ ʔaḥᵃrˈeʸḵā אַחַר after
39:10. numquid alligabis rinocerota ad arandum loro tuo aut confringet glebas vallium post teCanst thou bind the rhinoceros with thy thong to plough, or will he break the clods of the valleys after thee?
10. Canst thou bind the wild-ox with his band in the furrow? or will he harrow the valleys after thee?
39:10. Can you detain the rhinoceros with your harness to plough for you, and will he loosen the soil of the furrows behind you?
Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee:

39:10 Можешь ли веревкою привязать единорога к борозде, и станет ли он боронить за тобою поле?
39:10
δήσεις δεω bind; tie
δὲ δε though; while
ἐν εν in
ἱμᾶσι ιμας lace
ζυγὸν ζυγος yoke
αὐτοῦ αυτος he; him
η or; than
ἑλκύσει ελκυω draw; drag
σου σου of you; your
αὔλακας αυλαξ in
πεδίῳ πεδιον plain
39:10
הֲֽ hˈᵃ הֲ [interrogative]
תִקְשָׁר־ ṯiqšor- קשׁר tie
רֵ֭ים ˈrêm רְאֵם wild oxen
בְּ bᵊ בְּ in
תֶ֣לֶם ṯˈelem תֶּלֶם furrow
עֲבֹתֹ֑ו ʕᵃvōṯˈô עֲבֹת rope
אִם־ ʔim- אִם if
יְשַׂדֵּ֖ד yᵊśaddˌēḏ שׂדד draw
עֲמָקִ֣ים ʕᵃmāqˈîm עֵמֶק valley
אַחֲרֶֽיךָ׃ ʔaḥᵃrˈeʸḵā אַחַר after
39:10. numquid alligabis rinocerota ad arandum loro tuo aut confringet glebas vallium post te
Canst thou bind the rhinoceros with thy thong to plough, or will he break the clods of the valleys after thee?
10. Canst thou bind the wild-ox with his band in the furrow? or will he harrow the valleys after thee?
39:10. Can you detain the rhinoceros with your harness to plough for you, and will he loosen the soil of the furrows behind you?
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Adam Clarke: Commentary on the Bible - 1831
39:10: Canst thou bind the unicorn - in the furrow? - He will not plough, nor draw in the yoke with another? nor canst thou use him singly, to harrow the ground.
Albert Barnes: Notes on the Bible - 1834
39:10: Canst thou bind the unicorn with his band in the furrow? - That is, with the common traces or cords which are employed in binding oxen to the plow.
Or will he harrow the valleys after thee? - The word "valleys" here is used to denote such ground as was capable of being plowed or harrowed. Hills and mountains could not thus be cultivated, though the spade was in common use in planting the vine there, and even in preparing them for seed, Isa 7:25. The phrase "after thee" indicates that the custom of driving cattle in harrowing then was the same as that practiced now with oxen, when the person who employs them goes in advance of them. It shows that they were entirely under subjection, and it is here implied that the ראם re'ê m could not be thus tamed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:10: Job 39:5, Job 39:7, Job 1:14, Job 41:5; Psa 129:3; Hos 10:10, Hos 10:11; Mic 1:13
Job 39:11
John Gill
39:10 Canst thou bind the unicorn with his band in the furrow?.... Put the yoke and harness upon him, and fasten it to the plough to draw it, that he may make furrows with it in the field, or plough up the ground as the tame ox does? thou canst not;
or will he harrow the valleys after thee? draw the harrow which is used after ploughing to break the clods, and make the land smooth and even? he will not: valleys are particularly mentioned, because arable land is usually in them; see Ps 65:13.
Robert Jamieson, A. R. Fausset and David Brown
39:10 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.
39:1139:11: Յուսայցե՞ս ՚ի նա՝ զի բազում է զօրութիւն նորա. եւ թողուցո՞ւս ՚ի նա զամենայն գործս քո[9523]։ [9523] Ոմանք. Յուսասցես ՚ի նա։
11 Յոյսդ կը դնե՞ս նրա վրայ, քանի որ նրա զօրութիւնը մեծ է, եւ նրան կը թողնե՞ս գործերդ քո բոլոր:
11 Անոր ոյժին շատ ըլլալուն համար անոր կը վստահի՞սՈւ գործդ անոր կը յանձնե՞ս։
Յուսայցե՞ս ի նա` զի բազում է զօրութիւն նորա, եւ թողուցո՞ւս ի նա զամենայն գործս քո:

39:11: Յուսայցե՞ս ՚ի նա՝ զի բազում է զօրութիւն նորա. եւ թողուցո՞ւս ՚ի նա զամենայն գործս քո[9523]։
[9523] Ոմանք. Յուսասցես ՚ի նա։
11 Յոյսդ կը դնե՞ս նրա վրայ, քանի որ նրա զօրութիւնը մեծ է, եւ նրան կը թողնե՞ս գործերդ քո բոլոր:
11 Անոր ոյժին շատ ըլլալուն համար անոր կը վստահի՞սՈւ գործդ անոր կը յանձնե՞ս։
zohrab-1805▾ eastern-1994▾ western am▾
39:1139:11 Понадеешься ли на него, потому что у него сила велика, и предоставишь ли ему работу твою?
39:11 πέποιθας πειθω persuade δὲ δε though; while ἐπ᾿ επι in; on αὐτῷ αυτος he; him ὅτι οτι since; that πολλὴ πολυς much; many ἡ ο the ἰσχὺς ισχυς force αὐτοῦ αυτος he; him ἐπαφήσεις επαφιημι though; while αὐτῷ αυτος he; him τὰ ο the ἔργα εργον work σου σου of you; your
39:11 הֲֽ hˈᵃ הֲ [interrogative] תִבְטַח־ ṯivṭaḥ- בטח trust בֹּ֖ו bˌô בְּ in כִּי־ kî- כִּי that רַ֣ב rˈav רַב much כֹּחֹ֑ו kōḥˈô כֹּחַ strength וְ wᵊ וְ and תַעֲזֹ֖ב ṯaʕᵃzˌōv עזב leave אֵלָ֣יו ʔēlˈāʸw אֶל to יְגִיעֶֽךָ׃ yᵊḡîʕˈeḵā יְגִיעַ toil
39:11. numquid fiduciam habebis in magna fortitudine eius et derelinques ei labores tuosWilt thou have confidence in his great strength, and leave thy labours to him?
11. Wilt thou trust him, because his strength is great? or wilt thou leave to him thy labour?
39:11. Will you put your faith in his great strength, and delegate your labors to him?
Wilt thou trust him, because his strength [is] great? or wilt thou leave thy labour to him:

39:11 Понадеешься ли на него, потому что у него сила велика, и предоставишь ли ему работу твою?
39:11
πέποιθας πειθω persuade
δὲ δε though; while
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
ὅτι οτι since; that
πολλὴ πολυς much; many
ο the
ἰσχὺς ισχυς force
αὐτοῦ αυτος he; him
ἐπαφήσεις επαφιημι though; while
αὐτῷ αυτος he; him
τὰ ο the
ἔργα εργον work
σου σου of you; your
39:11
הֲֽ hˈᵃ הֲ [interrogative]
תִבְטַח־ ṯivṭaḥ- בטח trust
בֹּ֖ו bˌô בְּ in
כִּי־ kî- כִּי that
רַ֣ב rˈav רַב much
כֹּחֹ֑ו kōḥˈô כֹּחַ strength
וְ wᵊ וְ and
תַעֲזֹ֖ב ṯaʕᵃzˌōv עזב leave
אֵלָ֣יו ʔēlˈāʸw אֶל to
יְגִיעֶֽךָ׃ yᵊḡîʕˈeḵā יְגִיעַ toil
39:11. numquid fiduciam habebis in magna fortitudine eius et derelinques ei labores tuos
Wilt thou have confidence in his great strength, and leave thy labours to him?
39:11. Will you put your faith in his great strength, and delegate your labors to him?
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jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
39:11: Wilt thou trust him? - As thou dost the ox. In the domestic animals great confidence is of necessity placed, and the reliance on the fidelity of the ox and the horse is not usually misplaced. The idea here is, that the unicorn could not be so tamed that important interests could be safely entrusted to him.
Because his strength is great? - Wilt thou consider his strength as a reason why important interests might be entrusted to him? The strength of the ox, the camel, the horse, and the elephant was a reason why their aid was sought by man to do what he could not himself do. The idea is, that man could not make use of the same reason for employing the rhinoceros.
Wilt thou leave thy labour to him? - Or, rather, the avails of thy labor - the harvest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:11: trust: Psa 20:7, Psa 33:16, Psa 33:17, Psa 147:10; Isa 30:16, Isa 31:1-3
leave: Gen 1:26, Gen 1:28, Gen 9:2, Gen 42:26; Psa 144:14; Pro 14:4; Isa 30:6, Isa 46:1
Job 39:12
John Gill
39:11 Wilt thou trust him, because his strength is great?.... No; tame oxen are employed because they are strong to labour, Ps 144:14; and they are to be trusted, in ploughing or treading out the corn, under direction, because they are manageable, and will attend to business with constancy; but the wild ox, though stronger, and so fitter for labour, is yet not to be trusted, because unruly and unmanageable: if that sort of wild oxen called "uri" could be thought to be meant, for which Bootius (h) contends, Caesar's account of them would agree with this character of the "reem", as to his great strength: he says of them (i), they are in size a little smaller than elephants, of the kind, colour, and shape of a bull; they are of great strength and of great swiftness, and not to be tamed;
or wilt thou leave thy labour to him? to plough thy fields, to harrow thy lands, and to bring home the ripe corn? as in Job 39:12; thou wilt not.
(h) Animadvers. Sacr. l. 3. c. 1. s. 14. (i) Comment. de Bello Gall. l. 6. c. 27.
Robert Jamieson, A. R. Fausset and David Brown
39:11 thy labour--rustic work.
39:1239:12: ※ Հաւատասցե՞ս եթէ հատուցանիցէ քեզ զսերմանիս. եւ ամփոփիցէ զկալ քո[9524]։ [9524] Ոմանք. Հաւատայցես եթէ... քեզ զսերմանս։
12 Կը հաւատա՞ս, որ սերմանուելիքներդ հատուցելու է ու հաւաքելու քո կալում:
12 Կը հաւատա՞ս թէ ան քու արմտիքդ պիտի բերէ Եւ քու կալդ հաւաքէ։
Հաւատայցե՞ս եթէ հատուցանիցէ քեզ զսերմանիս, եւ ամփոփիցէ զկալ քո:

39:12: ※ Հաւատասցե՞ս եթէ հատուցանիցէ քեզ զսերմանիս. եւ ամփոփիցէ զկալ քո[9524]։
[9524] Ոմանք. Հաւատայցես եթէ... քեզ զսերմանս։
12 Կը հաւատա՞ս, որ սերմանուելիքներդ հատուցելու է ու հաւաքելու քո կալում:
12 Կը հաւատա՞ս թէ ան քու արմտիքդ պիտի բերէ Եւ քու կալդ հաւաքէ։
zohrab-1805▾ eastern-1994▾ western am▾
39:1239:12 Поверишь ли ему, что он семена твои возвратит и сложит на гумно твое?
39:12 πιστεύσεις πιστευω believe; entrust δὲ δε though; while ὅτι οτι since; that ἀποδώσει αποδιδωμι render; surrender σοι σοι you τὸν ο the σπόρον σπορος grain εἰσοίσει εισφερω bring in δέ δε though; while σου σου of you; your τὸν ο the ἅλωνα αλων threshing floor
39:12 הֲ hᵃ הֲ [interrogative] תַאֲמִ֣ין ṯaʔᵃmˈîn אמן be firm בֹּ֖ו bˌô בְּ in כִּי־ kî- כִּי that יָשִׁ֣יבישׁוב *yāšˈîv שׁוב return זַרְעֶ֑ךָ zarʕˈeḵā זֶרַע seed וְֽ wᵊˈ וְ and גָרְנְךָ֥ ḡornᵊḵˌā גֹּרֶן threshing-floor יֶאֱסֹֽף׃ yeʔᵉsˈōf אסף gather
39:12. numquid credes ei quoniam reddat sementem tibi et aream tuam congregetWilt thou trust him that he will render thee the seed, and gather it into thy barnfloor?
12. Wilt thou confide in him, that he will bring home thy seed, and gather thy threshingfloor?
39:12. Will you trust him to return to you the seed, and to gather it on your drying floor?
Wilt thou believe him, that he will bring home thy seed, and gather [it into] thy barn:

39:12 Поверишь ли ему, что он семена твои возвратит и сложит на гумно твое?
39:12
πιστεύσεις πιστευω believe; entrust
δὲ δε though; while
ὅτι οτι since; that
ἀποδώσει αποδιδωμι render; surrender
σοι σοι you
τὸν ο the
σπόρον σπορος grain
εἰσοίσει εισφερω bring in
δέ δε though; while
σου σου of you; your
τὸν ο the
ἅλωνα αλων threshing floor
39:12
הֲ hᵃ הֲ [interrogative]
תַאֲמִ֣ין ṯaʔᵃmˈîn אמן be firm
בֹּ֖ו bˌô בְּ in
כִּי־ kî- כִּי that
יָשִׁ֣יבישׁוב
*yāšˈîv שׁוב return
זַרְעֶ֑ךָ zarʕˈeḵā זֶרַע seed
וְֽ wᵊˈ וְ and
גָרְנְךָ֥ ḡornᵊḵˌā גֹּרֶן threshing-floor
יֶאֱסֹֽף׃ yeʔᵉsˈōf אסף gather
39:12. numquid credes ei quoniam reddat sementem tibi et aream tuam congreget
Wilt thou trust him that he will render thee the seed, and gather it into thy barnfloor?
39:12. Will you trust him to return to you the seed, and to gather it on your drying floor?
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Adam Clarke: Commentary on the Bible - 1831
39:12: That he will bring home thy seed - Thou canst make no domestic nor agricultural use of him.
Albert Barnes: Notes on the Bible - 1834
39:12: Wilt thou believe him? - That is, wilt thou trust him with the productions of the field? The idea is, that he was an untamed and unsubdued animal. He could not be governed, like the camel or the ox. If the sheaves of the harvest were laid on him, there would be no certainty that he would convey them where the farmer wished them.
And gather it into thy barn? - Or, rather, "to thy threshing-floor," for so the word used here (גרן gô ren) means. It was not common to gather a harvest into a barn, but it was usually collected on a hard-trod place and there threshed and winnowed. For the use of the word, see Rut 3:2; Jdg 6:37; Num 18:30; Isa 21:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:12: he: Neh 13:15; Amo 2:13
gather: Pro 3:16; Hag 2:19; Mat 3:2, Mat 13:30
Job 39:13
John Gill
39:12 Wilt thou believe him that he will bring home thy seed?.... Draw in the cart, and bring home the ripe sheaves of corn, as the tame ox does? no; thou knowest him too well to believe he will bring it home in safety;
and gather it into thy barn; to be trodden out, which used to be done by oxen in those times: if therefore Job could not manage such unruly creatures as the wild ass and the wild ox, and make them serviceable to him, how unfit must he be to govern the world, or to direct in the affairs of Providence?
Robert Jamieson, A. R. Fausset and David Brown
39:12 believe--trust.
seed--produce (1Kings 8:15).
into thy barn--rather, "gather (the contents of) thy threshing-floor" [MAURER]; the corn threshed on it.
39:1339:13: ※ Թեւք թռուցելոց նէեղասաց. եթէ յղասցի՞ ասիդն եւ նէեսայն[9525]։ [9525] Ոմանք. Թեւք թռուցելոյ։ Օրինակ մի. Թռուցելոցն է եղասաց, եթէ յղասցի սաիդն եւ նէ՛՛։
13 Գեղեցիկ են թռչող նէեղասների թեւերը. եթէ ասիդն ու նէեսան[29]էլ բեղմնաւորւում են, արժէ տեսնել,[29] 29. Ըստ Հայկազեան եւ այլ բառարանների՝ անյայտ թռչուններ են, ըստ օտար թարգմանութիւնների՝ նէեղասը սիրամարգն է, ասիդը՝ արագիլը, իսկ նէեսան՝ ջայլամը:
13 Ջայլամին թեւը ցնծութեամբ կը շարժի։Արդեօք արագիլին թեւերուն ու փետուրներուն կը նմանի՞։
[389]Թեւք թռուցելոց նէեղասաց, եթէ յղասցի՞ ասիդն եւ նէեսայն:

39:13: ※ Թեւք թռուցելոց նէեղասաց. եթէ յղասցի՞ ասիդն եւ նէեսայն[9525]։
[9525] Ոմանք. Թեւք թռուցելոյ։ Օրինակ մի. Թռուցելոցն է եղասաց, եթէ յղասցի սաիդն եւ նէ՛՛։
13 Գեղեցիկ են թռչող նէեղասների թեւերը. եթէ ասիդն ու նէեսան[29]էլ բեղմնաւորւում են, արժէ տեսնել,
[29] 29. Ըստ Հայկազեան եւ այլ բառարանների՝ անյայտ թռչուններ են, ըստ օտար թարգմանութիւնների՝ նէեղասը սիրամարգն է, ասիդը՝ արագիլը, իսկ նէեսան՝ ջայլամը:
13 Ջայլամին թեւը ցնծութեամբ կը շարժի։Արդեօք արագիլին թեւերուն ու փետուրներուն կը նմանի՞։
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39:1339:13 Ты ли дал красивые крылья павлину и перья и пух страусу?
39:13 πτέρυξ πτερυξ wing τερπομένων τερπω and if; unless συλλάβῃ συλλαμβανω take hold of; conceive ασιδα ασιδα and; even νεσσα νεσσα falcon
39:13 כְּנַף־ kᵊnaf- כָּנָף wing רְנָנִ֥ים rᵊnānˌîm רְנָנִים she-ostriches נֶעֱלָ֑סָה neʕᵉlˈāsā עלס enjoy אִם־ ʔim- אִם if אֶ֝בְרָ֗ה ˈʔevrˈā אֶבְרָה wing חֲסִידָ֥ה ḥᵃsîḏˌā חֲסִידָה heron וְ wᵊ וְ and נֹצָֽה׃ nōṣˈā נֹוצָה plumage
39:13. pinna strutionum similis est pinnis herodii et accipitrisThe wing of the ostrich is like the wings of the heron, and of the hawk.
13. The wing of the ostrich rejoiceth, are her pinions and feathers kindly?
39:13. The wing of the ostrich is like the wings of the heron, and of the hawk.
Gavest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich:

39:13 Ты ли дал красивые крылья павлину и перья и пух страусу?
39:13
πτέρυξ πτερυξ wing
τερπομένων τερπω and if; unless
συλλάβῃ συλλαμβανω take hold of; conceive
ασιδα ασιδα and; even
νεσσα νεσσα falcon
39:13
כְּנַף־ kᵊnaf- כָּנָף wing
רְנָנִ֥ים rᵊnānˌîm רְנָנִים she-ostriches
נֶעֱלָ֑סָה neʕᵉlˈāsā עלס enjoy
אִם־ ʔim- אִם if
אֶ֝בְרָ֗ה ˈʔevrˈā אֶבְרָה wing
חֲסִידָ֥ה ḥᵃsîḏˌā חֲסִידָה heron
וְ wᵊ וְ and
נֹצָֽה׃ nōṣˈā נֹוצָה plumage
39:13. pinna strutionum similis est pinnis herodii et accipitris
The wing of the ostrich is like the wings of the heron, and of the hawk.
13. The wing of the ostrich rejoiceth, are her pinions and feathers kindly?
39:13. The wing of the ostrich is like the wings of the heron, and of the hawk.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-18. Описание страуса. Как дикий осел и бык в противоположность домашнему волу и ослу не могут быть приручены, так точно и похожий на аиста страус отличается многими особенностями.

13. Буквальное чтение данного стиха должно быть такое: "весело развевается крыло страусово, аистово ли это крыло и перо"? Xотя страус по окраске своих перьев, наклонностям к жизни целыми стаями и напоминает аиста, но он во многом не похож на него.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 Gavest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich? 14 Which leaveth her eggs in the earth, and warmeth them in dust, 15 And forgetteth that the foot may crush them, or that the wild beast may break them. 16 She is hardened against her young ones, as though they were not hers: her labour is in vain without fear; 17 Because God hath deprived her of wisdom, neither hath he imparted to her understanding. 18 What time she lifteth up herself on high, she scorneth the horse and his rider.
The ostrich is a wonderful animal, a very large bird, but it never flies. Some have called it a winged camel. God here gives an account of it, and observes,
I. Something that it has in common with the peacock, that is, beautiful feathers (v. 13): Gavest thou proud wings unto the peacocks? so some read it. Fine feathers make proud birds. The peacock is an emblem of pride; when he struts, and shows his fine feathers, Solomon in all his glory is not arrayed like him. The ostrich too has goodly feathers, and yet is a foolish bird; for wisdom does not always go along with beauty and gaiety. Other birds do not envy the peacock or the ostrich their gaudy colours, nor complain for want of them; why then should we repine if we see others wear better clothes than we can afford to wear? God gives his gifts variously, and those gifts are not always the most valuable that make the finest show. Who would not rather have the voice of the nightingale than the tail of the peacock, the eye of the eagle and her soaring wing, and the natural affection of the stork, than the beautiful wings and feathers of the ostrich, which can never rise above the earth, and is without natural affection?
II. Something that is peculiar to itself,
1. Carelessness of her young. It is well that this is peculiar to herself, for it is a very bad character. Observe, (1.) How she exposes her eggs; she does not retire to some private place, and make a nest there, as the sparrows and swallows do (Ps. lxxxiv. 3), and there lay eggs and hatch her young. Most birds, as well as other animals, are strangely guided by natural instinct in providing for the preservation of their young. But the ostrich is a monster in nature, for she drops her eggs any where upon the ground and takes no care to hatch them. If the sand and the sun will hatch them, well and good; they may for her, for she will not warm them, v. 14. Nay, she takes no care to preserve them: The foot of the traveller may crush them, and the wild beast break them, v. 15. But how then are any young ones brought forth, and whence is it that the species has not perished? We must suppose either that God, by a special providence, with the heat of the sun and the sand (so some think), hatches the neglected eggs of the ostrich, as he feeds the neglected young ones of the raven, or that, though the ostrich often leaves her eggs thus, yet not always. (2.) The reason why she does thus expose her eggs. It is, [1.] For want of natural affection (v. 16): She is hardened against her young ones. To be hardened against any is unamiable, even in a brute-creature, much more in a rational creature that boasts of humanity, especially to be hardened against young ones, that cannot help themselves and therefore merit compassion, that give no provocation and therefore merit no hard usage: but it is worst of all for her to be hardened against her own young ones, as though they were not hers, whereas really they are parts of herself. Her labour in laying her eggs is in vain and all lost, because she has not that fear and tender concern for them that she should have. Those are most likely to lose their labour that are least in fear of losing it. [2.] For want of wisdom (v. 17): God has deprived her of wisdom. This intimates that the art which other animals have to nourish and preserve their young is God's gift, and that, where it exists not, God denies it, that by the folly of the ostrich, as well as by the wisdom of the ant, we may learn to be wise; for, First, As careless as the ostrich is of her eggs so careless many people are of their own souls; they make no provision for them, no proper nest in which they may be safe, leave them exposed to Satan and his temptations, which is a certain evidence that they are deprived of wisdom. Secondly, So careless are many parents of their children; some of their bodies, not providing for their own house, their own bowels, and therefore worse than infidels, and as bad as the ostrich; but many more are thus careless of their children's souls, take no care of their education, send them abroad into the world untaught, unarmed, forgetting what corruption there is in the world through lust, which will certainly crush them. Thus their labour in rearing them comes to be in vain; it were better for their country that they had never been born. Thirdly, So careless are too many ministers of their people, with whom they should reside; but they leave them in the earth, and forget how busy Satan is to sow tares while men sleep. They overlook those whom they should oversee, and are really hardened against them.
2. Care of herself. She leaves her eggs in danger, but, if she herself be in danger, no creature shall strive more to get out of the way of it than the ostrich, v. 18. Then she lifts up her wings on high (the strength of which then stands her in better stead than their beauty), and, with the help of them, runs so fast that a horseman at full speed cannot overtake her: She scorneth the horse and his rider. Those that are least under the law of natural affection often contend most for the law of self-preservation. Let not the rider be proud of the swiftness of his horse when such an animal as the ostrich shall out-run him.
Adam Clarke: Commentary on the Bible - 1831
39:13: The goodly wings unto the peacocks? - I believe peacocks are not intended here; and the Hebrew word רננים renanim should be translated ostriches; and the term חסידה chasidah, which we translate ostrich, should be, as it is elsewhere translated, stork; and perhaps the word נצה notsah, rendered here feathers, should be translated hawk, or pelican. The Vulgate has, Penna struthionis similis est pennis herodii et accipitris; "the feather of the ostrich is like to that of the stork and the hawk." The Chaldee has, "The wing of the wild cock, who crows and claps his wings, is like to the wing of the stork and the hawk." The Septuagint, not knowing what to make of these different terms, have left them all untranslated, so as to make a sentence without sense. Mr. Good has come nearest both to the original and to the meaning, by translating thus: -
"The wing of the ostrich tribe is for flapping;
But of the stork and falcon for flight."
Though the wings of the ostrich, says he, cannot raise it from the ground, yet by the motion here alluded to, by a perpetual vibration, or flapping - by perpetually catching or drinking in the wind, (as the term נעלסה neelasah implies, which we render goodly), they give it a rapidity of running beyond that possessed by any other animal in the world. Adanson informs us, that when he was at the factory in Padore, he was in possession of two tame ostriches; and to try their strength, says he, "I made a full-grown negro mount the smallest, and two others the largest. This burden did not seem at all disproportioned to their strength. At first they went a pretty high trot; and, when they were heated a little, they expanded their wings, as if it were to catch the wind, and they moved with such fleetness as to seem to be off the ground. And I am satisfied that those ostriches would have distanced the fleetest race-horses that were ever bred in England."
As to נצה notsah, here translated falcon, Mr. Good observes, that the term naz is used generally by the Arabian writers to signify both falcon and hawk; and there can be little doubt that such is the real meaning of the Hebrew word; and that it imports various species of the falcon family, as jer-falcon, gos-hawk, and sparrow-hawk.
"The argument drawn from natural history advances from quadrupeds to birds; and of birds, those only are selected for description which are most common to the country in which the scene lies, and at the same time are most singular in their properties. Thus the ostrich is admirably contrasted with the stork and the eagle, as affording us an instance of a winged animal totally incapable of flight, but endued with an unrivalled rapidity of running, compared with birds whose flight is proverbially fleet, powerful, and persevering. Let man, in the pride of his wisdom, explain or arraign this difference of construction.
"Again, the ostrich is peculiarly opposed to the stork and to some species of the eagle in another sense, and a sense adverted to in the verses immediately ensuing; for the ostrich is well known to take little or no care of its eggs, or of its young, while the stork ever has been, and ever deserves to be, held in proverbial repute for its parental tenderness. The Hebrew word חסידה chasidah, imports kindness or affection; and our own term stork, if derived from the Greek στοργη, storge, as some pretend, has the same original meaning." - Good's Job.
Albert Barnes: Notes on the Bible - 1834
39:13: Gavest thou the goodly wings unto the peacocks? - In the pRev_ious verses the appeal had been to the wild and untamable animals of the desert. In the prosecution of the argument, it was natural to allude to the feathered tribes which resided there also, and which were distinguished for their strength or fleetness of wing, as proof of the wisdom and the superintending providence of God. The idea is, that these animals, far away from the abodes of man, where it could not be pretended that man had anything to do with their training, had habits and instincts special to themselves, which showed great variety in the divine plans, and at the same time consummate wisdom. The appeal in the following verses -18 is to the remarkable habits of the ostrich, as illustrating the wisdom and the superintending providence of God. There has been very great variety in the translation of this verse, and it is important to ascertain its real meaning, in order to know whether there is any allusion here to the peacock, or whether it refers wholly to the ostrich. The Septuagint did not understand the passage, and a part of the words they endeavored to translate, but the others are retained without any attempt to explain them. Their version is, Πτέρυξ τερπομένων νεέλασσα, ἐὰν συλλάβῃ ἀσιδα καὶνέσσα Pterux terpomenō n neelassa, ean sullabē asida kai nessa - the wing of the exulting Neelassa if she conceives or comprehends the Asia and Nessa." Jerome renders it," The wing of the ostrich is like the wings of the falcon and the hawk." Schultens renders it, "The wing of the ostrich is exulting; but is it the wing and the plumage of the stork?" He enumerates no less than twenty different interpretations of the passage. Herder renders it,
"A wing with joyous cry is uplifted yonder;
Is it the wing and feather of the ostrich?"
Umbreit renders it,
"The wing of the ostrich, which lifts itselfjoyfully,
Does it not resemble the tail and feather of the stork?"
Rosenmuller renders it,
"The wing of the ostrich exults!
Truly its wing and plumage is like that of the stork!"
Prof. Lee renders it, "Wilt thou confide in the exulting of the wings of the ostrich? Or in her choice feathers and head-plumage, when she leaveth her eggs to the earth," etc. So Coverdale renders it, "The ostrich (whose feathers are fairer than the wings of the sparrow-hawk), when he hath laid his eggs upon the ground, he breedeth them in the dust, and forgetteth them." In none of these versions, and in none that I have examined except that of Luther and the common English version, is there any allusion to the peacock; and amidst all the variety of the rendering, and all the difficulty of the passage, there is a common sentiment that the ostrich alone is referred to as the particular subject of the description. It is certain that the description proceeds with reference only to the habits of the ostrich, and it is very evident to my mind that in the whole passage there is no allusion whatever to the peacock.
Neither the scope of the passage, nor the words employed, it is believed, will admit of such a reference. There is great difficulty in the Hebrew text, which no one has been able fully to explain, but it is sufficiently clear to make it manifest that the ostrich, and not the peacock, is the subject of the appeal. The word which is rendered "peacock," רננים reneniym, is derived from רנן râ nan, "to give forth a tremulous and stridulous sound;" and then to give forth the voice in vibrations; to shake or trill the voice; and then, as in lamentation or joy the voice is often given forth in that manner, the word comes to mean to utter cries of joy; Isa 12:6; Isa 35:6; and also cries of lamentation or mourning, Lam 2:19. The pRev_ailing sense of the word in the Scriptures is to rejoice; to shout for joy; to exult. The name is here given to the bird referred to, evidently from the sound which it made, and probably from its exulting or joyful cry.
The word does not elsewhere occur in the Scriptures as applicable to a bird, and there is no reason whatever, either from its etymology, or from the connection in which it is found here, to suppose that it refers to the peacock. Another reason is suggested by Scheutzer (Phys. Sac. in loc.), why the peacock cannot be intended here. It is, that the peacock is originally an East Indian fowl, and that it was imported at comparatively a late period in the Jewish history, and was doubtless unknown in the time of Job. In Kg1 10:22, and Ch2 9:21, it appears that peacocks were among the remarkable productions of distant countries that were imported for use or luxury by Solomon, a fact which would not have occurred had they been common in the patriarchal times. To these reasons to show that the peacock is not referred to here, Bochart, whose chapters on the subject deserve a careful attention (Hieroz. P. ii. L. ii. c. xvi. xvii.), has added the following:
(1) That if the peacock had been intended here, the allusion would not have been so brief. Of so remarkable a bird there would have been an extended description as there is of the ostrich, and of the unicorn and the horse. If the allusion is to the peacock, it is by a bare mention of the name, and by no argument, as in other cases, from the habits and instincts of the fowl.
(2) The word which is used here as a description of the bird referred to, רננים reneniym, derived from the musical properties of the bird, is by no means applicable to the peacock. It is of all fowls, perhaps, least distinguished for beauty of voice.
(3) The property ascribed to the fowl here of "exulting in the wing," by no means agrees with the peacock. The glory and beauty of that bird is in the tail, and not in the wing. Yet the wing is here, from some cause, particularly specified. Bochart has demonstrated at great length, and with entire clearness, that the peacock was a foreign fowl, and that it must have been unknown in Judea and Arabia, as it was in Greece and Rome, at a period long after the time in which the book of Job is commonly supposed to have been written. The proper translation of the Hebrew here then would be, The wing of the exulting fowls "moves joyfully" - נעלסה ne‛ â lasâ h. The attention seems to be directed to the wing, as being lifted up, or as vibrating with rapidity, or as being triumphant in its movement in eluding the pursuer. It is not its beauty particularly that attracts the attention, but its exulting, joyful, triumphant, appearance.
Or wings and feathers unto the ostrich? - Margin, "or, the feathers of the stork and ostrich." Most commentators have despaired of making any sense out of the Hebrew in this place, and there have been almost as many conjectures as there have been expositors. The Hebrew is, ונצה חסידה אם־אברה 'im'ebrâ h chă sı̂ ydâ h venô tsâ h. A literal translation of it would be, "Is it the wing of the stork, and the plumage," or feathers? The object seems to be to institute a comparison of some kind between the ostrich and the stork. This comparison, it would seem, relates partly to the wings and plumage of the two birds, and partly to their habits and instincts; though the latter point of comparison appears to be couched in the mere name. So far as I can understand the passage, the comparison relates first to the wings and plumage. The point of vision is that of the sudden appearance of the ostrich with exulting wing, and the attention is directed to it as in the bounding speed of its movements when in rapid flight.
In this view the usual name is not given to the bird - יענה בנות benô th ya‛ ă nâ h, Isa 13:21; Isa 34:13; Isa 43:20; Jer 50:39, but merely the name of fowls making a stridulous or whizzing sound - רננים reneniym. The question is then asked whether it has the wing and plumage of the stork - evidently implying that the wing of the stork might be supposed to be adapted to such a flight, but that it was remarkable that without such wings the ostrich was able to outstrip even the fleetest animal. The question is designed to turn the attention to the fact that the ostrich accomplishes its flight in this remarkable manner without being endowed with wings like the stork, which is capable of sustaining by its wings a long and rapid flight. The other point of the comparison seems couched in the name given to the stork, and the design is to contrast the habits of the ostrich with those of this bird - particularly in reference to their care for their young. The name given to the stork is חסידה chă sı̂ ydâ h, meaning literally "the pious," a name usually given to it - "avis pia," from its tenderness toward its young - a virtue for which it was celebrated by the ancients, Pliny "Hist. Nat. x;" Aelian "Hist. An. 3, 23." On the contrary, the Arabs call the ostrich the impious or ungodly bird, on account of its neglect and cruelty toward its young. The fact that the ostrich thus neglects its young, is dwelt upon in the passage before us -17, and in this respect she is placed in strong contrast with the stork. The verse then, I suppose, may be rendered thus:
"A wing of exulting fowls moves joyfully!
Is it the wing and the plumage of the pious bird?"
This means that with both (in regard to the wing and the habits of the two) there was a strong contrast, and yet designing to show that what seems to be a defect in the size and rigor of the wing, and what seems to be stupid forgetfulness of the bird in regard to its young, is proof of the wisdom of the Creator, who has so made it as to be able to outstrip the fleetest horse, and to be adapted to its shy and timid mode of life in the desert. The ostrich, whose principal characteristics are beautifully and strikingly detailed in this passage in Job, is a native of the torrid regions of Arabia and Africa. It is the largest of the feathered tribes and is the connecting link between quadrupeds and fowls. It has the general properties and outlines of a bird, and yet retains many of the marks of the quadruped. In appearance, the ostrich resembles the camel, and is almost as tall; and in the East is called "the camel-bird" (Calmet).
It is covered with a plumage that resembles hair more nearly than feathers; and its internal parts bear as near a resemblance to those of the quadruped as of the bird creation - Goldsmith. See also Poiret's "Travels in the Barbary States," as quoted by Rosenmuller, "Alte u. neue Morgenland," No. 770. A full description is there given of the appearance and habits of the ostrich. Its head and bill resemble those of a duck; the neck may be compared with that of the swan, though it is much longer; the legs and thighs resemble those of a hen, but are fleshy and large. The end of the foot is cloven, and has two very large toes, which like the leg are covered with scales. The height of the ostrich is usually seven feet from the head to the ground; but from the back it is only four, so that the head and the neck are about three feet long. From the head to the end of the tail, when the neck is stretched in a right line, the length is seven feet.
One of the wings with the feathers spread out is three feet in length. At the end of the wing there is a species of spur almost like the quill of a porcupine. It is an inch long, and is hollow, and of a bony substance. The plumage is generally white and black, though some of them are said to be gray. There are no feathers on the sides of the thighs, nor under the wings. It has not, like most birds, feathers of various kinds, but they are all bearded with detached hairs or filaments, without consistence and reciprocal adherence. The feathers of the ostrich are almost as soft as down, and are therefore wholly unfit for flying, or to defend the body from external injury. The feathers of other birds have the web broader on one side than the other, but those of the ostrich have the shaft exactly in the middle. In other birds, the filaments that compose the feathers of the wings are firmly attached to each other, or are "hooked together," so that they are adapted to catch and resist the air; on those of the ostrich no such attachments are found.
The consequence is, that they cannot oppose to the air a suitable resistance, as is the case with other birds, and are therefore incapable of flying, and in fact never mount on the wing. The wing is used (see the notes at ) only to balance the bird, and to aid it in running. The great size of the bird - weighing 75 or 80 pounds - would require an immense power of wing to elevate it in the air, and it has, therefore, been furnished with the means of surpassing all other animals in the rapidity with which it runs, so that it may escape its pursuers. The ostrich is made to live in the wilderness, and it was called by the ancients "a lover of the deserts." It is shy and timorous in no common degree, and avoids the cultivated fields and the abodes of man, and retreats into the utmost recesses of the desert. In those dreary wastes its subsistence is the few tufts of coarse grass which are scattered here and there, but it will eat almost anything that comes in its way.
It is the most voracious of animals, and will devour leather, glass, hair, iron, stones, or anything that is given. Valisnieri found the first stomach filled with a quantity of incongruous substances; grass, nuts, cords, stones, glass, brass, copper, iron, tin, lead, and wood, and among the rest, a piece of stone that weighed more than a pound. It would seem that the ostrich is obliged to fill up the great capacity of its stomach in order to be at ease; but that, nutritious substances not occurring, it pours in whatever is at hand to supply the void. The flesh of the ostrich was forbidden by the laws of Moses to be eaten Lev 11:13, but it is eaten by some of the savage nations of Africa, who hunt them for their flesh, which they regard as a dainty. The principal value of the ostrich, however, and the principal reason why it is hunted. is in the long feathers that compose the wing and the tail, and which are used so extensively for ornaments, The ancients used these plumes in their helmets; the ladies, in the East, as well as in the West, use them to decorate their persons, and they have been extensively employed also as badges of mourning on hearses. The Arabians assert that the ostrich never drinks, and the chosen place of its habitation - the waste, sandy desert - seems to confirm the assertion. As the ostrich, in the passage before us, is contrasted with the stork, the accompanying illustrations will serve to explain the passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:13: peacocks: Kg1 10:22; Ch2 9:21
wings and feathers unto the: or, the feathers of the stork and, Job 30:29 *marg. Lev 11:19; Psa 104:17; Jer 8:7; Zac 5:9
Job 39:16
Carl Friedrich Keil and Franz Delitzsch
39:13
13 The wing of the ostrich vibrates joyously,
Is she pious, wing and feather?
14 No, she leaveth her eggs in the earth
And broodeth over the dust,
15 Forgetting that a foot may crush them,
And the beast of the field trample them.
16 She treateth her young ones harshly as if they were not hers;
In vain is her labour, without her being distressed.
17 For Eloah hath caused her to forget wisdom,
And gave her no share of understanding.
18 At the time when she lasheth herself aloft,
She derideth the horse and horseman.
As the wild ass and the ox-like oryx cannot be tamed by man, and employed in his service like the domestic ass and ox, so the ostrich, although resembling the stork in its stilt-like structure, the colour of its feathers, and its gregarious life, still has characteristics totally different from those one ought to look for according to this similarity. רננים, a wail, prop. a tremulous shrill sound (vid., Job 39:23), is a name of the female ostrich, whose peculiar cry is called in Arabic zimâr (זמר). נעלס (from עלס, which in comparison with עלץ, עלז, rarely occurs) signifies to make gestures of joy. אם, Job 39:13, is an interrogative an; חסידה, pia, is a play upon the name of the stork, which is so called: pia instar ciconiae (on this figure of speech, comp. Mehren's Rehtorik der Araber, S. 178). כּי, Job 39:14, establishes the negation implied in the question, as e.g., Is 28:28. The idea is not that the hen-ostrich abandons the hatching of her eggs to the earth (עזב ל as Ps 16:10), and makes them "glow over the dust" (Schlottm.), for the maturing energy compensating for the sitting of the parent bird proceeds from the sun's heat, which ought to have been mentioned; one would also expect a Hiph. instead of the Piel תּחמּם, which can be understood only of hatching by her own warmth. The hen-ostrich also really broods herself, although from time to time she abandons the חמּם to the sun.
(Note: It does, however, as it appears, actually occur, that the female leaves the work of hatching to the sun by day, and to the male at night, and does not sit at all herself; vid., Funke's Naturgeschichte, revised by Taschenberg (1864), S. 243f.)
That which contrasts with the φιλοστοργία of the stork, which is here made prominent, is that she lays here eggs in a hole in the ground, and partly, when the nest is full, above round about it, while חסידה ברושׁים ביתה, Ps 104:17. רננים is construed in accordance with its meaning as fem. sing., Ew. 318, a. Since she acts thus, what next happens consistently therewith is told by the not aoristic but only consecutive ותּשׁכּח: and so she forgets that the foot may crush (זוּר, to press together, break by pressure, as הזּוּרה, Is 59:5 = הזּוּרה, that which is crushed, comp. לנה = לנה, Zech 5:4) them (i.e., the eggs, Ges. 146, 3), and the beast of the field may trample them down, crush them (דּוּשׁ as Arab. dâs, to crush by treading upon anything, to tread out).
Job 39:16
The difficulty of הקשׁיח (from קשׁח, Arab. qsḥ, hardened from קשׁה, Arab. qsâ) being used of the hen-ostrich in the masc., may be removed by the pointing הקשׁיח (Ew.); but this alteration is unnecessary, since the Hebr. also uses the masc. for the fem. where it might be regarded as impossible (vid., Job 39:3, and comp. e.g., Is 32:11.). Jer. translates correctly according to the sense: quasi non sint sui, but ל is not directly equivalent to כּ; what is meant is, that by the harshness of her conduct she treats her young as not belonging to her, so that they become strange to her, Ew. 217, d. In Job 39:16 the accentuation varies: in vain (לריק with Rebia mugrasch) is her labour that is devoid of anxiety; or: in vain is her labour (לריק( ruobal r with Tarcha, יגיעהּ with Munach vicarium) without anxiety (on her part); or: in vain is her labour (לריק with Mercha, יגיעה with Rebia mugrasch), yet she is without anxiety. The middle of these renderings (לריק in all of them, like Is 49:4 = לריק, Is 65:23 and freq.) seems to us the most pleasing: the labour of birth and of the brooding undertaken in places where the eggs are put beyond the danger of being crushed, is without result, without the want of success distressing her, since she does not anticipate it, and therefore also takes no measures to prevent it. The eggs that are only just covered with earth, or that lie round about the nest, actually become a prey to the jackals, wild-cats, and other animals; and men can get them for themselves one by one, if they only take care to prevent their footprints being recognised; for if the ostrich observes that its nest is discovered, it tramples upon its own eggs, and makes its nest elsewhere (Schlottm., according to Lichtenstein's Sdafrik. Reise). That it thus abandons its eggs to the danger of being crushed and to plunder, arises, according to Job 39:17, from the fact that God has caused it to forget wisdom, i.e., as Job 39:17 explains, has extinguished in it, deprived it of, the share thereof (ב as Is 53:12, lxx ἐν, as Acts 8:21) which it might have had. It is only one of the stupidities of the ostrich that is made prominent here; the proverbial ahmaq min en-na‛âme, "more foolish than the ostrich," has its origin in more such characteristics. But if the care with which other animals guard their young ones is denied to it, it has in its stead another remarkable characteristic: at the time when (כּעת here followed by an elliptical relative clause, which is clearly possible, just as with בּעת, Job 6:17) it stretches (itself) on high, i.e., it starts up with alacrity from its ease (on the radical signification of המריא = המרה), and hurries forth with a powerful flapping of its wings, half running half flying, it derides the horse and its rider - they do not overtake it, it is the swiftest of all animals; wherefore Arab. '‛dâ mn 'l-dlı̂m ‛zalı̂m, equivalent to delı̂m according to a less exact pronunciation, supra, p. 582, note) and Arab. 'nfr mn 'l-n‛âmt, fleeter than the ostrich, is just as proverbial as the above Arab. 'ḥmq mn 'l-wa‛nat; and "on ostrich's wings" is equivalent to driving along with incomparable swiftness. Moreover, on תּמריא and תּשׂחק, which refer to the female, it is to be observed that she is very anxious, and deserts everything in her fright, while the male ostrich does not forsake his young, and flees no danger.
(Note: We take this remark from Doumas, Horse of the Sahara. The following contribution from Wetzstein only came to hand after the exposition was completed: "The female ostriches are called רננים not from the whirring of their wings when flapped about, but from their piercing screeching cry when defending their eggs against beasts of prey (chiefly hyaenas), or when searching for the male bird. Now they are called rubd, from sing. rubda (instead of rabdâ), from the black colour of their long wing-feathers; for only the male, which is called חיק (pronounce hêtsh), has white. The ostrich-tribe has the name of בּת יענה bat (Arab. bdt 'l-wa‛nat), 'inhabitant of the desert,' because it is only at home in the most lonely parts of the steppe, in perfectly barren deserts. Neshwn the Himjarite, in his 'Shems el-'olm' (MSS in the Royal Library at Berlin, sectio Wetzst. I No. 149, Bd. i.f. 110b), defines the word el-wa‛na by: ארץ ביצא לא תנבת שׁיא, a white (chalky or sandy) district, which brings forth nothing; and the Kms explains it by ארץ צלבּה, a hard (unfruitful) district. In perfect analogy with the Hebr. the Arabic calls the ostrich abu (and umm) es-sahârâ, 'possessor of the sterile deserts.' The name יענים, Lam 4:3, is perfectly correct, and corresponds to the form יעלים (steinbocks); the form פעל (Arab. f‛l) is frequently the Nisbe of פעל and פעלה, according to which יען = בּת היענה and יעל = בּת היּעלה, 'inhabitant of the inaccessible rocks.' Hence, says Neshwn (against the non-Semite Firzbdi), wa‛l (יעל and wa‛la) is exclusively the high place of the rocks, and wa‛il (יעל exclusively the steinbock. The most common Arabic name of the ostrich is na‛âme, נעמה, collective na‛âm, from the softness (nu‛ûma, נעוּמה) of its feathers, with which the Arab women (in Damascus frequently) stuff cushions and pillows. Umm thelâthin, 'mother of thirty,' is the name of the female ostrich, because as a rule she lays thirty eggs. The ostrich egg is called in the steppe dahwa, דּחוה (coll. dahû), a word that is certainly very ancient. Nevertheless the Hauranites prefer the word medha, מדחה. A place hollowed out in the ground serves as a nest, which the ostrich likes best to dig in the hot sand, on which account they are very common in the sandy tracts of Ard ed-Dehan (דהנא), between the Shemmar mountains and the Sawd (Chaldaea). Thence at the end of April come the ostrich hunters with their spoil, the hides of the birds together with the feathers, to Syria. Such an unplucked hide is called gizze (גזּה). The hunters inform us that the female sits alone on the nest from early in the day until evening, and from evening until early in the morning with the male, which wanders about throughout the day. The statement that the ostrich does not sit on its eggs, is perhaps based on the fact that the female frequently, and always before the hunters, forsakes the eggs during the first period of brooding. Even. Job 39:14 and Job 39:15 do not say more than this. But when the time of hatching (called el-faqs, פקץ) is near, the hen no longer leaves the eggs. The same observation is also made with regard to the partridge of Palestine (el-hagel, חגל), which has many other characteristics in common with the ostrich.
That the ostrich is accounted stupid (Job 39:17) may arise from the fact, that when the female has been frightened from the eggs she always seeks out the male with a loud cry; she then, as the hunters unanimously assert, brings him forcibly back to the nest (hence its Arabic name zalı̂m, 'the violent one'). During the interval the hunter has buried himself in the sand, and on their arrival, by a good shot often kills both together in the nest. It may also be accounted as stupidity, that, when the wind is calm, instead of flying before the riding hunters, the bird tries to hide itself behind a mound or in the hollows of the ground. But that, when escape is impossible, it is said to try to hide its head in the sand, the hunters regard as an absurdity. If the wind aids it, the fleeing ostrich spreads out the feathers of its tail like a sail, and by constantly steering itself with its extended wings, it escapes its pursuers with ease. The word המריא, Job 39:18, appears to be a hunting expression, and (without an accus. objecti) to describe this spreading out of the feathers, therefore to be perfectly synonymous with the תערישׁ (Arab. t'rı̂š) of the ostrich hunters of the present day. Thus sings the poet Rshid of the hunting race of the Sulubt: 'And the head (of the bride with its loosened locks) resembles the (soft and black) feathers of the ostrich-hen, when she spreads them out (‛arrashannâ). They saw the hunter coming upon them where there was no hiding-place, And stretched their legs as they fled.' The prohibition to eat the ostrich in the Thora (Lev 11:16; Deut 14:15) is perhaps based upon the cruelty of the hunt; for it is with the rarest exceptions always killed only on its eggs. The female, which, as has been said already, does not flee towards the end of the time of brooding, stoops on the approach of the hunter, inclines the head on one side and looks motionless at her enemy. Several Beduins have said to me, that a man must have a hard heart to fire under such circumstances. If the bird is killed, the hunter covers the blood with sand, puts the female again upon the eggs, buries himself at some distance in the sand, and waits till evening, when the male comes, which is now shot likewise, beside the female. The Mosaic law might accordingly have forbidden the hunting of the ostrich from the same feeling of humanity which unmistakeably regulated it in other decisions (as Ex 23:19; Deut 22:6., Lev 22:28, and freq.).)
John Gill
39:13 Gavest thou the goodly wings unto the peacocks?.... Rather "ostriches", as the Vulgate Latin and Tigurine versions render it; some render it, "the wing of those that exult is joyful", so Montanus; that is, of the ostriches; who, in confidence of their wings, exult and glory over the horse and his rider, Job 39:18; for peacocks are not remarkable for their wings, but for their tails; whereas the wings of the ostrich are as sails unto them, as several writers observe (k); and with which they rather run, or row, than fly: hence it is called by Plautus (l) "passer marinus", the sea sparrow: and the feathers of it are more goodly than those of the wings of the peacock; and besides, it is a question whether the peacock was where Job lived, and in his times; since it is originally from the Indies, and from thence it was brought to Judea in the times of Solomon; and was not known in Greece and Rome (m) until later ages. Alexander the Great, when he first saw them in India, was surprised at them; and yet Solon (n) speaks of them in his time as seen by him, which was at least two hundred years before Alexander; though at Rome not common in the times of Horace (o), who calls a peacock "rara avis"; and speaks of them as sold for a great price; but ostriches were well known in Arabia, where Job lived, as is testified by Xenophon (p), Strabo (q), and Diodorus Siculus (r). Moreover, what is said in the following verses is only true of the ostrich, and that only is spoken of here and there, as it follows;
or wings and feathers unto the ostrich; or whose wings and feathers are like the storks; and so Bochart renders the words, truly they have "the wing and feather of the stork"; the colours of which are black and white, from whence it has its name (s) in Greek; and so Leo Africanus (t) says of the ostriches, that they have in their wings large feathers of a black and white colour; and this was a creature well known in Arabia (u), in which Job lived.
(k) Xenophon. de Expedit. Cyri, l. 1. Aelian. de. Animal. l. 2. c. 77. (l) Persa, Act. 2. Sc. 2. v. 17. (m) Aelian. de Animal. l. 5. c. 21. (n) Laert. Vit. Solon. l. 1. c. 2. (o) Sermon. l. 2. Sat. 2. v. 25, 26. Vid. Plin. Nat. Hist. l. 10. c. 20. Macrob. Saturnal. l. 3. c. 13. (p) Ut supra. (Xenophon. de Expedit. Cyri, l. 1.) (q) Geograph. l. 16. p. 531. (r) Bibliothec. l. 2. p. 133. (s) Suidas in voce (t) Descriptio Africae, l. 9. p. 766. (u) Diodor. Sicul. ut supra. (Bibliothec. l. 2. p. 133.)
Robert Jamieson, A. R. Fausset and David Brown
39:13 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; Mic 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.
39:1439:14: ※ Զի արկցէ յերկիր զձուս իւր, եւ ջեռուսցէ զհողով[9526]. [9526] Ոմանք. Եւ ջեռուսցէ ընդ հողով։
14 որովհետեւ նէեսան իր ձուերը գետին է դնում, հողով տաքացնում է
14 Անիկա իր հաւկիթները գետինը կը ձգէ Ու զանոնք հողին մէջ կը տաքցնէ
Զի արկցէ յերկիր զձուս իւր, եւ ջեռուսցէ ընդ հողով:

39:14: ※ Զի արկցէ յերկիր զձուս իւր, եւ ջեռուսցէ զհողով[9526].
[9526] Ոմանք. Եւ ջեռուսցէ ընդ հողով։
14 որովհետեւ նէեսան իր ձուերը գետին է դնում, հողով տաքացնում է
14 Անիկա իր հաւկիթները գետինը կը ձգէ Ու զանոնք հողին մէջ կը տաքցնէ
zohrab-1805▾ eastern-1994▾ western am▾
39:1439:14 Он оставляет яйца свои на земле, и на песке согревает их,
39:14 ὅτι οτι since; that ἀφήσει αφιημι dismiss; leave εἰς εις into; for γῆν γη earth; land τὰ ο the ᾠὰ ωον egg αὐτῆς αυτος he; him καὶ και and; even ἐπὶ επι in; on χοῦν χους.1 dust θάλψει θαλπω foster; care for
39:14 כִּֽי־ kˈî- כִּי that תַעֲזֹ֣ב ṯaʕᵃzˈōv עזב leave לָ lā לְ to † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth בֵּצֶ֑יהָ bēṣˈeʸhā בֵּיצָה egg וְֽ wᵊˈ וְ and עַל־ ʕal- עַל upon עָפָ֥ר ʕāfˌār עָפָר dust תְּחַמֵּֽם׃ tᵊḥammˈēm חמם be hot
39:14. quando derelinquit in terra ova sua tu forsitan in pulvere calefacis eaWhen she leaveth her eggs on the earth, thou perhaps wilt warm them in the dust.
14. For she leaveth her eggs on the earth, and warmeth them in the dust,
39:14. When she leaves eggs behind in the earth, will you perhaps warm them in the dust?
Which leaveth her eggs in the earth, and warmeth them in dust:

39:14 Он оставляет яйца свои на земле, и на песке согревает их,
39:14
ὅτι οτι since; that
ἀφήσει αφιημι dismiss; leave
εἰς εις into; for
γῆν γη earth; land
τὰ ο the
ᾠὰ ωον egg
αὐτῆς αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
χοῦν χους.1 dust
θάλψει θαλπω foster; care for
39:14
כִּֽי־ kˈî- כִּי that
תַעֲזֹ֣ב ṯaʕᵃzˈōv עזב leave
לָ לְ to
הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
בֵּצֶ֑יהָ bēṣˈeʸhā בֵּיצָה egg
וְֽ wᵊˈ וְ and
עַל־ ʕal- עַל upon
עָפָ֥ר ʕāfˌār עָפָר dust
תְּחַמֵּֽם׃ tᵊḥammˈēm חמם be hot
39:14. quando derelinquit in terra ova sua tu forsitan in pulvere calefacis ea
When she leaveth her eggs on the earth, thou perhaps wilt warm them in the dust.
39:14. When she leaves eggs behind in the earth, will you perhaps warm them in the dust?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-17. Одна из подобных особенностей заключается в отношении страуса к своему потомству. В то время как аист нежен к своим детям, почему и называется "хасида" - "благочестивым", страус жесток (ст. 16; ср. Плач 1V:3). Он оставляет свои яйца на произвол судьбы, нисколько не тревожась тем, что они могут быть раздавлены и пожраны животными. Но это природное неразумие страуса, грозящее его потомству гибелью, устраняется тем, что сама пустыня, - жаркий песок, согревает его яйца и выводит детей. Труд его не остается напрасным (ст. 16).
Adam Clarke: Commentary on the Bible - 1831
39:14: Which leaveth her eggs in the earth - This want of parental affection in the ostrich is almost universally acknowledged. Mr. Jackson, in his Account of Morocco, observes: "The ostrich, having laid her eggs, goes away, forgetting or forsaking them: and if some other ostrich discover them, she hatches them as if they were her own, forgetting probably whether they are or are not; so deficient is the recollection of this bird." This illustrates: "And forgetteth that the foot may crush them, or that the wild beast may break them." The poet seems well acquainted with every part of the subject on which he writes; and facts incontestable confirm all he says. For farther illustration, see the account from Dr. Shaw at the end of the chapter,(note).
Albert Barnes: Notes on the Bible - 1834
39:14: Which leaveth her eggs in the earth - That is, she does not build a nest, as most birds do, but deposits her eggs in the sand. The ostrich, Dr. Shaw remarks, lays usually from thirty to fifty eggs. The eggs are very large, some of them being above five inches in diameter, and weighing fifteen pounds - Goldsmith. "We are not to consider," says Dr. Shaw, "this large collection of eggs as if they were all intended for a brood. They are the greatest part of them reserved for food, which the dam breaks, and disposeth of according to the number and cravings of her young ones." The idea which seems to be conveyed in our common version is, that the ostrich deposits her eggs in the sand, and then leaves them, without further care, to be hatched by the heat of the sun. This idea is not, however, necessarily implied in the original, and is contrary to fact. The truth is, that the eggs are deposited with great care, and with so much attention to the manner in which they are placed, that a line drawn from those in the extremities would just touch the tops of the intermediate ones (see Damir, as quoted by Bochart, "Hieroz." P. ii. Lib. ii. c. xvii. p. 253), and that they are hatched, as the eggs of other birds are, in a great measure by the heat imparted by the incubation of the parent bird.
It is true that in the hot climates where these birds live, there is less necessity for constant incubation than in colder latitudes, and that the parent bird is more frequently absent; but she is accustomed regularly to return at night, and carefully broods over her eggs. See Le Valliant, "Travels in the Interior of Africa," ii. 209, 305. It is true also that the parent bird wanders sometimes far from the place where the eggs are deposited, and forgets the place, and in this case if another nest of eggs is seen, she is not concerned whether they are her own or not, for she is not endowed with the power of distinguishing between her own eggs and those of another. This fact seems to have given rise to all the fables stated by the Arabic writers about the stupidity of the ostrich; about her leaving her eggs; and about her disposition to sit on the eggs of others. Bochart has collected many of these opinions from the Arabic writers, among which are the following: Alkazuinius says, "They say that no bird is more foolish than the ostrich, for while it forsakes its own eggs, it sits on the eggs of others; from the proverb, "Every animal loves its own young except the ostrich."
Ottomanus says, "Every animal loves its own progeny except the ostrich. But that pertains only to the male. For although the common proverb imputes folly to the female, yet with her folly she loves her young, and feeds them, and teaches them to fly, the same as other animals." Damir, an Arabic writer, says, "When the ostrich goes forth from her nest, that she may seek food, if she finds the egg of another ostrich, she sits on that, and forgets her own. And when driven away by hunters, she never returns; whence, it is that she is described as foolish, and that the proverb in regard to her has originated.
And warmeth them in dust - The idea which was evidently in the mind of the translators in this passage was, that the ostrich left her eggs in the dust to be hatched by the heat of the sun. This is not correct, and is not necessarily implied in the Hebrew, though undoubtedly the heat of the sand is made to contribute to the process of hatching the egg, and allows the parent bird to be absent longer from her nest than birds in colder climates. This seems to be all that is implied in the passage.
Geneva 1599
39:14 Which leaveth her eggs in the earth, and (h) warmeth them in dust,
(h) They write that the ostrich covers her eggs in the sand, and because the country is hot and the sun still keeps them warm, they are hatched.
John Gill
39:14 Which leaveth her eggs in the earth,.... Lays them and leaves them there. Aelianus, agreeably to this, says (w), that it builds a low nest in the ground, making a hollow in the sand with its feet; though he seems to be mistaken as to the number of its eggs, which he makes to be more than eighty; more truly Leo Africanus (x), who reckons them ten or twelve; which, he says, it lays in the sand, and each of them are of the size of a cannon ball, and weigh fifteen pounds, more or less. Hence, with the Arabs, it is called
"the mother of eggs,''
because of the large eggs it lays; and with them it is a proverb,
"meaner, or of a lesser account, than the eggs of an ostrich,''
because its eggs are neglected by it (y);
and warmeth them in the dust; not that she leaves them to be warmed by the hot sand, or by the heat of the sun upon them, by which they are hatched, as has been commonly said, for thereby they would rather be corrupted and become rotten; but she herself warms them and hatches them, by sitting upon them in the dust and sand: and for this the above historian is express, who says (z), the female lighting on these eggs, whether her own or another's, sits on them and heats them. Concerning the ostrich hatching its eggs, Vansleb (a), from an Arabic manuscript, relates what is incredible, that they are hatched by the male and female with their eye only; that one or other of them keep continually looking at them until they are all hatched; and this I observe is asserted also by another writer (b).
(w) De Animal. l. 14. c. 17. (x) Ut supra. (Descriptio Africaae, l. 9. p. 766.) (y) Hottinger. Smegm. Orient. l. 1. c. 7. p. 128. (z) Descript. Africae, ut supra. (l. 9. p. 766.) Vid. Aelian. l. 4. c. 37. (a) Relation of a Voyage to Egypt, p. 64. (b) Coelius, l. 10. c. 5. apud Sanctium in loc.
Robert Jamieson, A. R. Fausset and David Brown
39:14 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.
39:1539:15: եւ մոռացաւ թէ ուր ցրուիցէ. եւ գազանք անապատի կոխեսցեն[9527]։ [9527] Ոմանք յաւելուածով ունին այսպէս. Եւ մոռացաւ եթէ ցրուեսցէ... կոխեսցեն զճանապարհս նորա։
15 ու մոռանում, թէ ոտքի տակ ցրիւ կը գան, եւ անապատի գազանները կը կոխոտեն դրանք:
15 Մոռնալով թէ մէկուն ոտքը կրնայ կոտրել, Կամ դաշտի գազանները ոտնակոխ կ’ընեն։
եւ մոռացաւ թէ ոտն ցրուիցէ, եւ գազանք անապատի կոխեսցեն:

39:15: եւ մոռացաւ թէ ուր ցրուիցէ. եւ գազանք անապատի կոխեսցեն[9527]։
[9527] Ոմանք յաւելուածով ունին այսպէս. Եւ մոռացաւ եթէ ցրուեսցէ... կոխեսցեն զճանապարհս նորա։
15 ու մոռանում, թէ ոտքի տակ ցրիւ կը գան, եւ անապատի գազանները կը կոխոտեն դրանք:
15 Մոռնալով թէ մէկուն ոտքը կրնայ կոտրել, Կամ դաշտի գազանները ոտնակոխ կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
39:1539:15 и забывает, что нога может раздавить их и полевой зверь может растоптать их;
39:15 καὶ και and; even ἐπελάθετο επιλανθανομαι forget ὅτι οτι since; that ποὺς πους foot; pace σκορπιεῖ σκορπιζω scatter καὶ και and; even θηρία θηριον beast ἀγροῦ αγρος field καταπατήσει καταπατεω trample
39:15 וַ֭ ˈwa וְ and תִּשְׁכַּח ttiškˌaḥ שׁכח forget כִּי־ kî- כִּי that רֶ֣גֶל rˈeḡel רֶגֶל foot תְּזוּרֶ֑הָ tᵊzûrˈehā זור press וְ wᵊ וְ and חַיַּ֖ת ḥayyˌaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶ֣ה śśāḏˈeh שָׂדֶה open field תְּדוּשֶֽׁהָ׃ tᵊḏûšˈehā דושׁ tread on
39:15. obliviscitur quod pes conculcet ea aut bestiae agri conterantShe forgetteth that the foot may tread upon them, or that the beasts of the field may break them.
15. And forgetteth that the foot may crush them, or that the wild beast may trample them.
39:15. She forgets that feet may trample them, or that the beasts of the field may shatter them.
And forgetteth that the foot may crush them, or that the wild beast may break them:

39:15 и забывает, что нога может раздавить их и полевой зверь может растоптать их;
39:15
καὶ και and; even
ἐπελάθετο επιλανθανομαι forget
ὅτι οτι since; that
ποὺς πους foot; pace
σκορπιεῖ σκορπιζω scatter
καὶ και and; even
θηρία θηριον beast
ἀγροῦ αγρος field
καταπατήσει καταπατεω trample
39:15
וַ֭ ˈwa וְ and
תִּשְׁכַּח ttiškˌaḥ שׁכח forget
כִּי־ kî- כִּי that
רֶ֣גֶל rˈeḡel רֶגֶל foot
תְּזוּרֶ֑הָ tᵊzûrˈehā זור press
וְ wᵊ וְ and
חַיַּ֖ת ḥayyˌaṯ חַיָּה wild animal
הַ ha הַ the
שָּׂדֶ֣ה śśāḏˈeh שָׂדֶה open field
תְּדוּשֶֽׁהָ׃ tᵊḏûšˈehā דושׁ tread on
39:15. obliviscitur quod pes conculcet ea aut bestiae agri conterant
She forgetteth that the foot may tread upon them, or that the beasts of the field may break them.
39:15. She forgets that feet may trample them, or that the beasts of the field may shatter them.
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Albert Barnes: Notes on the Bible - 1834
39:15: And forgetteth that the foot may crush them - She lays her eggs in the sand, and not, as most birds do, in nests made on branches of trees, or on the crags of rocks, where they would be inaccessible, as if she was forgetful of the fact that the wild beast might pass along and crush them. She often wanders away from them, also, and does not stay near them to guard them, as most parent birds do, as if she were unmindful of the danger to which they might be exposed when she was absent. The object of all this seems to be, to call the attention to the uniqueness in the natural history of this bird, and to observe that there were laws and arrangements in regard to it which seemed to show that she was deprived of wisdom, and yet that everything was so ordered as to prove that she was under the care of the Almighty. The great variety in the laws pertaining to the animal kingdom, and especially their lack of resemblance to what would have occurred to man, seems to give the special force and point to the argument used here.
John Gill
39:15 And forgetteth that the foot may crush them,.... The foot of the traveller, they being laid in the ground, where he may walk, or on the sand of the seashore, where he may tread and trample upon them unawares, and crush them to pieces; to prevent which this creature has no foresight;
or that the wild beast may break them; supposing they may be, though not where men walk, yet where wild beasts frequent, they may be as easily broken by the one as the other; against which it guards not, having no instinct in nature, as some creatures have, to direct to the preservation of them.
39:1639:16: ※ Ուծացաւ յորդւոց իւրոց՝ իբրեւ ո՛չ յիւրմէ. ՚ի զո՛ւր վաստակեցաւ առանց երկիւղի[9528]. [9528] Ոմանք. Որպէս ո՛չ յիւրմէ։
16 Հեռանում է նա իր ձագերից, կարծես իրենը չլինեն դրանք. իր վաստակի կորստեան վախը չունի նա,
16 Անիկա անգութ է իր ձագերուն՝ իրենը չեղածներու պէս. Իր աշխատութեանը դատարկ ելլելուն վախը չունի։
Ուծացաւ յորդւոց իւրոց` իբրեւ ոչ յիւրմէ, ի զուր վաստակեցաւ առանց երկիւղի:

39:16: ※ Ուծացաւ յորդւոց իւրոց՝ իբրեւ ո՛չ յիւրմէ. ՚ի զո՛ւր վաստակեցաւ առանց երկիւղի[9528].
[9528] Ոմանք. Որպէս ո՛չ յիւրմէ։
16 Հեռանում է նա իր ձագերից, կարծես իրենը չլինեն դրանք. իր վաստակի կորստեան վախը չունի նա,
16 Անիկա անգութ է իր ձագերուն՝ իրենը չեղածներու պէս. Իր աշխատութեանը դատարկ ելլելուն վախը չունի։
zohrab-1805▾ eastern-1994▾ western am▾
39:1639:16 он жесток к детям своим, как бы не своим, и не опасается, что труд его будет напрасен;
39:16 ἀπεσκλήρυνεν αποσκληρυνω the τέκνα τεκνον child αὐτῆς αυτος he; him ὥστε ωστε as such; that μὴ μη not ἑαυτῇ εαυτου of himself; his own εἰς εις into; for κενὸν κενος hollow; empty ἐκοπίασεν κοπιαω exhausted; labor ἄνευ ανευ without φόβου φοβος fear; awe
39:16 הִקְשִׁ֣יחַ hiqšˈîₐḥ קשׁח be hard בָּנֶ֣יהָ bānˈeʸhā בֵּן son לְּ llᵊ לְ to לֹא־ lō- לֹא not לָ֑הּ lˈāh לְ to לְ lᵊ לְ to רִ֖יק rˌîq רִיק emptiness יְגִיעָ֣הּ yᵊḡîʕˈāh יְגִיעַ toil בְּלִי־ bᵊlî- בְּלִי destruction פָֽחַד׃ fˈāḥaḏ פַּחַד trembling
39:16. duratur ad filios suos quasi non sint sui frustra laboravit nullo timore cogenteShe is hardened against her young ones, as though they were not hers, she hath laboured in vain, no fear constraining her.
16. She is hardened against her young ones, as if they were not hers: though her labour be in vain, without fear;
39:16. She is hardened against her young, as if they were not hers; she has labored in vain, with no fear compelling her.
She is hardened against her young ones, as though [they were] not hers: her labour is in vain without fear:

39:16 он жесток к детям своим, как бы не своим, и не опасается, что труд его будет напрасен;
39:16
ἀπεσκλήρυνεν αποσκληρυνω the
τέκνα τεκνον child
αὐτῆς αυτος he; him
ὥστε ωστε as such; that
μὴ μη not
ἑαυτῇ εαυτου of himself; his own
εἰς εις into; for
κενὸν κενος hollow; empty
ἐκοπίασεν κοπιαω exhausted; labor
ἄνευ ανευ without
φόβου φοβος fear; awe
39:16
הִקְשִׁ֣יחַ hiqšˈîₐḥ קשׁח be hard
בָּנֶ֣יהָ bānˈeʸhā בֵּן son
לְּ llᵊ לְ to
לֹא־ lō- לֹא not
לָ֑הּ lˈāh לְ to
לְ lᵊ לְ to
רִ֖יק rˌîq רִיק emptiness
יְגִיעָ֣הּ yᵊḡîʕˈāh יְגִיעַ toil
בְּלִי־ bᵊlî- בְּלִי destruction
פָֽחַד׃ fˈāḥaḏ פַּחַד trembling
39:16. duratur ad filios suos quasi non sint sui frustra laboravit nullo timore cogente
She is hardened against her young ones, as though they were not hers, she hath laboured in vain, no fear constraining her.
39:16. She is hardened against her young, as if they were not hers; she has labored in vain, with no fear compelling her.
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Adam Clarke: Commentary on the Bible - 1831
39:16: She is hardened against her young - See before, and the extracts from Dr. Shaw at the end of the chapter,(note). She neglects her little ones, which are often found half starved, straggling, and moaning about, like so many deserted orphans, for their mother.
Albert Barnes: Notes on the Bible - 1834
39:16: She is hardened against her young ones - The obvious meaning of this passage, which is a fair translation of the Hebrew, is, that the ostrich is destitute of natural affection for her young; or that she treats them as if she had not the usual natural affection manifested in the animal creation. This sentiment also occurs in Lam 4:3, "The daughter of my people is become cruel, like the ostriches in the wilderness." This opinion is controverted by Buffon, but seems fully sustained by those who have most attentively observed the habits of the ostrich. Dr. Shaw, as quoted by Paxton, and in Robinson's Calmet, says, "On the least noise or trivial occasion she forsakes her eggs or her young ones, to which perhaps she never returns; or if she does, it may be too late either to restore life to the one, or to preserve the lives of the others." "Agreeable to this account," says Paxton, "the Arabs meet sometimes with whole nests of these eggs undisturbed, some of which are sweet and good, and others addle and corrupted; others again have their young ones of different growths, according to the time it may be presumed they have been forsaken by the dam. They oftener meet a few of the little ones, not bigger than well-grown pullets, half-starved, straggling and moaning about like so many distressed orphans for their mothers."
Her labour is in vain without fear - Herder renders this," In vain is her travail, but she regards it not." The idea in the passage seems to be this; that the ostrich has not that apprehension or provident care for her young which others birds have. It does not mean that she is an animal remarkably bold and courageous, for the contrary is the fact, and she is, according to the Arabian writers, timid to a proverb; but that she has none of the anxious solicitude for her young which others seem to have - the dread that they may be in want, or in danger, which leads them, often at the peril of their own lives, to provide for and defend them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:16: hardened: Lam 4:3
as: Deu 28:56, Deu 28:57; Kg1 3:26, Kg1 3:27; Kg2 6:28, Kg2 6:29; Lam 2:20; Rom 1:31
her labour: Ecc 10:15; Hab 2:13
Job 39:17
Geneva 1599
39:16 She is hardened against her young ones, as though [they were] not hers: her labour is (i) in vain without fear;
(i) If he should take care of them.
John Gill
39:16 She is hardened against her young ones, as though they were not hers,.... Hence said to be cruel, Lam 4:3; not against the young ones she hatches, for Aelianus (c) reports her as very tender of her young, and exposing herself to danger for the preservation of them; but being a very forgetful creature, having laid its eggs in the sand, where it leaves them, forgets where it has laid them; and finding other eggs sits on them and hatches them, and regards the young as its own, and is hardened against its true and real young, as not belonging to her;
her labour is in vain without fear; in laying her eggs and leaving them in the dust, without fear of their being crushed and broken, which yet they are, and so her labour is in vain; or her labour in hatching the eggs of others, without any fear or care of their belonging to others, which yet they do, and so she labours in vain.
(c) Ut supra. (Vid. Aelian. l. 4. c. 37.)
John Wesley
39:16 Her labour - In laying her eggs is in vain, because she hath not the fear and tender concern for them, which she should have.
Robert Jamieson, A. R. Fausset and David Brown
39:16 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.
39:1739:17: ※ զի լռեցոյց Աստուած ՚ի նմանէ զիմաստութիւնս, եւ ո՛չ ետ նմա բաժին ՚ի հանճարոյ[9529]։ [9529] Ոմանք. ՚Ի նմանէ զիմաստութիւն։
17 որովհետեւ Աստուած նրանից վերցրել է իմաստութիւնը եւ խելքի բաժին չի տուել նրան:
17 Վասն զի Աստուած իմաստութենէ զուրկ ըրաւ զանիկա Ու հանճարէն անոր բաժին չտուաւ։
Զի լռեցոյց Աստուած ի նմանէ զիմաստութիւն, եւ ոչ ետ նմա բաժին ի հանճարոյ:

39:17: ※ զի լռեցոյց Աստուած ՚ի նմանէ զիմաստութիւնս, եւ ո՛չ ետ նմա բաժին ՚ի հանճարոյ[9529]։
[9529] Ոմանք. ՚Ի նմանէ զիմաստութիւն։
17 որովհետեւ Աստուած նրանից վերցրել է իմաստութիւնը եւ խելքի բաժին չի տուել նրան:
17 Վասն զի Աստուած իմաստութենէ զուրկ ըրաւ զանիկա Ու հանճարէն անոր բաժին չտուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
39:1739:17 потому что Бог не дал ему мудрости и не уделил ему смысла;
39:17 ὅτι οτι since; that κατεσιώπησεν κατασιωπαω he; him ὁ ο the θεὸς θεος God σοφίαν σοφια wisdom καὶ και and; even οὐκ ου not ἐμέρισεν μεριζω apportion; allocate αὐτῇ αυτος he; him ἐν εν in τῇ ο the συνέσει συνεσις comprehension
39:17 כִּֽי־ kˈî- כִּי that הִשָּׁ֣הּ hiššˈāh נשׁה forget אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and לֹא־ lō- לֹא not חָ֥לַק ḥˌālaq חלק divide לָ֝֗הּ ˈlˈāh לְ to בַּ ba בְּ in † הַ the בִּינָֽה׃ bbînˈā בִּינָה understanding
39:17. privavit enim eam Deus sapientia nec dedit illi intellegentiamFor God hath deprived her of wisdom, neither hath he given her understanding.
17. Because God hath deprived her of wisdom, neither hath he imparted to her understanding.
39:17. For God has deprived her of wisdom; neither has he given her understanding.
Because God hath deprived her of wisdom, neither hath he imparted to her understanding:

39:17 потому что Бог не дал ему мудрости и не уделил ему смысла;
39:17
ὅτι οτι since; that
κατεσιώπησεν κατασιωπαω he; him
ο the
θεὸς θεος God
σοφίαν σοφια wisdom
καὶ και and; even
οὐκ ου not
ἐμέρισεν μεριζω apportion; allocate
αὐτῇ αυτος he; him
ἐν εν in
τῇ ο the
συνέσει συνεσις comprehension
39:17
כִּֽי־ kˈî- כִּי that
הִשָּׁ֣הּ hiššˈāh נשׁה forget
אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god
חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom
וְ wᵊ וְ and
לֹא־ lō- לֹא not
חָ֥לַק ḥˌālaq חלק divide
לָ֝֗הּ ˈlˈāh לְ to
בַּ ba בְּ in
הַ the
בִּינָֽה׃ bbînˈā בִּינָה understanding
39:17. privavit enim eam Deus sapientia nec dedit illi intellegentiam
For God hath deprived her of wisdom, neither hath he given her understanding.
39:17. For God has deprived her of wisdom; neither has he given her understanding.
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Adam Clarke: Commentary on the Bible - 1831
39:17: God hath deprived her of wisdom - Of this foolishness we have an account from the ancients; and here follow two instances:
1. It covers its head in the reeds, and thinks itself all out of sight because itself cannot see. So Claudian: -
- 'Stat lumine clauso
Ridendum revoluta caput: creditque latere
Quad non ipsa videt.'
2. They who hunt them draw the skin of an ostrich's neck on one hand, which proves a sufficient lure to take them with the other. They have so little brain that Heliogabalus had six hundred heads for his supper. Here we may observe, that our judicious as well as sublime author just touches the great points of distinction in each creature, and then hastens to another. A description is exact when you cannot add but what is common to another thing; nor withdraw, but something peculiarly belonging to the thing described. A likeness is lost in too much description, as a meaning is often in too much illustration." - Dr. Young.
Albert Barnes: Notes on the Bible - 1834
39:17: Because God hath deprived her of wisdom ... - That is, he has not imparted to her the wisdom which has been conferred on other animals. The meaning is, that all this remarkable arrangement, which distinguished the ostrich so much from other animals was to be traced to God. It was not the result of chance; it could not be pretended that it was by a human arrangement, but it was the result of divine appointment. Even in this apparent destitution of wisdom, there were reasons which had led to this appointment, and the care and good providence of God could be seen in the preservation of the animal. Particularly, though apparently so weak, and timid, and unwise, the ostrich had a noble hearing , and when aroused, would scorn the fleetest horse in the pursuit, and show that she was distinguished for properties that were expressive of the goodness of God toward her, and of his care over her.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:17: Job 17:4, Job 35:11; Deu 2:30; Ch2 32:31; Isa 19:11-14, Isa 57:17; Jam 1:17
Job 39:18
Geneva 1599
39:17 Because God hath deprived her of (k) wisdom, neither hath he imparted to her understanding.
(k) That is, to have a care and natural affection toward his young.
John Gill
39:17 Because God hath deprived her of wisdom,.... Or "made her to forget" (d) what she had; an instance of her forgetfulness is mentioned Job 39:15; and so Leo Africanus (e) says of it, that it is of a very short memory, and presently forgets the place where its eggs are laid;
neither hath he imparted to her understanding; many instances are given of its stupidity by historians, as that it will take anything that is offered to it to eat, stones, iron, &c. (f); that it will thrust its head and neck into a thicket, fancying: it is hid and covered, and that none can see it; which Pliny (g) remarks as an instance of its foolishness; though Diodorus Siculus (h) takes this to be a point of prudence, for the preservation of those parts of it which are weakest. Strabo gives (i) another instance of its stupidity, its being so easily deceived by sportsmen, who, by putting the skin of an ostrich on their hands, and reaching out fruits or seeds to it, it will receive them of them, and be taken. Others observe the smallness of their heads, and so of their brains, as an argument of their want of understanding; and it has been remarked, as a proof of their having but few brains, that Heliogabalus, the Roman emperor, had six hundred heads of ostriches dressed at once for his supper, for the sake of their brains (k).
(d) "oblivisci fecit eum", Montanus, Mercerus, Drusius, Cocceius, Michaelis, Schultens. (e) Ut supra. (Desciptio. Africae, l. 9. p. 766.) (f) Aelian. ut supra. (de Animal. l. 5. c. 21.) Plin. Nat. Hist. l. 10. c. 1. (g) Ibid. (Plin. Nat. Hist. l. 10. c. 1.) (h) Ut supra. (Diodor. Sicul. Bibliothec. l. 2. p. 133.) (i) Geograph. l. 16. p. 531. (k) Lamprid. Vit. Heliogab. c. 20, 30.
John Wesley
39:17 Deprived - Because God hath not implanted in her that instinct, and affection, which he hath put into other birds and beasts toward their young.
Robert Jamieson, A. R. Fausset and David Brown
39:17 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.
39:1839:18: ※ ՚Ի ժամանակի բարձրասցի՛ ՚ի բարձունս. ծա՛ղր առնէ զերիվարաւ եւ զհեծելով նորա[9530]։ [9530] Ոմանք. Ծաղր արասցէ զերիվարաւ։
18 Բայց երբ դէպի վեր ու բարձունքներ բարձրանայ, կը ծիծաղի երիվարի ու հեծեալի վրայ:
18 Անիկա բարձրը ելած ժամանակը Ձին ու անոր վրայ հեծնողը ծաղր կ’ընէ։
Ի ժամանակի բարձրասցի ի բարձունս. ծաղր առնէ զերիվարաւ եւ զհեծելով նորա:

39:18: ※ ՚Ի ժամանակի բարձրասցի՛ ՚ի բարձունս. ծա՛ղր առնէ զերիվարաւ եւ զհեծելով նորա[9530]։
[9530] Ոմանք. Ծաղր արասցէ զերիվարաւ։
18 Բայց երբ դէպի վեր ու բարձունքներ բարձրանայ, կը ծիծաղի երիվարի ու հեծեալի վրայ:
18 Անիկա բարձրը ելած ժամանակը Ձին ու անոր վրայ հեծնողը ծաղր կ’ընէ։
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39:1839:18 а когда поднимется на высоту, посмевается коню и всаднику его.
39:18 κατὰ κατα down; by καιρὸν καιρος season; opportunity ἐν εν in ὕψει υψος height; on high ὑψώσει υψοω elevate; lift up καταγελάσεται καταγελαω ridicule ἵππου ιππος horse καὶ και and; even τοῦ ο the ἐπιβάτου επιβατης he; him
39:18 כָּ֭ ˈkā כְּ as † הַ the עֵת ʕˌēṯ עֵת time בַּ ba בְּ in † הַ the מָּרֹ֣ום mmārˈôm מָרֹום high place תַּמְרִ֑יא tamrˈî מרא toss תִּֽשְׂחַ֥ק tˈiśḥˌaq שׂחק laugh לַ֝ ˈla לְ to † הַ the סּ֗וּס ssˈûs סוּס horse וּ û וְ and לְ lᵊ לְ to רֹֽכְבֹֽו׃ rˈōḵᵊvˈô רכב ride
39:18. cum tempus fuerit in altum alas erigit deridet equitem et ascensorem eiusWhen time shall be, she setteth up her wings on high: she scorneth the horse and his rider.
18. What time she lifteth up herself on high, she scorneth the horse and his rider.
39:18. Yet, when the time is right, she raises her wings on high; she ridicules the horse and his rider.
What time she lifteth up herself on high, she scorneth the horse and his rider:

39:18 а когда поднимется на высоту, посмевается коню и всаднику его.
39:18
κατὰ κατα down; by
καιρὸν καιρος season; opportunity
ἐν εν in
ὕψει υψος height; on high
ὑψώσει υψοω elevate; lift up
καταγελάσεται καταγελαω ridicule
ἵππου ιππος horse
καὶ και and; even
τοῦ ο the
ἐπιβάτου επιβατης he; him
39:18
כָּ֭ ˈkā כְּ as
הַ the
עֵת ʕˌēṯ עֵת time
בַּ ba בְּ in
הַ the
מָּרֹ֣ום mmārˈôm מָרֹום high place
תַּמְרִ֑יא tamrˈî מרא toss
תִּֽשְׂחַ֥ק tˈiśḥˌaq שׂחק laugh
לַ֝ ˈla לְ to
הַ the
סּ֗וּס ssˈûs סוּס horse
וּ û וְ and
לְ lᵊ לְ to
רֹֽכְבֹֽו׃ rˈōḵᵊvˈô רכב ride
39:18. cum tempus fuerit in altum alas erigit deridet equitem et ascensorem eius
When time shall be, she setteth up her wings on high: she scorneth the horse and his rider.
39:18. Yet, when the time is right, she raises her wings on high; she ridicules the horse and his rider.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. По-видимому, беспомощный ввиду неспособности летать, страус обладает быстрым бегом, спасающим его от преследования врагов, в том числе людей.
Adam Clarke: Commentary on the Bible - 1831
39:18: She lifteth up herself - When she raiseth up herself to run away. Proofs of the fleetness of this bird have already been given. It neither flies nor runs distinctly, but has a motion composed of both; and, using its wings as sails, makes great speed. So Claudian: -
Vasta velut Libyae venantum vocibus ales
Cum premitur, calidas cursu transmittit arenas,
Inque modum veli sinuatis flamine pennis
Pulverulenta volat.
"Xenophon says, Cyrus had horses that could overtake the goat and the wild ass; but none that could reach this creature. A thousand golden ducats, or a hundred camels, was the stated price of a horse that could equal their speed." - Dr. Young.
Albert Barnes: Notes on the Bible - 1834
39:18: What time she lifteth up herself on high - In the pRev_ious verses reference had been made to the fact that in some important respects the ostrich was inferior to other animals, or had special laws in regard to its habits and preservation. Here the attention is called to the fact that, notwithstanding its inferiority in some respects, it had properties such as to command the highest admiration. Its lofty carriage, the rapidity of its flight, and the proud scorn with which it would elude the pursuit of the fleetest coursers, were all things that showed that God had so endowed it as to furnish proof of his wisdom. The phrase "what time she lifteth up herself," refers to the fact that she raises herself for her rapid flight. It does not mean that she would mount on her wings, for this the ostrich cannot do; but to the fact that this timid and cowardly bird would, when danger was near, rouse herself, and assume a lofty courage and bearing. The word here translated "lifteth up" (תמריא tamâ riy') means properly "to lash, to whip," as a horse, to increase its speed, and is here supposed by Gesenius to be used as denoting that the ostrich by flapping her wings lashes herself up as it were to her course. All the ancient interpretations, however, as well as the common English version, render it as if it were but another form of the word רום rû m, to raise oneself up, or to rise up, as if the ostrich aroused herself up for her flight. Herder renders it, "At once she is up, and urges herself forward." Taylor (in Calmet) renders it:
"Yet at the time she haughtily assumes courage;
She scorneth the horse and his rider."
The leading idea is, that she rouses herself to escape her pursuer; she lifts up her head and body, and spreads her wings, and then bids defiance to anything to overtake her.
She scorneth the horse and his rider - In the pursuit. That is, she runs faster than the fleetest horse, and easily escapes. The extraordinary rapidity of the ostrich has always been celebrated, and it is well known that she can easily outstrip the fleetest horse. Its swiftness is mentioned by Xenophon, in his Anabasis; for, speaking of the desert of Arabia, he says, that ostriches are frequently seen there; that none could overtake them; and that horsemen who pursued them were obliged soon to give over, "for they escaped far away, making use both of their feet to run, and of their wings, when expanded, as a sail, to waft them along." Marmelius, as quoted by Bochart (see above), speaking of a remarkable kind of horses, says, "that in Africa, Egypt, and Arabia, there is but one species of that kind which they call the Arabian, and that those are produced only in the deserts of Arabia. Their velocity is wonderful, nor is there any better evidence of their remarkable swiftness, than is furnished when they pursue the camel-bird."
It is a common sentiment of the Arabs, Boehart remarks, that there is no animal which can overcome the ostrich in its course. Dr. Shaw says, "Notwithstanding the stupidity of this animal, its Creator hath amply provided for its safety by endowing it with extraordinary swiftness, and a surprising apparatus for escaping from its enemy. 'They, when they raise themselves up for flight, laugh at the horse and his rider.' They afford him an opportunity only of admiring at a distance the extraordinary agility, and the stateliness likewise of their motions, the richness of their plumage, and the great propriety there was in ascribing to them an expanded, quivering wing. Nothing, certainly, can be more entertaining than such a sight; the wings, by their rapid but unwearied vibrations, equally serving them for sails and for oars; while their feet, no less assisting in conveying them out of sight, are no less insensible of fatigue." "Travels," 8vo., vol. ii. p. 343, as quoted by Noyes. The same representation is confirmed by the writer of a voyage to Senegal, who says," She sets off at a hand gallop; but after being excited a little, she expands her wings, as if to catch the wind, and abandons herself to a speed so great, that she seems not to touch the ground.
I am persuaded she would leave far behind the swiftest English courser" - Rob. Calmet. Buffon also admits that the ostrich runs faster than the horse. These unexceptionable testimonies completely vindicate the assertion of the inspired writer. The proofs and illustrations here furnished at considerable length are designed to show that the statements here made in the book of Job are such as are confirmed by all the investigations in Natural History since the time the book was written. If the statements are to be regarded as an indication of the progress made in the science of Natural History at the time when Job lived, they prove that the observations in regard to this animal had been extensive and were surprisingly accurate. They show that the minds of sages at that time had been turned with much interest to this branch of science, and that they were able to describe the habits of animals with an accuracy which would do the highest credit to Pliny or to Buffon. If, however, the account here is to be regarded as the mere result of inspiration, or as the language of God speaking and describing what he had done, then the account furnishes us with an interesting proof of the inspiration of the book. Its minute accuracy is confirmed by all the subsequent inquiries into the habits of the animal referred to, and shows that the statement is based on simple truth. The general remark may here be made, that all the notices in the Bible of the subjects of science - which are indeed mostly casual and incidental - are such as are confirmed by the investigations which science in the various departments makes. Of what other ancient book but the Bible can this remark be made?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:18: Job 39:7, Job 39:22, Job 5:22, Job 41:29; Kg2 19:21
Job 39:19
Geneva 1599
39:18 What (l) time she lifteth up herself on high, she scorneth the horse and his rider.
(l) When the young ostrich is grown up, he outruns the horse.
John Gill
39:18 What time she lifted up herself on high,.... It is sometimes eight foot high (l); when alarmed with approaching danger she raises up herself, being sitting on the ground, and erects her wings for flight, or rather running;
she scorneth the horse and his rider; being then, as Pliny (m) says, higher than a man on horseback, and superior to a horse in swiftness; and though horsemen have been able to take wild asses and goats, very swift creatures, yet never ostriches, as Xenophon relates (n) of those in Arabia; and this creature has another method, when pursued, by which it defies and despises, as well as hurts and incommodes its pursuers, which is by casting stones backward at them with its feet as out of a sling (o).
(l) Philosoph. Transact. abridged, vol. 2. p. 360. (m) Plin. Nat. Hist. l. 10. c. 1. (n) De Expedit. Cyri, l. 1. (o) Plin. ut supra. (Nat. Hist. l. 10. c. 1.) Aelian. de Animal. l. 4. c. 37.
John Wesley
39:18 Lifteth - To flee from her pursuer: to which end she lifts up her head and body, and spreads her wings. Scorneth - She despises them thro' her swiftness; for though she cannot fly, yet by the aid of her wings she runs so fast, that horse - men cannot reach her.
Robert Jamieson, A. R. Fausset and David Brown
39:18 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."
39:1939:19: Եթէ դո՞ւ ագուցեր ձիոյ զօրութիւն, եւ զգեցուցեր զրահ ընդ պարանոցաւ նորա[9531]. [9531] Ոմանք. Զրահս զպարանոցաւ նորա։
19 Դո՞ւ ես միթէ օժտել ձիուն զօրութեամբ,
19 Ձիերուն դո՞ւն ոյժ տուիր, Անոր պարանոցին բաշը* դո՞ւն հագցուցիր։
Եթէ դո՞ւ ագուցեր ձիոյ զօրութիւն, եւ զգեցուցեր [390]զրահ ընդ պարանոցաւ նորա:

39:19: Եթէ դո՞ւ ագուցեր ձիոյ զօրութիւն, եւ զգեցուցեր զրահ ընդ պարանոցաւ նորա[9531].
[9531] Ոմանք. Զրահս զպարանոցաւ նորա։
19 Դո՞ւ ես միթէ օժտել ձիուն զօրութեամբ,
19 Ձիերուն դո՞ւն ոյժ տուիր, Անոր պարանոցին բաշը* դո՞ւն հագցուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
39:1939:19 Ты ли дал коню силу и облек шею его гривою?
39:19 ἦ η.1 surely σὺ συ you περιέθηκας περιτιθημι put around / on ἵππῳ ιππος horse δύναμιν δυναμις power; ability ἐνέδυσας ενδυω dress in; wear δὲ δε though; while τραχήλῳ τραχηλος neck αὐτοῦ αυτος he; him φόβον φοβος fear; awe
39:19 הֲ hᵃ הֲ [interrogative] תִתֵּ֣ן ṯittˈēn נתן give לַ la לְ to † הַ the סּ֣וּס ssˈûs סוּס horse גְּבוּרָ֑ה gᵊvûrˈā גְּבוּרָה strength הֲ hᵃ הֲ [interrogative] תַלְבִּ֖ישׁ ṯalbˌîš לבשׁ cloth צַוָּארֹ֣ו ṣawwārˈô צַוָּאר neck רַעְמָֽה׃ raʕmˈā רַעְמָה horse mane
39:19. numquid praebebis equo fortitudinem aut circumdabis collo eius hinnitumWilt thou give strength to the horse or clothe his neck with neighing?
19. Hast thou given the horse might? hast thou clothed his neck with the quivering mane?
39:19. Will you supply strength to the horse, or envelope his throat with neighing?
Hast thou given the horse strength? hast thou clothed his neck with thunder:

39:19 Ты ли дал коню силу и облек шею его гривою?
39:19
η.1 surely
σὺ συ you
περιέθηκας περιτιθημι put around / on
ἵππῳ ιππος horse
δύναμιν δυναμις power; ability
ἐνέδυσας ενδυω dress in; wear
δὲ δε though; while
τραχήλῳ τραχηλος neck
αὐτοῦ αυτος he; him
φόβον φοβος fear; awe
39:19
הֲ hᵃ הֲ [interrogative]
תִתֵּ֣ן ṯittˈēn נתן give
לַ la לְ to
הַ the
סּ֣וּס ssˈûs סוּס horse
גְּבוּרָ֑ה gᵊvûrˈā גְּבוּרָה strength
הֲ hᵃ הֲ [interrogative]
תַלְבִּ֖ישׁ ṯalbˌîš לבשׁ cloth
צַוָּארֹ֣ו ṣawwārˈô צַוָּאר neck
רַעְמָֽה׃ raʕmˈā רַעְמָה horse mane
39:19. numquid praebebis equo fortitudinem aut circumdabis collo eius hinnitum
Wilt thou give strength to the horse or clothe his neck with neighing?
39:19. Will you supply strength to the horse, or envelope his throat with neighing?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-25. За описанием страуса, этого, по выражению арабов, полуверблюда, полуптицы, следует описание коня, как бы рожденного, предназначенного для битвы.

19. И действительно, ему дана сила, нужная для войны (евр. "гебура"; ср. Суд VIII:21; 4: Цар XVIII:20).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 Hast thou given the horse strength? hast thou clothed his neck with thunder? 20 Canst thou make him afraid as a grasshopper? the glory of his nostrils is terrible. 21 He paweth in the valley, and rejoiceth in his strength: he goeth on to meet the armed men. 22 He mocketh at fear, and is not affrighted; neither turneth he back from the sword. 23 The quiver rattleth against him, the glittering spear and the shield. 24 He swalloweth the ground with fierceness and rage: neither believeth he that it is the sound of the trumpet. 25 He saith among the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder of the captains, and the shouting.
God, having displayed his own power in those creatures that are strong and despise man, here shows it in one scarcely inferior to any of them in strength, and yet very tame and serviceable to man, and that is the horse, especially the horse that is prepared against the day of battle and is serviceable to man at a time when he has more than ordinary occasion for his service. It seems, there was, in Job's country, a noble generous breed of horses. Job, it is probable, kept many, though they are not mentioned among his possessions, cattle for use in husbandry being there valued more than those for state and war, which alone horses were then reserved for, and they were not then put to such mean services as with us they are commonly put to. Concerning the great horse, that stately beast, it is here observed, 1. That he has a great deal of strength and spirit (v. 19): Hast thou given the horse strength? He uses his strength for man, but has it not from him: God gave it to him, who is the fountain of all the powers of nature, and yet he himself delights not in the strength of the horse (Ps. cxlvii. 10), but has told us that a horse is a vain thing for safety, Ps. xxxiii. 17. For running, drawing, and carrying, no creature that is ordinarily in the service of man has so much strength as the horse has, nor is of so stout and bold a spirit, not to be made afraid as a grasshopper, but daring and forward to face danger. It is a mercy to man to have such a servant, which, though very strong, submits to the management of a child, and rebels not against his owner. But let not the strength of a horse be trusted to, Hos. xiv. 3; Ps. xx. 7; Isa. xxxi. 1, 3. 2. That his neck and nostrils look great. His neck is clothed with thunder, with a large and flowing mane, which makes him formidable and is an ornament to him. The glory of his nostrils, when he snorts, flings up his head, and throws foam about, is terrible, v. 20. Perhaps there might be at that time, and in that country, a more stately breed of horses than any we have now. 3. That he is very fierce and furious in battle, and charges with an undaunted courage, though he pushes on in imminent danger of his life. (1.) See how frolicsome he is (v. 21): He paws in the valley, scarcely knowing what ground he stands upon. He is proud of his strength, and he has much more reason to be so as using his strength in the service of man, and under his direction, than the wild ass that uses it in contempt of man, and in a revolt from him v. 8. (2.) See how forward he is to engage: He goes on to meet the armed men, animated, not by the goodness of the cause, or the prospect of honour, but only by the sound of the trumpet, the thunder of the captains, and the shouting of the soldiers, which are as bellows to the fire of his innate courage, and make him spring forward with the utmost eagerness, as if he cried, Ha! ha! v. 25. How wonderfully are the brute-creatures fitted for and inclined to the services for which they were designed. (3.) See how fearless he is, how he despises death and the most threatening dangers, (v. 22): He mocks at fear, and makes a jest of it; slash at him with a sword, rattle the quiver, brandish the spear, to drive him back, he will not retreat, but press forward, and even inspires courage into his rider. (4.) See how furious he is. He curvets and prances, and runs on with so much violence and heat against the enemy that one would think he even swallowed the ground with fierceness and rage, v. 24. High mettle is the praise of a horse rather than of a man, whom fierceness and rage ill become. This description of the war-horse will help to explain that character which is given of presumptuous sinners, Jer. viii. 6. Every one turneth to his course, as the horse rusheth into the battle. When a man's heart is fully set in him to do evil, and he is carried on in a wicked way by the violence of inordinate appetites and passions, there is no making him afraid of the wrath of God and the fatal consequences of sin. Let his own conscience set before him the curse of the law, the death that is the wages of sin, and all the terrors of the Almighty in battle-array; he mocks at this fear, and is not affrighted, neither turns he back from the flaming sword of the cherubim. Let ministers lift up their voice like a trumpet, to proclaim the wrath of God against him, he believes not that it is the sound of the trumpet, nor that God and his heralds are in earnest with him; but what will be in the end hereof it is easy to foresee.
Adam Clarke: Commentary on the Bible - 1831
39:19: Hast thou given the horse strength? - Before I proceed to any observations, I shall give Mr. Good's version of this, perhaps inimitable, description: - Hast thou bestowed on the horse mettle?Hast thou clothed his neck with the thunder flash?Hast thou given him to launch forth as an arrow?Terrible is the pomp of his nostrils.He paweth in the valley, and exulteth.Boldly he advanceth against the clashing host:He mocketh at fear, and trembleth not:Nor turneth he back from the sword.Against him rattleth the quiver,The glittering spear, and the shield:With rage and fury he devoureth the ground;And is impatient when the trumpet soundeth.He exclaimeth among the trumpets, Aha!And scenteth the battle afar off,The thunder of the chieftains, and the shouting.
In the year 1713, a letter was sent to the Guardian, which makes No. 86 of that work, containing a critique on this description, compared with similar descriptions of Homer and Virgil. I shall give the substance of it here: -
The great Creator, who accommodated himself to those to whom he vouchsafed to speak, hath put into the mouths of his prophets such sublime sentiments and exalted language as must abash the pride and wisdom of man. In the book of Job, the most ancient poem in the world, we have such paintings and descriptions as I have spoken of in great variety. I shall at present make some remarks on the celebrated description of the horse, in that holy book; and compare it with those drawn by Homer and Virgil.
Homer hath the following similitude of a horse twice over in the Iliad, which Virgil hath copied from him; at least he hath deviated less from Homer than Mr. Dryden hath from him: -
Ὡς δ' ὁτε τις στατος ἱππος, ακοστησας επι φατνη,
Δεσμον απορῥηξας θειει πεδιοιο κροαινων,
Ειωθως λουεσθαι εΰρῥειος ποταμοιο,
Κυδιοων· ὑψου δε καρη εχει, αμοι δε χαιται
Ωμοις αΐσσονται· ὁ δ' αγλαΐῃφι πεποιθως
Ῥιμφα ἑ γουνα φερει μετα τ' ηθεα και νομον ἱππων.
Hom. Il. lib. vi., ver. 506; and lib. xv., ver. 263.
Freed from his keepers, thus with broken reins
The wanton courser prances o'er the plains,
Or in the pride of youth o'erleaps the mound,
And snuffs the female in forbidden ground;
Or seeks his watering in the well-known flood,
To quench his thirst, and cool his fiery blood;
He swims luxuriant in the liquid plain,
And o'er his shoulders flows his waving mane;
He neighs, he snorts, he bears his head on high;
Before his ample chest the frothy waters fly.
Virgil's description is much fuller than the foregoing, which, as I said, is only a simile; whereas Virgil professes to treat of the nature of the horse: -
- Tum, si qua sonum procul arma dedere,
Stare loco nescit: micat auribus, et tremit artus
Collectumque premens volvit sub naribus ignem:
Densa juba, et dextro jactata recumbit in armo.
At duplex agitur per lumbos spina, cavatque
Tellurem, et solido graviter sonat ungula cornu.
Virg. Georg. lib. iii., ver. 83.
Which is thus admirably translated: -
The fiery courser, when he hears from far
The sprightly trumpets, and the shouts of war,
Pricks up his ears; and, trembling with delight,
Shifts pace, and paws, and hopes the promised fight.
On his right shoulder his thick mane reclined,
Ruffles at speed, and dances in the wind.
His horny hoofs are jetty black and round;
His chin is double: starting with a bound,
He turns the turf, and shakes the solid ground.
Fire from his eyes, clouds from his nostrils flow;
He bears his rider headlong on the foe.
Now follows that in the Book of Job, which, under all the disadvantages of having been written in a language little understood, of being expressed in phrases peculiar to a part of the world whose manner of thinking and speaking seems to us very uncouth; and, above all, of appearing in a prose translation; is nevertheless so transcendently above the heathen descriptions, that hereby we may perceive how faint and languid the images are which are formed by human authors, when compared with those which are figured, as it were, just as they appear in the eye of the Creator. God, speaking to Job, asks him: - [To do our translators as much justice as possible, and to help the critic, I shall throw it in the hemistich form, in which it appears in the Hebrew, and in which all Hebrew poetry is written.]Hast thou given to the Horse strength?Hast thou clothed his neck with thunder?Canst thou make him afraid as a grasshopper?The glory of his nostrils is terrible!He paweth in the valley, and rejoiceth in strength:He goeth on to meet the armed men.He mocketh at fear, and is not affrighted:Neither turneth he back from the sword.Against him rattleth the quiver,The glittering spear and the shield.He swalloweth the ground with rage and fierceness:Nor doth he believe that it is the sound of the trumpet.He saith among the trumpets, Heach!And from afar he scenteth the battle,The thunder of the captains, and the shouting.
Here are all the great and sprightly images that thought can form of this generous beast, expressed in such force and vigor of style as would have given the great wits of antiquity new laws for the sublime, had they been acquainted with these writings. I cannot but particularly observe that whereas the classical poets chiefly endeavor to paint the outward figure, lineaments, and motions, the sacred poet makes all the beauties to flow from an inward principle in the creature he describes; and thereby gives great spirit and vivacity to his description. The following phrases and circumstances are singularly remarkable: - Hast thou clothed his neck with thunder?
Homer and Virgil mention nothing about the neck of the horse but his mane. The sacred author, by the bold figure of thunder, not only expresses the shaking of that remarkable beauty in the horse, and the flakes of hair, which naturally suggest the idea of lightning; but likewise the violent agitation and force of the neck, which in the oriental tongues had been flatly expressed by a metaphor less bold than this.Canst thou make him afraid as a grasshopper? - There is a twofold beauty in this expression, which not only marks the courage of this beast, by asking if he can be scared; but likewise raises a noble image of his swiftness, by insinuating that, if he could be frightened, he would bound away with the nimbleness of a grasshopper.
The glory of his nostrils is terrible - This is more strong and concise than that of Virgil, which yet is the noblest line that was ever written without inspiration: -
Collectumque premens volvit sub naribus ignem.
And in his nostrils rolls collected fire.
Geor. iii., ver. 85.He rejoiceth in his strength.He mocketh at fear.Neither believeth he that it is the sound of the trumpet.He saith among the trumpets, Ha! ha!
These are signs of courage, as I said before, flowing from an inward principle. There is a peculiar beauty in his not believing it is the sound of the trumpet: that is, he cannot believe it for joy; but when he is sure of it, and is among the trumpets, he saith, Ha! ha! He neighs, he rejoices. His docility is elegantly painted in his being unmoved at the rattling quiver, the glittering spear, and the shield, and is well imitated by Oppian, - who undoubtedly read Job, as Virgil did, - in his Poem on Hunting: -
Πως μεν γαρ τε μαχαισιν αρηΐος εκλυεν ἱππος
Ηχον εγερσιμοθον δολιχων πολεμηΐον αυλων;
Η πως αντα δεδορκεν ασκαρδαμυκτοισιν οπωπαις
Αιζηοισι λοχον πεπυκασμενον ὁπλιτησι;
Και χαλκον σελαγευντα, και αστραπτοντα σιδηρον;
Και μαθεν ευτε μενειν χρειω, ποτε δ' αυτις αρουειν.
Oppian Cyneget, lib. i., ver. 206.
Now firm the managed war-horse keeps his ground,
Nor breaks his order though the trumpet sound!
With fearless eye the glittering host surveys,
And glares directly at the helmet's blaze.
The master's word, the laws of war, he knows;
And when to stop, and when to charge the foes.
He swalloweth the ground, is an expression for prodigious swiftness in use among the Arabians, Job's countrymen, to the present day. The Latins have something like it: -
Latumque fuga consumere campum.
Nemesian.
In flight the extended champaign to consume.
Carpere prata fuga.
Virg. Georg. III., Ver. 142.
In flight to crop the meads.
- Campumque volatu
Cum rapuere, pedum vestigia quaeras.
When, in their fight, the champaign they have snatch'd,
No track is left behind.
It is indeed the boldest and noblest of images for swiftness; nor have I met with any thing that comes so near it as Mr. Pope's, in Windsor Forest: -
Th' impatient courser pants in every vein,=
And pawing, seems to beat the distant plain;
Hills, vales, and floods, appear already cross'd;
And ere he starts, a thousand steps are lost.
He smelleth the battle afar off, and what follows about the shouting, is a circumstance expressed with great spirit by Lucan: -
So when the ring with joyful shouts resounds,
With rage and pride th' imprison'd courser bounds;
He frets, he foams, he rends his idle rein,
Springs o'er the fence, and headlong seeks the plain.
This judicious and excellent critique has left me little to say on this sublime description of the horse: I shall add some cursory notes only. Inwe have the singular image, clothed his neck with thunder. How thunder and the horse's neck can be well assimilated to each other, I confess I cannot see. The author of the preceding critique seems to think that the principal part of the allusion belongs to the shaking of this remarkable beauty (the mane) in a horse; and the flakes of hair, which naturally suggest the idea of lightning. I am satisfied that the floating mane is here meant. The original is רעמה ramah, which Bochart and other learned men translate as above. How much the mane of a horse shaking and waving in the wind adds to his beauty and stateliness, every one is sensible; and the Greek and Latin poets, in their description of the horse, take notice of it. Thus Homer: -
- Αμφι δε χαιται
Ωμοις αΐσσονται.
Iliad vi., ver. 509.
"His mane dishevell'd o'er his shoulders flies."
And Virgil: -
Luduntque per colla, per armos.
Aen. xi., ver. 497.
The verb רעם raam signifies to toss, to agitate; and may very properly be applied to the mane, for reasons obvious to all. Virgil has seized this characteristic in his fine line, Georg. iii. ver. 86: -
Densa juba, et dextro jactata recumbit in armo.
"His toss'd thick mane on his right shoulder falls."
Naturally, the horse is one of the most timid of animals; and this may be at once accounted for from his small quantity of brain. Perhaps there is no animal of his size that has so little. He acquires courage only from discipline; for naturally he starts with terror and affright at any sudden noise. It requires much discipline to bring him to hear the noise of drums and trumpets, and especially to bear a pair of kettle drums placed on each side his neck, and beaten there, with the most alarming variety of sounds. Query, Does the sacred text allude to any thing of this kind? I have been led to form this thought from the following circumstance. In some ancient MSS. of the Shah Nameh, a most eminent heroic poem, by the poet Ferdoosy, the Homer of India, in my own collection, adorned with paintings, representing regal interviews, animals, battles, etc., there appear in some places representations of elephants, horses, and camels, with a pair of drums, something like our kettle drums, hanging on each side of the animal's neck, and beaten, by a person on the saddle, with two plectrums or drumsticks; the neck itself being literally clothed with the drums and the housings on which they are fixed. Who is it then that has framed the disposition of such a timid animal, that by proper discipline it can bear those thundering sounds, which at first would have scared it to the uttermost of distraction? The capacity to receive discipline and instruction is as great a display of the wisdom of God as the formation of the bodies of the largest, smallest, or most complex animals is of his power. I leave this observation without laying any stress upon it. On such difficult subjects conjecture has a lawful range.
Albert Barnes: Notes on the Bible - 1834
39:19: Hast thou given the horse strength? - The incidental allusion to the horse in comparison with the ostrich in the pRev_ious verse, seems to have suggested this magnificent description of this noble animal - a description which has never been surpassed or equalled. The horse is an animal so well known, that a particular description of it is here unnecessary. The only thing which is required is an explanation of the phrases used here, and a confirmation of the particular qualities here attributed to the war-horse, for the description here is evidently that of the horse as he appears in war, or as about to plunge into the midst of a battle. The description which comes the nearest to this before us, is that furnished in the well known and exquisite passage of Virgil, Georg. iii. 84ff:
- Turn, si qua sonum procul arma dedere,
Stare loco nescitedmientauribns, et tremitartus,
Collectumq; premens volvit sub naribusignem.
Densa. iuba, et dextrojuctata recumbat in armo.
At duplex agitur, per lumbos spina; cavatque
Tellurem, et solidograviter sonat ungulacornu.
"But at the clash of arms, his ear afar
Drinks the deep sound, and vibrates to the war;
Flames from each nostril roll in gathered stream,
His quivering limbs with restless motion gleam;
O'er his right shoulder, floating full and fair,
Sweeps his thick mane, and spreads his pomp of hair;
Swift works his double spine; and earth around
Rings to his solid hoof that wears the ground."
Sotheby
Many of the circumstances here enumerated have a remarkable resemblance to the description in Job. Other descriptions and correspondences between this passage and the Classical writers may be seen at length in Bochart, "Hieroz." P. i. L. i. c. viii.; in Scheutzer, "Physica Sacra, in loc.;" and in the "Scriptorum variorum Sylloge (Vermischte Schriften," Goetting. l 82), of Godofr. Less. A full account of the habits of the horse is also furnished by Michaelis in his "Dissertation on the most ancient history of horses and horse-breeding," etc. Appendix to Art. clxvi. of the Commentary of the Laws of Moses, vol. ii. According to the results of the investigations of Michaelis, Arabia was not, as is commonly supposed, the native country of the horse, but its origin is rather to be sought in Egypt; and in the account which is given of the riches of Job, ; , it is remarkable that the horse is not mentioned. It is, therefore, in a high degree probable that the horse was not known in his time as a domestic animal, and that, in his country at least, it was employed chiefly in war.
Hast thou clothed his neck with thunder? - There seems to be something incongruous in the idea of making thunder the clothing of the neck of a horse, and there as been considerable diversity in the exposition of the passage. There is evidently some allusion to the mane, but exactly in what respect is not agreed. The Septuagint renders it, "Hast thou clothed his neck with terror" - φόβον phobon? Jerome refers it to the "neighing" of the horse - "aut circumdabis collo ejus hinnitum" Prof. Lee renders it, "Clothest thou his neck with scorn?" Herder, "And clothed its neckwith its flowing mane." Umbreit, "Hast thou clothed his neck with loftiness?" Noyes, "Hast thou clothed his neck with its quivering mane?" Schultens, "convestis cervicem ejus tremore alacri" - "with rapid quivering;" and Dr. Good, "with the thunder-flash." In this variety of interpretation, it is easy to perceive that the common impression has been that the mane is in some way referred to, and that the allusion is not so much to a sound as of thunder, as to some motion of the mane that attracted attention.
The mane adds much to the majesty and beauty of the horse, and perhaps it was in some way decorated by the ancients so as to set it off with increased beauty. The word which is used here, and which is rendered "thunder" (רעמה ra‛ mâ h), is from the verb רעם râ‛ am, meaning to rage, to roar, as applied to the sea, Psa 96:11; Psa 98:7, and then to thunder. It has also the idea of trembling or quaking, Eze 27:35, and also of provoking to anger, Sa1 1:6. The verb and the noun are more commonly referred to thunder than anything else, -5; ; Sa2 22:14; Sa1 2:10; Sa1 7:10; Psa 18:13; Psa 29:3; Psa 77:18; Psa 104:7; Isa 29:6. A full investigation of the meaning of the passage may be seen in Bochart, "Hieroz." P. i. Lib. ii. c. viii. It seems to me to be very difficult to determine its meaning, and none of the explanations given are quite satisfactory. The word used requires us to understand the appearance of the neck of the horse as having some resemblance to thunder, but in what respect is not quite so apparent.
It may be this; the description of the war-horse is that of an animal fitted to inspire terror. He is caparisoned for battle; impatient of restraint; rushing forward into the thickest of the fight; tearing up the earth; breathing fire from his nostrils; and it was not unnatural, therefore, to compare him with the tempest. The majestic neck, with the erect and shaking mane, is likened to the thunder of the tempest that shakes everything, and that gives so much majesty and tearfulness to the gathering storm, and the description seems to be this - that his very neck is fitted to produce awe and alarm, like the thunder of the tempest. We are required, therefore, it seems to me, to adhere to the proper meaning of the word; and though in the coolness of criticism there may appear to be something incongruous in the application of thunder to the neck of the horse, yet it might not appear to be so if we saw such a war-horse - and if the thought, not an unnatural one, should strike us, that in majesty and fury he bore a strong resemblance to an approaching tempest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:19: the horse: Exo 15:1; Psa 147:10
clothed: Psa 93:1, Psa 104:1
thunder: Job 39:25; Mar 3:17
Job 39:20
Carl Friedrich Keil and Franz Delitzsch
39:19
19 Dost thou give to the horse strength?
Dost thou clothe his neck with flowing hair?
20 Dost thou cause him to leap about like the grasshopper?
The noise of his snorting is a terror!
21 He paweth the ground in the plain, and boundeth about with strength.
He advanceth to meet an armed host.
22 He laugheth at fear, and is not affrighted,
And turneth not back from the sword.
23 The quiver rattleth over him,
The glittering lance and spear.
24 With fierceness and rage he swalloweth the ground,
And standeth not still, when the trumpet soundeth.
25 He saith at every blast of the trumpet: Ha, ha!
And from afar he scenteth the battle,
The thundering of the captains and the shout of war.
After the ostrich, which, as the Arabs say, is composed of the nature of a bird and a camel, comes the horse in its heroic beauty, and impetuous lust for the battle, which is likewise an evidence of the wisdom of the Ruler of the world - a wisdom which demands the admiration of men. This passage of the book of Job, says K. Lffler, in his Gesch. des Pferdes (1863), is the oldest and most beautiful description of the horse. It may be compared to the praise of the horse in Hammer-Purgstall's Duftkrner; it deserves more than this latter the praise of majestic simplicity, which is the first feature of classic superiority. Jer. falsely renders Job 39:19: aut circumdabis collo ejus hinnitum; as Schlottm., who also wishes to be so understood: Dost thou adorn his neck with the voice of thunder? The neck (צוּאר, prop. the twister, as Persic gerdân, gerdan, from צוּר, Arab. ṣâr, to twist by pressure, to turn, bend, as Pers. from gerdı̂den, to turn one's self, twist) has nothing to do with the voice of neighing. But רעמה also does not signify dignity (Ew. 113, d), but the mane, and is not from רעם = ראם = רם, the hair of the mane, as being above, like λοφιά, but from רעם, tremere, the mane as quivering, trembling (Eliz. Smith: the shaking mane); like φόβη, according to Kuhn, cogn. with σόβη, the tail, from φοβεῖν (σοβεῖν), to wag, shake, scare, comp. άΐ́σσεσθαι of the mane, Il. vi. 510.
Job 39:20
The motion of the horse, which is intended by תרעישׁנּוּ (רעשׁ, Arab. r‛s, r‛š, tremere, trepidare), is determined according to the comparison with the grasshopper: what is intended is a curved motion forwards in leaps, now to the right, now to the left, which is called the caracol, a word used in horsemanship, borrowed from the Arab. hargala-l-farasu (comp. חרגּל), by means of the Moorish Spanish; moreover, Arab. r‛s is used of the run of the ostrich and the flight of the dove in such "successive lateral and oblique motions" (Carey). nachar, Job 39:20, is not the neighing of the horse, but its snorting through the nostrils (comp. Arab. nachı̂r, snoring, a rattling in the throat), Greek φρύαγμα, Lat. fremitus (comp. Aeschylus, Septem c. Th. 374, according to the text of Hermann: ἵππος χαλινῶν δ ̓ ὡς κατασθμαίνων βρέμει); הוד, however, might signify pomp (his pompous snorting), but perhaps has its radical signification, according to which it corresponds to the Arab. hawı̂d, and signifies a loud strong sound, as the peal of thunder (hawı̂d er-ra‛d),' the howling of the stormy wind (hawı̂d er-rijâh), and the like.
(Note: A verse of a poem of Ibn-Dchi in honour of Dkn ibn-Gendel runs: Before the crowding (lekdata) of Taijr the horses fled repulsed, And thou mightest hear the sound of the bell-carriers (hawı̂da mubershemât) of the warriors (el-menâir, prop. one who thrusts with the lance). Here hawı̂d signifies the sound of the bells which those who wish to announce themselves as warriors hang about their horses, to draw the attention of the enemy to them. Mubershemât are the mares that carry the burêshimân, i.e., the bells. The meaning therefore is: thou couldst hear this sound, which ought only to be heard in the fray, in flight, when the warriors consecrated to death fled as cowards. Taijr (Têjâr) is Slih the son of Cana'an (died about 1815), mentioned in p. 456, note 1, a great warrior of the wandering tribe of the 'Aneze. - Wetzst.)
The substantival clause is intended to affirm that its dull-toned snort causes or spreads terror. In Job 39:21 the plur. alternates with the sing., since, as it appears, the representation of the many pawing hoofs is blended with that of the pawing horse, according to the well-known line,
Quadrupedante putrem sonitu quatit ungula campum
(Virgil, Aen. viii. 596);
or, since this is said of the galloping horse, according to the likewise Virgilian line,
Cavatque
Tellurem, et solido graviter sonat ungula cornu
(Georg. iii. 87 f).
חפר is, as the Arab. hâfir, hoof, shows, the proper word for the horse's impatient pawing of the ground (whence it then, as in Job 39:29, signifies rimari, scrutari). עמק is the plain as the place of contest; for the description, as now becomes still more evident, refers to the war-horse. The verb שׂישׂ (שׂוּשׂ) has its radical signification exsultare (comp. Arab. s]ts, skirta'n, of the foetus) here; and since בּכח, not בּכּח, is added to it, it is not to be translated: it rejoices in its strength, but: it prances or is joyous with strength, lxx γαυριᾷ ἐν Ἰσχύΐ. The difference between the two renderings is, however, scarcely perceptible. נשׁק, armament, Job 39:21, is meton. the armed host of the enemy; אשׁפּה, "the quiver," is, however, not used metonymically for the arrows of the enemy whizzing about the horse (Schult.), but Job 39:23 is the concluding description of the horse that rushes on fearlessly, proudly, and impetuously in pursuit, under the rattle and glare of the equipment of its rider (Schlottm. and others). רנה (cogn. of רנן), of the rattling of the quiver, as Arab. ranna, ranima, of the whirring of the bow when the arrow is despatched; to point it תּרנּה (Prov 1:20; Prov 8:3), instead of תּרנה, would be to deprive the language of a word supported by the dialects (vid., Ges. Thes.). On Job 39:24 we may compare the Arab. iltahama-l-farasu-l-arda, the horse swallows up the ground, whence lahimm, lahı̂m, a swallower = swift-runner; so here: with boisterous fierceness and angry impatience (בּרעשׁ ורגז) it swallows up the ground, i.e., passes so swiftly over it that long pieces vanish so rapidly before it, as though it greedily sucked them up (גּמּא intensive of גּמא, whence גּמא, the water-sucking papyrus); a somewhat differently applied figure is nahab-el-arda, i.e., according to Silius' expression, rapuit campum. The meaning of Job 39:24 is, as in Virgil, Georg. iii. 83f.:
Tum si qua sonum procul arma dedere,
Stare loco nescit;
and in Aeschylus, Septem, 375: ὅστις βοὴν σάλπιγγος ὁρμαίνει (Hermann, ὀργαίνεἰ μένων (impatiently awaiting the call of the trumpet). האמין signifies here to show stability (vid., Genesis, S. 367f.) in the first physical sense (Bochart, Rosenm., and others): it does not stand still, i.e., will not be held, when (כּי, quum) the sound of the war-trumpet, i.e., when it sounds. שׁופר is the signal-trumpet when the army was called together, e.g., Judg 3:27; to gather the army that is in pursuit of the enemy, 2Kings 2:28; when the people rebelled, 2Kings 20:1; when the army was dismissed at the end of the war, 2Kings 20:22; when forming for defence and for assault, e.g., Amos 3:6; and in general the signal of war, Jer 4:19. As often as this is heard (בּדי, in sufficiency, i.e., happening at any time = quotiescunque), it makes known its lust of war by a joyous neigh, even from afar, before the collision has taken place; it scents (praesagit according to Pliny's expression) the approaching conflict, (scents even in anticipation) the thundering command of the chiefs that may soon be heard, and the cry of battle giving loose to the assault. "Although," says Layard (New Discoveries, p. 330), "docile as a lamb, and requiring no other guide than the halter, when the Arab mare hears the war-cry of the tribe, and sees the quivering spear of her rider, her eyes glitter with fire, her blood-red nostrils open wide, her neck is nobly arched, and her tail and mane are raised and spread out to the wind. The Bedouin proverb says, that a high-bred mare when at full speed should hide her rider between her neck and her tail."
Geneva 1599
39:19 Hast thou given the horse strength? hast thou clothed his neck with (m) thunder?
(m) That is, given him courage? which is meant by neighing and shaking his neck.
John Gill
39:19 Hast thou given the horse strength?.... Not only to bear burdens and draw carriages, but for war; for it is the war horse that is here spoken of, as what follows shows, and his strength denotes; not strength of body only, but fortitude and courage; for which, as well as the other, the horse is eminent, and both are the gift of God, and not of men;
hast thou clothed his neck with thunder? or with strength, as the Targum; the horse having particularly great strength in its neck, as well as in other parts; or with strength of voice, as Ben Gersom explains it; and it has been generally understood of the neighing of horses, which comes through and out of their neck, and makes a vehement sound: some render it, "with a mane" (p); and could it be made to appear that the word is so used in any other place, or in any other writings, or in any of the dialects, it would afford a very good sense, since a fine large mane to a horse is a great ornament and recommendation: the Septuagint render it by "fear", and Jarchi interprets it of "terror"; and refers to the sense of, he word in Ezek 27:35; and it may signify such a tremor as thunder makes, from whence that has its name; and it may be observed that between the neck and shoulder bone of an horse there is a tremulous and quavering motion; and which is more vehement in battle, not from any fearfulness of it, but rather through eagerness to engage in it; and therefore Schultens translates the words, "hast thou clothed his neck with a cheerful tremor?"
(p) Bochart, Bootius, &c.
John Wesley
39:19 Thunder - A strong metaphor, to denote force and terror.
Robert Jamieson, A. R. Fausset and David Brown
39:19 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; Job 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.
39:2039:20: արկեր զնովաւ սպառազինութիւն, եւ փառս լանջաց նորա զյանդգնութիւն[9532]։ [9532] Ոմանք. Արկեր զսպառազինութիւնս, եւ զփառս։
20 պարանոցին զրահ հագցրել, վրան սպառազինութիւն գցել, նրա լանջը փառաւոր դարձրել ու խիզախութիւն տուել նրան:
20 Զանիկա մարախի պէս կրնա՞ս ցատկեցնել. Անոր վրնջելուն փառաւոր ձայնը* ահաւոր է։
[391]արկեր զնովաւ սպառազինութիւն, եւ փառս լանջաց նորա զյանդգնութիւն:

39:20: արկեր զնովաւ սպառազինութիւն, եւ փառս լանջաց նորա զյանդգնութիւն[9532]։
[9532] Ոմանք. Արկեր զսպառազինութիւնս, եւ զփառս։
20 պարանոցին զրահ հագցրել, վրան սպառազինութիւն գցել, նրա լանջը փառաւոր դարձրել ու խիզախութիւն տուել նրան:
20 Զանիկա մարախի պէս կրնա՞ս ցատկեցնել. Անոր վրնջելուն փառաւոր ձայնը* ահաւոր է։
zohrab-1805▾ eastern-1994▾ western am▾
39:2039:20 Можешь ли ты испугать его, как саранчу? Храпение ноздрей его ужас;
39:20 περιέθηκας περιτιθημι put around / on δὲ δε though; while αὐτῷ αυτος he; him πανοπλίαν πανοπλια panoply; full armor δόξαν δοξα glory δὲ δε though; while στηθέων στηθος chest αὐτοῦ αυτος he; him τόλμῃ τολμα courage; undertake
39:20 הְֽ֭ ˈhˈ הֲ [interrogative] תַרְעִישֶׁנּוּ ṯarʕîšennˌû רעשׁ quake כָּ kā כְּ as † הַ the אַרְבֶּ֑ה ʔarbˈeh אַרְבֶּה locust הֹ֖וד hˌôḏ הֹוד splendour נַחְרֹ֣ו naḥrˈô נַחַר snorting אֵימָֽה׃ ʔêmˈā אֵימָה fright
39:20. numquid suscitabis eum quasi lucustas gloria narium eius terrorWilt thou lift him up like the locusts? the glory of his nostrils is terror.
20. Hast thou made him to leap as a locust? the glory of his snorting is terrible.
39:20. Will you alarm him as the locusts do? His panic is revealed by the display of his nostrils.
Canst thou make him afraid as a grasshopper? the glory of his nostrils [is] terrible:

39:20 Можешь ли ты испугать его, как саранчу? Храпение ноздрей его ужас;
39:20
περιέθηκας περιτιθημι put around / on
δὲ δε though; while
αὐτῷ αυτος he; him
πανοπλίαν πανοπλια panoply; full armor
δόξαν δοξα glory
δὲ δε though; while
στηθέων στηθος chest
αὐτοῦ αυτος he; him
τόλμῃ τολμα courage; undertake
39:20
הְֽ֭ ˈhˈ הֲ [interrogative]
תַרְעִישֶׁנּוּ ṯarʕîšennˌû רעשׁ quake
כָּ כְּ as
הַ the
אַרְבֶּ֑ה ʔarbˈeh אַרְבֶּה locust
הֹ֖וד hˌôḏ הֹוד splendour
נַחְרֹ֣ו naḥrˈô נַחַר snorting
אֵימָֽה׃ ʔêmˈā אֵימָה fright
39:20. numquid suscitabis eum quasi lucustas gloria narium eius terror
Wilt thou lift him up like the locusts? the glory of his nostrils is terror.
20. Hast thou made him to leap as a locust? the glory of his snorting is terrible.
39:20. Will you alarm him as the locusts do? His panic is revealed by the display of his nostrils.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21. Правильное чтение: "заставишь ли его скакать, как саранчу?" Гарцуя, переходя в галоп, лошадь делает скачки, подобно саранче (ср. Иоил II:4), а проявляемая ею в данном случае горячность сказывается в храпе, пугающем окружающих, и привычке бить, рыть копытом землю.
Albert Barnes: Notes on the Bible - 1834
39:20: Canst thou make him afraid as a grasshopper? - Or, rather, "as a locust" - כארבה kā'arbeh. This is the word which is commonly applied to the locust considered as gregarious, or as appearing in great numbers (from רבה râ bâ h, "to be multiplied"). On the variety of the species of locusts, see Bochart "Hieroz." P. ii. Lib. iv. c. 1ff The Hebrew word here rendered "make afraid" (רעשׁ râ‛ ash) means properly "to be moved, to be shaken," and hence, to tremble, to be afraid. In the Hiphil, the form used here, it means to cause to tremble, to shake; and then "to cause to leap," as a horse; and the idea here is, Canst thou cause the horse, an animal so large and powerful, to leap with the agility of a locust? See Gesenius, "Lex." The allusion here is to the leaping or moving of the locusts as they advance in the appearance of squadrons or troops; but the comparison is not so much that of a single horse to a single locust, as of cavalry or a company of war-horses to an army of locusts; and the point of comparison turns on the elasticity or agility of the motion of cavalry advancing to the field of battle.
The sense is, that God could cause that rapid and beautiful movement in animals so large and powerful as the horse, but that it was wholly beyond the power of man to effect it. It is quite common in the East to compare a horse with a locust, and travelers have spoken of the remarkable resemblance between the heads of the two. This comparison occurs also in the Bible; see Joe 2:4, "The appearance of them is as the appearance of horses; and as horsemen so shall they run;" Rev 9:7. The Italians, from this resemblance, call the locust "cavaletta," or little horse. Sir W. Ouseley says, "Zakaria Cavini divides the locusts into two classes, like horsemen and footmen, 'mounted and pedestrian.' "Niebuhr says that he heard from a Bedouin near Bassorah, a particular comparison of the locust with other animals; but he thought it a mere fancy of the Arabs, until he heard it repeated at Bagdad. He compared the head of a locust to that of a horse, the breast to that of a lion, the feet to those of a camel, the belly with that of a serpent, the tail with that of a scorpion, and the feelers with the hair of a virgin; see the Pictorial Bible on Joe 2:4.
The glory of his nostrils is terrible - Margin, as in Hebrew, "terrors." That is, it is fitted to inspire terror or awe. The reference is to the wide-extended and fiery looking nostrils of the horse when animated, and impatient, for action. So Lucretius, L. v.:
Et fremitum patulis sub naribus edit ad arma.
So Virgil, "Georg." iii. 87:
Collectumque premens voluit sub naribus ignem.
Claudian, in iv. "Consulatu Honorii:"
Ignescunt patulae nares.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:20: the glory: Job 41:20, Job 41:21; Jer 8:16
terrible: Heb. terrors
Job 39:21
John Gill
39:20 Canst thou make him afraid as a grasshopper?.... Which is frightened at every noise, and at any approach of men; but not so the horse; or canst thou move him, or cause him to skip and jump, or rather leap like a grasshopper? that is, hast thou given, or canst thou give him the faculty of leaping over hedges and ditches, for which the horse is famous? so Neptune's war horses are said (q) to be good leapers;
the glory of his nostrils is terrible: which may be understood of his sneezing, snorting, pawing, and neighing, when his nostrils are broad, spread, and enlarged; and especially when enraged and in battle, when he foams and fumes, and his breath comes out of his nostrils like smoke (r), and is very terrible.
(q) Homeri Iliad. 13. v. 31. (r) "Iguescunt patulae nares". Claudian. in 4. Consul. Honor.
Robert Jamieson, A. R. Fausset and David Brown
39:20 make . . . afraid--rather, "canst thou (as I do) make him spring as the locust?" So in Joel 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.
39:2139:21: Որոտայ ՚ի դաշտի՝ եւ դա՛փր հատանէ. ելանէ ՚ի դաշտ զօրութեամբ[9533]. [9533] Յօրինակին ՚ի բնաբանի գրեալ. Եւ տափր հատանէ, ՚ի լուս՛՛. նշանակի ուղղագրել՝ դափր. համաձայն այլոց։
21 Որոտում է դաշտում ու դոփում, զօրութեամբ դուրս է գալիս դաշտ:
21 Հովիտի մէջ գետինը կը փորէ ու իր զօրութիւնովը կը զուարճանայ. Սպառազէնը դիմաւորելու կ’ելլէ
Որոտայ ի դաշտի եւ դափր հատանէ, ելանէ ի դաշտ զօրութեամբ:

39:21: Որոտայ ՚ի դաշտի՝ եւ դա՛փր հատանէ. ելանէ ՚ի դաշտ զօրութեամբ[9533].
[9533] Յօրինակին ՚ի բնաբանի գրեալ. Եւ տափր հատանէ, ՚ի լուս՛՛. նշանակի ուղղագրել՝ դափր. համաձայն այլոց։
21 Որոտում է դաշտում ու դոփում, զօրութեամբ դուրս է գալիս դաշտ:
21 Հովիտի մէջ գետինը կը փորէ ու իր զօրութիւնովը կը զուարճանայ. Սպառազէնը դիմաւորելու կ’ելլէ
zohrab-1805▾ eastern-1994▾ western am▾
39:2139:21 роет ногою землю и восхищается силою; идет навстречу оружию;
39:21 ἀνορύσσων ανορυσσω in πεδίῳ πεδιον emerge; travel out δὲ δε though; while εἰς εις into; for πεδίον πεδιον in ἰσχύι ισχυς force
39:21 יַחְפְּר֣וּ yaḥpᵊrˈû חפר dig בָ֭ ˈvā בְּ in † הַ the עֵמֶק ʕēmˌeq עֵמֶק valley וְ wᵊ וְ and יָשִׂ֣ישׂ yāśˈîś שׂושׂ rejoice בְּ bᵊ בְּ in כֹ֑חַ ḵˈōₐḥ כֹּחַ strength יֵ֝צֵ֗א ˈyēṣˈē יצא go out לִ li לְ to קְרַאת־ qᵊraṯ- קרא encounter נָֽשֶׁק׃ nˈāšeq נֵשֶׁק equipment
39:21. terram ungula fodit exultat audacter in occursum pergit armatisHe breaketh up the earth with his hoof, he pranceth boldly, he goeth forward to meet armed men.
21. He paweth in the valley, and rejoiceth in his strength: he goeth out to meet the armed men.
39:21. He digs at the earth with his hoof; he jumps around boldly; he advances to meet armed men.
He paweth in the valley, and rejoiceth in [his] strength: he goeth on to meet the armed men:

39:21 роет ногою землю и восхищается силою; идет навстречу оружию;
39:21
ἀνορύσσων ανορυσσω in
πεδίῳ πεδιον emerge; travel out
δὲ δε though; while
εἰς εις into; for
πεδίον πεδιον in
ἰσχύι ισχυς force
39:21
יַחְפְּר֣וּ yaḥpᵊrˈû חפר dig
בָ֭ ˈvā בְּ in
הַ the
עֵמֶק ʕēmˌeq עֵמֶק valley
וְ wᵊ וְ and
יָשִׂ֣ישׂ yāśˈîś שׂושׂ rejoice
בְּ bᵊ בְּ in
כֹ֑חַ ḵˈōₐḥ כֹּחַ strength
יֵ֝צֵ֗א ˈyēṣˈē יצא go out
לִ li לְ to
קְרַאת־ qᵊraṯ- קרא encounter
נָֽשֶׁק׃ nˈāšeq נֵשֶׁק equipment
39:21. terram ungula fodit exultat audacter in occursum pergit armatis
He breaketh up the earth with his hoof, he pranceth boldly, he goeth forward to meet armed men.
39:21. He digs at the earth with his hoof; he jumps around boldly; he advances to meet armed men.
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Adam Clarke: Commentary on the Bible - 1831
39:21: He paweth in the valley - יחפרו yachperu, "they dig in the valley," i.e., in his violent galloping, in every pitch of his body, he scoops up sods out of the earth. Virgil has seized this idea also, in his cavat tellurem; "he scoops out the ground." See before.
Albert Barnes: Notes on the Bible - 1834
39:21: He paweth in the valley - Margin, "or, His feet dig." The marginal reading is more in accordance with the Hebrew. The reference is to the well known fact of the "pawing" of the horse with his feet, as if he would dig up the ground. The same idea occurs in Virgil, as quoted above:
caavatque
Tellurem, et solido graviter solar ungula cornu.
Also in Apollonius, L. iii. "Argonauticon:"
Ὡς δ ̓ ἀρήΐος ἵππος, ἐελδόμενος πολεμοίο,
Σκαρθμῷ ἐπιχρεμέθων κρούει πέδον.
Hō s d' arē ios hippos, eeldomenos polemoio,
Skarthmō epichremethō n krouei pedon.
"As a war-horse, impatient for the battle,
Neighing beats the ground with bis hoofs"
He goeth on to meet the armed men - Margin, "armor." The margin is in accordance with the Hebrew, but still the idea is substantially the same. The horse rushes on furiously against the weapons of war.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:21: He paweth: or, His feet dig, Jdg 5:22
and: Sa1 17:4-10, Sa1 17:42; Psa 19:5; Jer 9:23
he goeth: Pro 21:31; Jer 8:6
armed men: Heb. armour
Job 39:22
Geneva 1599
39:21 He (n) paweth in the valley, and rejoiceth in [his] strength: he goeth on to meet the armed men.
(n) He beats with his hoof.
John Gill
39:21 He paweth in the valley,.... Where armies are usually pitched and set in battle army, and especially the cavalry, for which the valley is most convenient; and here the horse is impatient of engaging, cannot stand still, but rises up with his fore feet and paws and prances, and, as the word signifies, digs the earth and makes it hollow, by a continual striking upon it; so generally horses are commonly described in this manner (s);
and rejoiceth in his strength; of which he is sensible, and glories in it; marches to the battle with pride and stateliness, defying, as it were, the enemy, and as if sure of victory, of which he has knowledge when obtained; for Lactantius says (t) of horses, when conquerors they exult, when conquered they grieve; it has its name in the Hebrew language from rejoicing (u);
he goeth on to meet the armed men; without any fear or dread of them, as follows.
(s) "Cavatque tellurem". Virgil. Georgic. l. 3. v. 87. (t) Institut. l. 3. c. 8. (u) "gavisus est". Vid. Buxtorf. in voce
John Wesley
39:21 Valley - Battles used to be pitched in valleys, or low grounds, especially horse battles.
Robert Jamieson, A. R. Fausset and David Brown
39:21 valley--where the battle is joined.
goeth on--goeth forth (Num 1:3; Num 21:23).
39:2239:22: ՚ի պատահել նետից՝ արհամարհէ, եւ ո՛չ դարձցի յերկաթոյ[9534]։ [9534] Ոմանք. Պատահեալ նետից՝ արհամարհեաց, եւ ո՛չ դարձցի յերկաթի։
22 Երբ նետերի է հանդիպում, արհամարհում է, թրի առաջ էլ չի նահանջում նա:
22 Երկիւղը ծաղր կ’ընէ, բանէ մը չի վախնար Ու սուրին երեսէն ետ չի դառնար։
ի պատահել նետից` արհամարհէ, եւ ոչ դարձցի յերկաթոյ:

39:22: ՚ի պատահել նետից՝ արհամարհէ, եւ ո՛չ դարձցի յերկաթոյ[9534]։
[9534] Ոմանք. Պատահեալ նետից՝ արհամարհեաց, եւ ո՛չ դարձցի յերկաթի։
22 Երբ նետերի է հանդիպում, արհամարհում է, թրի առաջ էլ չի նահանջում նա:
22 Երկիւղը ծաղր կ’ընէ, բանէ մը չի վախնար Ու սուրին երեսէն ետ չի դառնար։
zohrab-1805▾ eastern-1994▾ western am▾
39:2239:22 он смеется над опасностью и не робеет и не отворачивается от меча;
39:22 συναντῶν συνανταω meet with βέλει βελος missile καταγελᾷ καταγελαω ridicule καὶ και and; even οὐ ου not μὴ μη not ἀποστραφῇ αποστρεφω turn away; alienate ἀπὸ απο from; away σιδήρου σιδηρος iron
39:22 יִשְׂחַ֣ק yiśḥˈaq שׂחק laugh לְ֭ ˈl לְ to פַחַד faḥˌaḏ פַּחַד trembling וְ wᵊ וְ and לֹ֣א lˈō לֹא not יֵחָ֑ת yēḥˈāṯ חתת be terrified וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָ֝שׁ֗וּב ˈyāšˈûv שׁוב return מִ mi מִן from פְּנֵי־ ppᵊnê- פָּנֶה face חָֽרֶב׃ ḥˈārev חֶרֶב dagger
39:22. contemnit pavorem nec cedit gladioHe despiseth fear, he turneth not his back to the sword.
22. He mocketh at fear, and is not dismayed; neither turneth he back from the sword.
39:22. He despises fear; he does not turn away from the sword.
He mocketh at fear, and is not affrighted; neither turneth he back from the sword:

39:22 он смеется над опасностью и не робеет и не отворачивается от меча;
39:22
συναντῶν συνανταω meet with
βέλει βελος missile
καταγελᾷ καταγελαω ridicule
καὶ και and; even
οὐ ου not
μὴ μη not
ἀποστραφῇ αποστρεφω turn away; alienate
ἀπὸ απο from; away
σιδήρου σιδηρος iron
39:22
יִשְׂחַ֣ק yiśḥˈaq שׂחק laugh
לְ֭ ˈl לְ to
פַחַד faḥˌaḏ פַּחַד trembling
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יֵחָ֑ת yēḥˈāṯ חתת be terrified
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָ֝שׁ֗וּב ˈyāšˈûv שׁוב return
מִ mi מִן from
פְּנֵי־ ppᵊnê- פָּנֶה face
חָֽרֶב׃ ḥˈārev חֶרֶב dagger
39:22. contemnit pavorem nec cedit gladio
He despiseth fear, he turneth not his back to the sword.
39:22. He despises fear; he does not turn away from the sword.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-25. Не уменьшается горячность лошади и обстановкою битвы. Для нее - ничто меч, сверкание копья и дротика, а звуки трубы, - употребляемого на войне сигнального рожка (евр. "шофар", ср. Суд III:27; 2: Цар II:28; XX:22), и крики вождей приводят ее еще в большее возбуждение.
Albert Barnes: Notes on the Bible - 1834
39:22: He mocketh at fear - He laughs at that which is fitted to intimidate; that is, he is not afraid.
Neither turneth he back from the sword - He rushes on it without fear. Of the fact here stated, and the accuracy of the description, there can be no doubt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:22: Job 39:16, Job 39:18, Job 41:33
Job 39:23
John Gill
39:22 He mocketh at fear, and is not affrighted,.... At those things which cause fear and fright to men; as arms, though ever so terrible, and armies, though never so numerous;
neither turneth he back from the sword; the naked sword, when it is drawn against him, and ready to be thrust into him; the horse being so bold and courageous was with the Egyptians a symbol of courage and boldness (v).
(v) Clement. Alex. Stromat. l. 5. p. 567.
39:2339:23: ՚Ի վերայ նորա շողան աղեղն եւ սուսեր, եւ շարժիւն վահանի եւ նիզակի.
23 Նրա վերեւում շողշողում են աղեղն ու սուրը, շարժւում՝ վահանն ու նիզակը:
23 Նետերը* անոր վրայ կը սուլեն, Նաեւ փայլուն նիզակն ու գեղարդը։
Ի վերայ նորա շողան աղեղն եւ սուսեր, եւ շարժիւն վահանի եւ նիզակի:

39:23: ՚Ի վերայ նորա շողան աղեղն եւ սուսեր, եւ շարժիւն վահանի եւ նիզակի.
23 Նրա վերեւում շողշողում են աղեղն ու սուրը, շարժւում՝ վահանն ու նիզակը:
23 Նետերը* անոր վրայ կը սուլեն, Նաեւ փայլուն նիզակն ու գեղարդը։
zohrab-1805▾ eastern-1994▾ western am▾
39:2339:23 колчан звучит над ним, сверкает копье и дротик;
39:23 ἐπ᾿ επι in; on αὐτῷ αυτος he; him γαυριᾷ γαυριαω bow καὶ και and; even μάχαιρα μαχαιρα short sword
39:23 עָ֭לָיו ˈʕālāʸw עַל upon תִּרְנֶ֣ה tirnˈeh רנה rattle אַשְׁפָּ֑ה ʔašpˈā אַשְׁפָּה quiver לַ֖הַב lˌahav לַהַב flame חֲנִ֣ית ḥᵃnˈîṯ חֲנִית spear וְ wᵊ וְ and כִידֹֽון׃ ḵîḏˈôn כִּידֹון dart
39:23. super ipsum sonabit faretra vibrabit hasta et clypeusAbove him shall the quiver rattle, the spear and shield shall glitter.
23. The quiver rattleth against him, the flashing spear and the javelin.
39:23. Above him, the quiver rattles, the spear and the shield shake.
The quiver rattleth against him, the glittering spear and the shield:

39:23 колчан звучит над ним, сверкает копье и дротик;
39:23
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
γαυριᾷ γαυριαω bow
καὶ και and; even
μάχαιρα μαχαιρα short sword
39:23
עָ֭לָיו ˈʕālāʸw עַל upon
תִּרְנֶ֣ה tirnˈeh רנה rattle
אַשְׁפָּ֑ה ʔašpˈā אַשְׁפָּה quiver
לַ֖הַב lˌahav לַהַב flame
חֲנִ֣ית ḥᵃnˈîṯ חֲנִית spear
וְ wᵊ וְ and
כִידֹֽון׃ ḵîḏˈôn כִּידֹון dart
39:23. super ipsum sonabit faretra vibrabit hasta et clypeus
Above him shall the quiver rattle, the spear and shield shall glitter.
39:23. Above him, the quiver rattles, the spear and the shield shake.
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Albert Barnes: Notes on the Bible - 1834
39:23: The quiver rattleth against him - The quiver was a case made for containing arrows. It was usually slung over the shoulder, so that it could be easily reached to draw out an arrow. Warriors on horseback, as well as on foot, fought with bows and arrows, as well as with swords and spears; and the idea here is, that the war-horse bore upon himself these instruments of war. The rattling of the quiver was caused by the fact that the arrows were thrown somewhat loosely into the case or the quiver, and that in the rapid motion of the warrior they were shaken against each other. Thus, Virgil, Aeneid ix. 660:
- pharetramque fuga sensere sonantem.
Silius, L. 12:
Plena tenet et resonante pharetra.
And again:
Turba ruunt stridentque sagittiferi coryti.
So Homer ("Iliad, a."), when speaking of Apollo:
Τόξ ὤμοισιν ἔχων, ἀμφηρεφέα τε φαρέτρην
Ἔκλαγξαν δ ̓ ἄῤ ὀΐστοὶ ἐπ ̓ ὤμων χωομένοιο.
Tox́ ō moisin echō n, amfē refea te faretrē n
Eklangxan d' aŕ oistoi ep' ō mō n chō menoio.
See Seheutzer's "Phys. Sac., in loc."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:23: Job 41:26-29
Job 39:24
John Gill
39:23 The quiver rattleth against him,.... The quiver is what arrows are put into and carried in, and seems here to be put for arrows, which being shot by the enemy come whizzing about him, but do not intimidate him; unless this is to be understood of arrows rattling in the quiver when carried by the rider "upon him", so some render the last word; and thus Homer (w) and Virgil (x) speak of the rattling quiver and sounding arrows in it, as carried on the back or shoulder; but the first sense seems best, in which another poet uses it (y);
the glittering spear and the shield; the lance or javelin, as Mr. Broughton renders it, and others; that is, he does not turn back from these, nor is he frightened at them when they are pointed to him or flung at him; so Aelianus (z) speaks of the Persians training their horses and getting them used to noises, that in battle they might not be frightened at the clashing of arms, of swords and shields against each other; in like manner as our war horses are trained, not to start at the firing of a gun, or the explosion of a cannon.
(w) Iliad. 1. v. 4. (x) "Pharetramqne sonantem". Aeneid. 9. v. 666. (y) "----audito sonitu per inane pharetrae". Ovid. Metamorph. l. 6. v. 230. (z) De Animal. l. 16. c. 25.
John Wesley
39:23 Quiver - The quiver is here put for the arrows contained in it, which being shot against the horse and rider, make a rattling noise.
Robert Jamieson, A. R. Fausset and David Brown
39:23 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" (Hab 3:11).
shield--rather, "lance."
39:2439:24: եւ բարկութեամբ ապականէ զերկիր։ Եւ ո՛չ հաւատայ՝ մինչեւ փո՛ղ արկանիցի[9535]. [9535] Այլք. Մինչեւ փող հարկանիցի։
24 Իսկ ինքը բարկութեամբ գետինն է փորփրում: Չի հաւատում մինչեւ փողը չհնչի:
24 Կատաղութեամբ եւ բարկութեամբ գետինը կը դողացնէ Ու փողին ձայնը լսելուն պէս՝ չի կրնար* ինքզինք զսպել։
եւ բարկութեամբ ապականէ զերկիր. եւ ոչ հաւատայ` մինչեւ փող արկանիցի:

39:24: եւ բարկութեամբ ապականէ զերկիր։ Եւ ո՛չ հաւատայ՝ մինչեւ փո՛ղ արկանիցի[9535].
[9535] Այլք. Մինչեւ փող հարկանիցի։
24 Իսկ ինքը բարկութեամբ գետինն է փորփրում: Չի հաւատում մինչեւ փողը չհնչի:
24 Կատաղութեամբ եւ բարկութեամբ գետինը կը դողացնէ Ու փողին ձայնը լսելուն պէս՝ չի կրնար* ինքզինք զսպել։
zohrab-1805▾ eastern-1994▾ western am▾
39:2439:24 в порыве и ярости он глотает землю и не может стоять при звуке трубы;
39:24 καὶ και and; even ὀργῇ οργη passion; temperament ἀφανιεῖ αφανιζω obscure; hide τὴν ο the γῆν γη earth; land καὶ και and; even οὐ ου not μὴ μη not πιστεύσῃ πιστευω believe; entrust ἕως εως till; until ἂν αν perhaps; ever σημάνῃ σημαινω signify σάλπιγξ σαλπιγξ trumpet
39:24 בְּ bᵊ בְּ in רַ֣עַשׁ rˈaʕaš רַעַשׁ quaking וְ֭ ˈw וְ and רֹגֶז rōḡˌez רֹגֶז excitement יְגַמֶּא־ yᵊḡamme- גמא swallow אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַ֝אֲמִ֗ין ˈyaʔᵃmˈîn אמן be firm כִּי־ kî- כִּי that קֹ֥ול qˌôl קֹול sound שֹׁופָֽר׃ šôfˈār שֹׁופָר horn
39:24. fervens et fremens sorbet terram nec reputat tubae sonare clangoremChasing and raging he swalloweth the ground, neither doth he make account when the noise of the trumpet soundeth.
24. He swalloweth the ground with fierceness and rage; neither believeth he that it is the voice of the trumpet.
39:24. Seething and raging, he drinks up the earth; neither does he pause when the blast of the trumpet sounds.
He swalloweth the ground with fierceness and rage: neither believeth he that [it is] the sound of the trumpet:

39:24 в порыве и ярости он глотает землю и не может стоять при звуке трубы;
39:24
καὶ και and; even
ὀργῇ οργη passion; temperament
ἀφανιεῖ αφανιζω obscure; hide
τὴν ο the
γῆν γη earth; land
καὶ και and; even
οὐ ου not
μὴ μη not
πιστεύσῃ πιστευω believe; entrust
ἕως εως till; until
ἂν αν perhaps; ever
σημάνῃ σημαινω signify
σάλπιγξ σαλπιγξ trumpet
39:24
בְּ bᵊ בְּ in
רַ֣עַשׁ rˈaʕaš רַעַשׁ quaking
וְ֭ ˈw וְ and
רֹגֶז rōḡˌez רֹגֶז excitement
יְגַמֶּא־ yᵊḡamme- גמא swallow
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַ֝אֲמִ֗ין ˈyaʔᵃmˈîn אמן be firm
כִּי־ kî- כִּי that
קֹ֥ול qˌôl קֹול sound
שֹׁופָֽר׃ šôfˈār שֹׁופָר horn
39:24. fervens et fremens sorbet terram nec reputat tubae sonare clangorem
Chasing and raging he swalloweth the ground, neither doth he make account when the noise of the trumpet soundeth.
39:24. Seething and raging, he drinks up the earth; neither does he pause when the blast of the trumpet sounds.
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Albert Barnes: Notes on the Bible - 1834
39:24: He swalloweth the ground - He seems as if he would absorb the earth. That is, he strikes his feet into it with such fierceness, and raises up the dust in his prancing, as if he would devour it. This figure is unusual with us, but it is common in the Arabic. See Schultens, "in loc.," and Bochart, "Hieroz," P. i. L. ii. c. viii. pp. 143-145. So Statius:
Stare loco nescit, pereunt vestigia mille
Ante fugam, absentemque ferit gravis ungula campum.
Th' impatient courser pants in every' vein,
And pawing seems to beat the distant plain;
Hills, vales, and floods, appear already cross'd,
And ere he starts a thousand steps are lost.
Pope
Neither believeth he that it is the sound of the trumpet - This translation by no means conveys the meaning of the original. The true sense is probably expressed by Umbreit. "He standeth not still when the trumpet soundeth; "that is, he becomes impatient; he no longer confides in the voice of the rider and remains submissive, but he becomes excited by the martial clangor, and rushes into the midst of the battle. The Hebrew word which is employed (יאמין ya'â miyn) means properly "to prop, stay, support"; then "to believe, to be firm, stable"; and is that which is commonly used to denote an act of "faith," or as meaning "believing." But the original sense of the word is here to be retained, and then it refers to the fact that the impatient horse no longer stands still when the trumpet begins to sound for battle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:24: He swalloweth: Job 37:20; Hab 1:8, Hab 1:9
neither: Job 9:16, Job 29:24; Luk 24:41
Job 39:25
Geneva 1599
39:24 He (o) swalloweth the ground with fierceness and rage: neither believeth he that [it is] the sound of the trumpet.
(o) He so rides the ground that it seems nothing under him.
John Gill
39:24 He swalloweth the ground with fierceness and rage,.... Being so eager for the battle, and so full of fierceness and rage, he bounds the plain with such swiftness that he seems rather to swallow up the ground than to run upon it;
neither believeth he that it is the sound of the trumpet; for joy at hearing it; or he will not trust to his ears, but will see with his eyes whether the battle is ready, and therefore pushes forward. Mr. Broughton and others read it, "he will not stand still at the noise of the trumpet"; and the word signifies firm and stable, as well as to believe; when he hears the trumpet sound, the alarm of war, as a preparation for the battle, he knows not how to (a) stand; there is scarce any holding him in, but he rushes into the battle at once, Jer 8:6.
(a) "Stare loco nescit". Virgil. Georgic. l. 3. v. 84. "Ut fremit acer equus", &c. Ovid. Metamorph. l. 3. Fab. 10. v. 704.
John Wesley
39:24 Swalloweth - He is so full of rage and fury, that he not only champs his bridle, but is ready to tear and devour the very ground on which he goes. Believeth - He is so pleased with the approach of the battle, and the sound of the trumpet calling to it, that he can scarce believe his ears for gladness.
Robert Jamieson, A. R. Fausset and David Brown
39:24 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)."
39:2539:25: եւ իբրեւ փող հարկանի՝ նա վա՛շ վա՛շ կարդայ. ՚ի հեռաստանէ առնու զհոտ պատերազմի՝ վազս առնելով եւ փռնչելով[9536]։ [9536] Ոմանք. Եւ իբրեւ փող հարկանիցի... առնուլ զհոտ պատերազմի, վազս առնլով եւ։
25 Իսկ երբ հնչում է փողը, «վա՜շ-վա՜շ» է կանչում: Հեռուից է առնում պատերազմի հոտը՝ սուրալով ու փնչացնելով:
25 Քանի որ փողը կը հնչուի, «Աղէ՜», կ’ըսէ։Հեռուէն կ’առնէ պատերազմին հոտը։Զօրագլուխներուն որոտումն ու ազդարարութիւնը կը լսէ։
Եւ իբրեւ փող հարկանի, նա Վաշ վաշ կարդայ. ի հեռաստանէ առնու զհոտ պատերազմի` [392]վազս առնելով եւ փռնչելով:

39:25: եւ իբրեւ փող հարկանի՝ նա վա՛շ վա՛շ կարդայ. ՚ի հեռաստանէ առնու զհոտ պատերազմի՝ վազս առնելով եւ փռնչելով[9536]։
[9536] Ոմանք. Եւ իբրեւ փող հարկանիցի... առնուլ զհոտ պատերազմի, վազս առնլով եւ։
25 Իսկ երբ հնչում է փողը, «վա՜շ-վա՜շ» է կանչում: Հեռուից է առնում պատերազմի հոտը՝ սուրալով ու փնչացնելով:
25 Քանի որ փողը կը հնչուի, «Աղէ՜», կ’ըսէ։Հեռուէն կ’առնէ պատերազմին հոտը։Զօրագլուխներուն որոտումն ու ազդարարութիւնը կը լսէ։
zohrab-1805▾ eastern-1994▾ western am▾
39:2539:25 при трубном звуке он издает голос: гу! гу! и издалека чует битву, громкие голоса вождей и крик.
39:25 σάλπιγγος σαλπιγξ trumpet δὲ δε though; while σημαινούσης σημαινω signify λέγει λεγω tell; declare εὖγε ευγε well; rightly πόρρωθεν πορρωθεν from afar δὲ δε though; while ὀσφραίνεται οσφραινομαι battle σὺν συν with; [definite object marker] ἅλματι αλμα and; even κραυγῇ κραυγη cry; outcry
39:25 בְּ bᵊ בְּ in דֵ֤י ḏˈê דַּי sufficiency שֹׁפָ֨ר׀ šōfˌār שֹׁופָר horn יֹ֘אמַ֤ר yˈōmˈar אמר say הֶאָ֗ח heʔˈāḥ הֶאָח aha וּֽ֭ ˈˈû וְ and מֵ mē מִן from רָחֹוק rāḥôq רָחֹוק remote יָרִ֣יחַ yārˈîₐḥ רוח be spacious מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war רַ֥עַם rˌaʕam רַעַם thunder שָׂ֝רִים ˈśārîm שַׂר chief וּ û וְ and תְרוּעָֽה׃ ṯᵊrûʕˈā תְּרוּעָה shouting
39:25. ubi audierit bucinam dicet va procul odoratur bellum exhortationem ducum et ululatum exercitusWhen he heareth the trumpet he saith: Ha, ha: he smelleth the battle afar off, the encouraging of the captains, and the shouting of the army.
25. As oft as the trumpet he saith, Aha! and he smelleth the battle afar off, the thunder of the captains, and the shouting.
39:25. When he hears the bugle, he says, “Ha!” He smells the battle from a distance, the exhortation of the officers, and the battle cry of the soldiers.
He saith among the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder of the captains, and the shouting:

39:25 при трубном звуке он издает голос: гу! гу! и издалека чует битву, громкие голоса вождей и крик.
39:25
σάλπιγγος σαλπιγξ trumpet
δὲ δε though; while
σημαινούσης σημαινω signify
λέγει λεγω tell; declare
εὖγε ευγε well; rightly
πόρρωθεν πορρωθεν from afar
δὲ δε though; while
ὀσφραίνεται οσφραινομαι battle
σὺν συν with; [definite object marker]
ἅλματι αλμα and; even
κραυγῇ κραυγη cry; outcry
39:25
בְּ bᵊ בְּ in
דֵ֤י ḏˈê דַּי sufficiency
שֹׁפָ֨ר׀ šōfˌār שֹׁופָר horn
יֹ֘אמַ֤ר yˈōmˈar אמר say
הֶאָ֗ח heʔˈāḥ הֶאָח aha
וּֽ֭ ˈˈû וְ and
מֵ מִן from
רָחֹוק rāḥôq רָחֹוק remote
יָרִ֣יחַ yārˈîₐḥ רוח be spacious
מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war
רַ֥עַם rˌaʕam רַעַם thunder
שָׂ֝רִים ˈśārîm שַׂר chief
וּ û וְ and
תְרוּעָֽה׃ ṯᵊrûʕˈā תְּרוּעָה shouting
39:25. ubi audierit bucinam dicet va procul odoratur bellum exhortationem ducum et ululatum exercitus
When he heareth the trumpet he saith: Ha, ha: he smelleth the battle afar off, the encouraging of the captains, and the shouting of the army.
39:25. When he hears the bugle, he says, “Ha!” He smells the battle from a distance, the exhortation of the officers, and the battle cry of the soldiers.
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Adam Clarke: Commentary on the Bible - 1831
39:25: He saith among the trumpets, Ha, ha - The original is peculiarly emphatical: האח Heach! a strong, partly nasal, partly guttural sound, exactly resembling the first note which the horse emits in neighing. The strong, guttural sounds in this hemistich are exceedingly expressive: האח ומרחוק יריח מלחמה Heach! umerachok yariach milchamah; "Heach, for from afar he scenteth the battle."
The reader will perceive that Mr. Good has given a very different meaning tofrom that in the present text, Canst thou make him afraid as a grasshopper? by translating the Hebrew thus: -
"Hast thou given him to launch forth as an arrow?"
The word ארבה arbeh, which we translate locust or grasshopper, and which he derives from רבה rabah, the א aleph being merely formative, he says, "may as well mean an arrow as it does in רביו rabbaiv, 'His arrows fly around me.'" The verb רעש raash in the word התועישנו hatharishennu, "Canst thou make him afraid?' he contends, "signifies to tremble, quiver, rush, launch, dart forth; and, taken in this sense, it seems to unite the two ideas of rapidity and coruscation." This is the principal alteration which this learned man has made in the text.
I shall conclude on this subject by giving Coverdale's translation: Hast thou geven the horse his strength, or lerned him how to bow down his neck with feare; that he letteth himself be dryven forth like a greshopper, where as the stout neyenge that he maketh is fearfull? He breaketh the grounde with the hoffes of his fete chearfully in his strength, and runneth to mete the harnest men. He layeth aside all feare, his stomach is not abated, neither starteth he aback for eny swerde. Though the qyvers rattle upon him, though the speare and shilde glistre: yet russheth he in fearsley, and beateth upon the grounde. He feareth not the noise of the trompettes, but as soone as he heareth the shawmes blowe, Tush (sayeth he) for he smelleth the batell afarre of, the noyse, the captaynes, and the shoutinge. This is wonderfully nervous, and at the same time accurate.
Albert Barnes: Notes on the Bible - 1834
39:25: He saith among the trumpets, Ha, ha - That is," When the trumpet sounds, his voice is heard "as if" he said, Aha - or said that he heard the sound calling him to the battle." The reference is to the impatient neighing of the war horse about to rush into the conflict.
And he smelleth the battle afar off - That is, he snuffs, as it were, for the slaughter. The reference is to the effect of an approaching army upon a spirited war-horse, as if he perceived the approach by the sense of smelling, and longed to be in the midst of the battle.
The thunder of the captains - literally, "the war-cry of the princes." The reference is to the loud voices of the leaders of the army commanding the hosts under them. In regard to the whole of this magnificent description of the war-horse, the reader may consult Bochart, "Hieroz." P. i. L. ii. c. viii., where the phrases used are considered and illustrated at length. The leading idea. here is, that the war-horse evinced the wisdom and the power of God. His majesty, energy, strength, impatience for the battle, and spirit, were proofs of the greatness of Him who had made him, and might be appealed to as illustrating His perfections. Much as people admire the noble horse, and much as they take pains to train him for the turf or for battle, yet how seldom do they refer to it as illustrating the power and greatness of the Creator; and, it may be added, how seldom do they use the horse as if he were one of the grand and noble works of God!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:25: ha: Psa 70:3; Eze 26:2, Eze 36:2
Job 39:26
John Gill
39:25 He saith among the trumpets, ha, ha,.... As pleased with the sound of them, rejoicing thereat, and which he signifies by neighing;
and he smelleth the battle afar off; which respects not so much the distance of place as of time; he perceives beforehand that it is near, by the preparations making for it, and particularly by what follows; so Pliny (b) says of horses, they presage a fight. The thunder of the captains, and the shouting; they understand an engagement is just about to start by the loud and thundering voice of the captains, exhorting and spiralling up their men, and giving them the word of command; and by the clamorous shout of the soldiers echoing to the speech of their captains; and which are given forth upon an onset, both to animate one another, and intimidate the enemy. Bootius (c) observes, that Virgil (d) and Oppianus (e) say most of the same things in praise of the horse which are here said, and seem to have taken them from hence; and some (f) give the horse the preference to the lion, which, when it departs from a fight, never returns, whereas the horse will. This is an emblem both of good men, Zech 10:3; and of bad men, Jer 8:6.
(b) Nat. Hist. l. 8. c. 42. (c) Animadvers. Sacr. l. 3. c. 6. s. 1. (d) Georgic. l. 3. (e) Cyneget. l. 1. (f) Horus Aegypt. apud Steeb. Coelum Sephirot. Heb. c. 6. s. 1. p. 106.
John Wesley
39:25 Ha, ha - An expression of joy and alacrity declared by his proud neighings. Thunder - The loud and joyful clamour begun by the commanders, and followed by the soldiers when they are ready to join battle.
Robert Jamieson, A. R. Fausset and David Brown
39:25 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.
39:2639:26: Եթէ ՚ի քումմէ իմաստութենէ եկաց բազէ տարածեալ զթեւս, անշա՛րժ դիտել ընդ հարաւ[9537]։ [9537] Ոմանք. ՚Ի քումմէ զօրութենէդ եկաց բազէ... անշարժ դիտէ ընդ։
26 Քո խելքի՞ց է որ բազէն թեւերը տարածելով կանգնած է մնում օդում՝ անշարժ դիտելով հարաւի կողմը,
26 Բազէն քո՞ւ իմաստութիւնովդ կը թռչի Ու թեւերը դէպի հարաւ կը բանայ։
Եթէ ի քումմէ՞ իմաստութենէ [393]եկաց բազէ տարածեալ զթեւս, անշարժ դիտել ընդ հարաւ:

39:26: Եթէ ՚ի քումմէ իմաստութենէ եկաց բազէ տարածեալ զթեւս, անշա՛րժ դիտել ընդ հարաւ[9537]։
[9537] Ոմանք. ՚Ի քումմէ զօրութենէդ եկաց բազէ... անշարժ դիտէ ընդ։
26 Քո խելքի՞ց է որ բազէն թեւերը տարածելով կանգնած է մնում օդում՝ անշարժ դիտելով հարաւի կողմը,
26 Բազէն քո՞ւ իմաստութիւնովդ կը թռչի Ու թեւերը դէպի հարաւ կը բանայ։
zohrab-1805▾ eastern-1994▾ western am▾
39:2639:26 Твоею ли мудростью летает ястреб и направляет крылья свои на полдень?
39:26 ἐκ εκ from; out of δὲ δε though; while τῆς ο the σῆς σος your ἐπιστήμης επιστημη stand; establish ἱέραξ ιεραξ the πτέρυγας πτερυξ wing ἀκίνητος ακινητος see clearly τὰ ο the πρὸς προς to; toward νότον νοτος south wind
39:26 הֲֽ֭ ˈhˈᵃ הֲ [interrogative] מִ mi מִן from בִּינָ֣תְךָ bbînˈāṯᵊḵā בִּינָה understanding יַֽאֲבֶר־ yˈaʔᵃver- אבר soar up נֵ֑ץ nˈēṣ נֵץ falcon יִפְרֹ֖שׂ yifrˌōś פרשׂ spread out כְּנָפָ֣יוכנפו *kᵊnāfˈāʸw כָּנָף wing לְ lᵊ לְ to תֵימָֽן׃ ṯêmˈān תֵּימָן south
39:26. numquid per sapientiam tuam plumescit accipiter expandens alas suas ad austrumDoth the hawk wax feathered by thy wisdom, spreading her wings to the south?
26. Doth the hawk soar by thy wisdom, stretch her wings toward the south?
39:26. Does the hawk grow feathers by means of your wisdom, spreading her wings towards the south?
Doth the hawk fly by thy wisdom, [and] stretch her wings toward the south:

39:26 Твоею ли мудростью летает ястреб и направляет крылья свои на полдень?
39:26
ἐκ εκ from; out of
δὲ δε though; while
τῆς ο the
σῆς σος your
ἐπιστήμης επιστημη stand; establish
ἱέραξ ιεραξ the
πτέρυγας πτερυξ wing
ἀκίνητος ακινητος see clearly
τὰ ο the
πρὸς προς to; toward
νότον νοτος south wind
39:26
הֲֽ֭ ˈhˈᵃ הֲ [interrogative]
מִ mi מִן from
בִּינָ֣תְךָ bbînˈāṯᵊḵā בִּינָה understanding
יַֽאֲבֶר־ yˈaʔᵃver- אבר soar up
נֵ֑ץ nˈēṣ נֵץ falcon
יִפְרֹ֖שׂ yifrˌōś פרשׂ spread out
כְּנָפָ֣יוכנפו
*kᵊnāfˈāʸw כָּנָף wing
לְ lᵊ לְ to
תֵימָֽן׃ ṯêmˈān תֵּימָן south
39:26. numquid per sapientiam tuam plumescit accipiter expandens alas suas ad austrum
Doth the hawk wax feathered by thy wisdom, spreading her wings to the south?
39:26. Does the hawk grow feathers by means of your wisdom, spreading her wings towards the south?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26. Подобно другим птицам, "нец" - "ястреб" наделен инстинктом предчувствовать наступление холода и на время зимы перелетать на полдень, - в теплые страны.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 Doth the hawk fly by thy wisdom, and stretch her wings toward the south? 27 Doth the eagle mount up at thy command, and make her nest on high? 28 She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place. 29 From thence she seeketh the prey, and her eyes behold afar off. 30 Her young ones also suck up blood: and where the slain are, there is she.
The birds of the air are proofs of the wonderful power and providences of God, as well as the beasts of the earth; God here refers particularly to two stately ones:-- 1. The hawk, a noble bird of great strength and sagacity, and yet a bird of prey, v. 26. This bird is here taken notice of for her flight, which is swift and strong, and especially for the course she steers towards the south, whither she follows the sun in winter, out of the colder countries in the north, especially when she is to cast her plumes and renew them. This is her wisdom, and it was God that gave her this wisdom, not man. Perhaps the extraordinary wisdom of the hawk's flight after her prey was not used then for men's diversion and recreation, as it has been since. It is a pity that the reclaimed hawk, which is taught to fly at man's command and to make him sport, should at any time be abused to the dishonour of God, since it is from God that she receives that wisdom which makes her flight entertaining and serviceable. 2. The eagle, a royal bird, and yet a bird of prey too, the permission of which, nay, the giving of power to which, may help to reconcile us to the prosperity of oppressors among men. The eagle is here taken notice of, (1.) For the height of her flight. No bird soars so high, has so strong a wind, nor can so well bear the light of the sun. Now, "Doth she mount at thy command? v. 27. Is it by any strength she has from thee? or dost thou direct her flight? No; it is by the natural power and instinct God has given her that she will soar out of thy sight, much more out of thy call." (2.) For the strength of her nest. Her house is her castle and strong-hold; she makes it on high and on the rock, the crag of the rock (v. 28), which sets her and her young out of the reach of danger. Secure sinners think themselves as safe in their sins as the eagle in her nest on high, in the clefts of the rock; but I will bring thee down thence, saith the Lord, Jer. xlix. 16. The higher bad men sit above the resentments of the earth the nearer they ought to think themselves to the vengeance of Heaven. (3.) For her quicksightedness (v. 29): Her eyes behold afar off, not upwards, but downwards, in quest of her prey. In this she is an emblem of a hypocrite, who, while, in the profession of religion, he seems to rise towards heaven, keeps his eye and heart upon the prey on earth, some temporal advantage, some widow's house or other that he hopes to devour, under pretence of devotion. (4.) For the way she has of maintaining herself and her young. She preys upon living animals, which she seizes and tears to pieces, and thence carries to her young ones, which are taught to suck up blood; they do it by instinct, and know no better; but for men that have reason and conscience to thirst after blood is what could scarcely be believed if there had not been in every age wretched instances of it. She also preys upon the dead bodies of men: Where the slain are, there is she, These birds of prey (in another sense than the horse, v. 25) smell the battle afar off. Therefore, when a great slaughter is to be made among the enemies of the church, the fowls are invited to the supper of the great God, to eat the flesh of kings and captains, Rev. xix. 17, 18. Our Saviour refers to this instinct of the eagle, Matt. xxiv. 28. Wheresoever the carcase is, there will the eagles be gathered together. Every creature will make towards that which is its proper food; for he that provides the creatures their food has implanted in them that inclination. These and many such instances of natural power and sagacity in the inferior creatures, which we cannot account for, oblige us to confess our own weakness and ignorance and to give glory to God as the fountain of all being, power, wisdom, and perfection.
Adam Clarke: Commentary on the Bible - 1831
39:26: Doth the hawk fly by thy wisdom - The hawk is called נץ nets, from its swiftness in darting down upon its prey; hence its Latin name, nisus, which is almost the same as the Hebrew. It may very probably mean the falcon, observes Dr. Shaw. The flight of a strong falcon is wonderfully swift. A falcon belonging to the Duke of Cleves flew out of Westphalia into Prussia in one day; and in the county of Norfolk, a hawk has made a flight at a woodcock of near thirty miles in an hour. Thuanus says, "A hawk flew from London to Paris in one night." It was owing to its swiftness that the Egyptians in their hieroglyphics made it the emblem of the wind.
Stretch her wings toward the south? - Most of the falcon tribe pass their spring and summer in cold climates; and wing their way toward warmer regions on the approach of winter. This is what is here meant by stretching her wings toward the south. Is it through thy teaching that this or any other bird of passage knows the precise time for taking flight, and the direction in which she is to go in order to come to a warmer climate? There is much of the wisdom and providence of God to be seen in the migration of birds of passage. This has been remarked before. There is a beautiful passage in Jeremiah, Jer 8:7, on the same subject: "The stork in the heavens knoweth her appointed times; and the turtle, and the crane, and the swallow, observe the time of their coming: but my people know not the judgment of the Lord."
Albert Barnes: Notes on the Bible - 1834
39:26: Doth the hawk fly by thy wisdom - The appeal here is to the hawk, because it is among the most rapid of the birds in its flight. The particuIar thing specified is its flying, and it is supposed that there was something special in that which distinguished it from other birds. Whether it was in regard to its speed, to its manner of flying, or to its habits of flying at periodical seasons, may indeed be made a matter of inquiry, but it is clear that the particular thing in this bird which was adapted to draw the attention, and which evinced especially the wisdom of God, was connected with its flight. The word here rendered "hawk," (נץ nê ts) is probably generic, and includes the various species of the falcon or hawk tribe, as the jet-falcon, the goshawk, the sparrow, hawk, the lanner, the saker, the hobby, the kestril, and the merlin. Not less than one hundred and fifty species of the hawk, it is said, have been described, but of these many are little known, and many of them differ from others only by very slight distinctions.
They are birds of prey, and, as many of them are endowed with remarkable docility, they are trained for the diversions of falconry - which has been quite a science among sportsmen. The falcon, or hawk, is often distinguished for fleetness. One, belonging to a Duke of Cleves, flew out of Westphalia into Prussia in one day; and in the county of Norfolk (England) one was known to make a flight of nearly thirty miles in an hour. A falcon which belonged to Henry IV. of France, having escaped from Fontainebleau, was found twenty-four hours after in Malta, the space traversed being not less than one thousand three hundred and fifty miles; being a velocity of about fifty-seven miles an hour, on the supposition that the bird was on the wing the whole time. It is this remarkable velocity which is here appealed to as a proof of the divine wisdom. God asks Job whether he could have formed these birds for their rapid flight. The wisdom and skill which has done this is evidently far above any that is possessed by man.
And stretch her wings toward the south - Referring to the fact that the bird is migratory at certain seasons of the year. It is not here merely the rapidity of its flight which is referred to, but that remarkable instinct which leads the feathered tribes to seek more congenial climates at the approach of winter. In no way is this to be accounted for, except by the fact that God has so appointed it. This great law of the winged tribes is one of the clearest proofs of divine wisdom and agency.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:26: the hawk: Netz, Arabic naz, Latin nisus, the hawk, so called from natzah, to shoot away, fly, because of the rapidity of its flight. It probably comprehends various species of the falcon family, as the ger-falcon, goshawk, and sparrowhawk. Lev 16:11; Deu 14:15
stretch: Is it through thy teaching that the falcon, or any other bird of passage, knows the precise time for taking flight, and the direction in which she is to go to arrive at a warmer climate? Sol 2:12; Jer 8:7
Job 39:27
Carl Friedrich Keil and Franz Delitzsch
39:26
26 Doth the hawk fly by thy wisdom,
Doth it spread its wings towards the south?
27 Or is it at thy command that the eagle soareth aloft,
And buildeth its nest on high?
28 It inhabiteth the rock, and buildeth its nest
Upon the crag of the rock and fastness.
29 From thence it seeketh food,
Its eyes see afar off.
30 And its young ones suck up blood;
And where the slain are, there is it.
The ancient versions are unanimous in testifying that, according to the signification of the root, נץ signifies the hawk (which is significant in the Hieroglyphics): the soaring one, the high-flyer (comp. Arab. nṣṣ, to rise, struggle forwards, and Arab. nḍḍ, to raise the wings for flight). The Hiph. יאבר- (jussive form in the question, as Job 13:27) might signify: to get feathers, plumescere (Targ., Jer.), but that gives a tame question; wherefore Gregory understands the plumescit of the Vulgate of moulting, for which purpose the hawk seeks the sunny side. But האביר alone, by itself, cannot signify "to get new feathers;" moreover, an annual moulting is common to all birds, and prominence is alone given to the new feathering of the eagle in the Old Testament, Ps 103:5; Mic 1:16, comp. Is 40:31 (lxx πτεροφυήσουσιν ὡς ἀετοί).
(Note: Less unfavourable to this rendering is the following, that אברה signifies the long feathers, and אבר the wing that is composed of them (perhaps, since the Talm. אברים signifies wings and limbs, artus, from אבר = הבר, Arab. hbr, to divide, furnish with joints), although נוצה (from נצה, to fly) is the more general designation of the feathers of birds.)
Thus, then, the point of the question will lie in לתימן: the hawk is a bird of passage, God has endowed it with instinct to migrate to the south as the winter season is approaching.
In Job 39:27 the circle of the native figures taken from animal life, which began with the lion, the king of quadrupeds, is now closed with the eagle, the king of birds. It is called נשׁר, from נשׁר, Arab. nsr, vellere; as also vultur (by virtue of a strong power of assimilation = vultor) is derived from vellere, - a common name of the golden eagle, the lamb's vulture, the carrion-kite (Cathartes percnopterus), and indeed also of other kinds of kites and falcons. There is nothing to prevent our understanding the eagle κατ ̓ εξοχήν, viz., the golden eagle (Aquila chrysatos), in the present passage; for even to this, corpses, though not already putrified, are a welcome prey. In Job 39:27 we must translate either: and is it at thy command that ... ? or: is it so that (as in הכי) at thy command ... ? The former is more natural here. מצוּדה, Job 39:28, signifies prop. specula (from צוּד, to spy); then, however, as Arab. masâd (referred by the original lexicons to masada), the high hill, and the mountain-top. The rare form יעלעוּ, for which Ges., Olsh., and others wish to read לעלעוּ or ילעלעוּ (from לוּע, deglutire), is to be derived from עלע, a likewise secondary form out of עלעל (from עוּל, to suck, to give suck),
(Note: The Arab. ‛alla does not belong here: it gains the signification iterum bibere from the primary signification of "coming over or upon anything," which branches out in various ways: to take a second, third, etc., drink after the first. More on this point on Is 3:4.
Supplementary note: The quadriliteral עלעל to be supposed, is not to be derived from עלל, and is not, as it recently has been, to be compared with Arab. ‛ll, "to drink." This Arab. verb does not signify "to drink" at all, but, among many other branchings out of its general primary signification, related to עלה, Arab. ‛lâ, also signifies: "to take a second, third, etc., drink after the first," concerning which more details will be given elsewhere. עלעל goes back to עוּל, lactare, with the middle vowel, whence also עויל, Job 16:11; Job 12:18; Job 21:11 (which see). The Hauran dialect has ‛âlûl (plur. ‛awâlı̂l), like the Hebr. עולל (עולל = מעולל), in the signification juvenis, and especially juvencus (comp. infra, p. 689, note 3, "but they are heifers," Arab. illâ ‛awâlı̂l).)
like שׁרשׁ out of שׁרשׁר (from שׁרר, Arab. srr, to make firm), Ew. 118, a, comp. Frst, Handwrterbuch, sub עוּל, since instances are wanting in favour of עלע being formed out of לעלע (Jesurun, p. 164). Schult. not inappropriately compares even גלג = גלגל in גּלגּתא, Γολγοθᾶ = גּלגּלתּא. The concluding words, Job 39:30, are perhaps echoed in Mt 24:28. High up on a mountain-peak the eagle builds its eyrie, and God has given it a remarkably sharp vision, to see far into the depth below the food that is there for it and its young ones. Not merely from the valley in the neighbourhood of its eyrie, but often from distant plains, which lie deep below on the other side of the mountain range, it seizes its prey, and rises with it even to the clouds, and bears it home to its nest.
(Note: Vid., the beautiful description in Charles Boner's Forest Creatures, 1861.)
Thus does God work exceeding strangely, but wonderously, apparently by contradictions, but in truth most harmoniously and wisely, in the natural world.
Geneva 1599
39:26 Doth the hawk fly by thy wisdom, [and] stretch her wings toward the (p) south?
(p) That is, when cold comes, to fly into the warm countries.
John Gill
39:26 Doth the hawk fly by thy wisdom,.... With so much swiftness, steadiness, and constancy, until she has seized her prey. The Vulgate Latin version and some others read, "does she become feathered", or "begin to have feathers?" and so Bochart: either when first fledged; or when, as it is said (d) she casts her old feathers and gets new ones, and this every year. Now neither her flight nor her feathers, whether at one time or the other, are owing to men, but to the Lord, who gives both;
and stretch her wings towards the south? Being a bird of passage, she moves from colder climates towards the winter, and steers her course to the south towards warmer ones (e); which she does by an instinct in nature, put into her by the Lord, and not through the instruction of man. Or, as some say, casting off her old feathers, she flies towards the south for warmth; and that her feathers may be cherished with the heat, and grow the sooner and better. Hence it is, perhaps, as Aelianus reports (f), that this bird was by the Egyptians consecrated to Apollo or the sun; it being able to look upon the rays of it wistly, constantly, and easily, without being hurt thereby. Porphyry (g) says, that this bird is not only acceptable to the sun; but has divinity in it, according to the Egyptians; and is no other than Osiris, or the sun represented by the image of it (h). Strabo (i) speaks of a city of the hawks, where this creature is worshipped. It has its name in Greek from the sacredness of it; and according to Hesiod (k), is very swift, and has large wings. It is called swift in flying, by Manetho (l); and by Homer, , the swiftest of fowls (m). It has its name from to "fly", as Kimchi observes (n). Cyril of Jerusalem, on the authority of the Greek version, affirms (o), that by a divine instinct or order, the hawk, stretching out its wings, stands in the midst of the air unmoved, looking towards the south. All accounts show it to be a bird that loves warmth, which is the reason of the expression in the text.
(d) Aelian. de Animal. l. 12. c. 4. (e) Ibid. l. 2. c. 43. Plin. l. 10. c. 8. (f) De Animal. l. 7. c. 9. & l. 10. c. 14. (g) De Abstinentia, l. 4. s. 9. (h) Kircher. Prodrom. Copt. p. 232. (i) Geograph. l. 17. p. 562. (k) Opera & Dies, l. 1. v. 208. (l) Apotelesm. l. 5. v. 176. (m) Iliad. 15. v. 238. Odyss 13. v. 87. (n) Sepher Shorash. rad. (o) Cateches. 9. s. 6.
John Wesley
39:26 Fly - So strongly, constantly, unweariedly, and swiftly. South - At the approach of winter, when wild hawks fly into warmer countries, as being impatient of cold. The birds of the air are proofs of the wonderful providence of God, as well as the beasts of the earth. God instances in two stately ones.
Robert Jamieson, A. R. Fausset and David Brown
39:26 The instinct by which some birds migrate to warmer climes before winter. Rapid flying peculiarly characterizes the whole hawk genus.
39:2739:27: Կամ թէ քո՞ հրամանաւ վերանայ արծուի. եւ անկղ ՚ի վերայ բունոյ իւրոյ նստեալ դադարիցէ[9538] [9538] Ոմանք. Կամ թէ քով հրամանաւ... եւ անգղ ՚ի վերայ։
27 կամ քո՞ հրամանով է արծիւը բարձրանում, իսկ անգղն էլ քարանձաւներում ու ծածուկ տեղերում նստում հանգստանում է իր բոյնի վրայ,
27 Արծիւը քո՞ւ հրամանովդ կը բարձրանայ Ու բոյնը բարձրերը կը հաստատէ։
Կամ թէ քո՞ հրամանաւ վերանայ արծուի, եւ [394]անկղ ի վերայ բունոյ իւրոյ:

39:27: Կամ թէ քո՞ հրամանաւ վերանայ արծուի. եւ անկղ ՚ի վերայ բունոյ իւրոյ նստեալ դադարիցէ[9538]
[9538] Ոմանք. Կամ թէ քով հրամանաւ... եւ անգղ ՚ի վերայ։
27 կամ քո՞ հրամանով է արծիւը բարձրանում, իսկ անգղն էլ քարանձաւներում ու ծածուկ տեղերում նստում հանգստանում է իր բոյնի վրայ,
27 Արծիւը քո՞ւ հրամանովդ կը բարձրանայ Ու բոյնը բարձրերը կը հաստատէ։
zohrab-1805▾ eastern-1994▾ western am▾
39:2739:27 По твоему ли слову возносится орел и устрояет на высоте гнездо свое?
39:27 ἐπὶ επι in; on δὲ δε though; while σῷ σος your προστάγματι προσταγμα elevate; lift up ἀετός αετος eagle γὺψ γυψ though; while ἐπὶ επι in; on νοσσιᾶς νοσσια brood αὐτοῦ αυτος he; him καθεσθεὶς καθεζομαι sit down αὐλίζεται αυλιζομαι spend the night
39:27 אִם־ ʔim- אִם if עַל־ ʕal- עַל upon פִּ֭יךָ ˈpîḵā פֶּה mouth יַגְבִּ֣יהַּ yaḡbˈîₐh גָּבַהּ be high נָ֑שֶׁר nˈāšer נֶשֶׁר eagle וְ֝ ˈw וְ and כִ֗י ḵˈî כִּי that יָרִ֥ים yārˌîm רום be high קִנֹּֽו׃ qinnˈô קֵן nest
39:27. aut ad praeceptum tuum elevabitur aquila et in arduis ponet nidum suumWill the eagle mount up at thy command, and make her nest in high places?
27. Doth the eagle mount up at thy command, and make her nest on high?
39:27. Will the eagle lift herself up at your command and make her nest in steep places?
Doth the eagle mount up at thy command, and make her nest on high:

39:27 По твоему ли слову возносится орел и устрояет на высоте гнездо свое?
39:27
ἐπὶ επι in; on
δὲ δε though; while
σῷ σος your
προστάγματι προσταγμα elevate; lift up
ἀετός αετος eagle
γὺψ γυψ though; while
ἐπὶ επι in; on
νοσσιᾶς νοσσια brood
αὐτοῦ αυτος he; him
καθεσθεὶς καθεζομαι sit down
αὐλίζεται αυλιζομαι spend the night
39:27
אִם־ ʔim- אִם if
עַל־ ʕal- עַל upon
פִּ֭יךָ ˈpîḵā פֶּה mouth
יַגְבִּ֣יהַּ yaḡbˈîₐh גָּבַהּ be high
נָ֑שֶׁר nˈāšer נֶשֶׁר eagle
וְ֝ ˈw וְ and
כִ֗י ḵˈî כִּי that
יָרִ֥ים yārˌîm רום be high
קִנֹּֽו׃ qinnˈô קֵן nest
39:27. aut ad praeceptum tuum elevabitur aquila et in arduis ponet nidum suum
Will the eagle mount up at thy command, and make her nest in high places?
39:27. Will the eagle lift herself up at your command and make her nest in steep places?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-30. Ряд явлений мира животного начинается описанием царя зверей, - льва (XXXVIII:39), а заканчивается описанием царя птиц, - орла. Его особенностью является привычка вить гнездо на вершинах гор, в неприступных местах (ср. Иер XLIX:16), сообразно с чем ему и дано острое зрение, помогающее высматривать добычу с недоступных для человека высот.
Adam Clarke: Commentary on the Bible - 1831
39:27: Doth the eagle mount up - The eagle is said to be of so acute a sight, that when she is so high in the air that men cannot see her, she can discern a small fish in the water! See on(note).
Albert Barnes: Notes on the Bible - 1834
39:27: Doth the eagle mount up at thy command? - Margin, as in Hebrew, "by thy mouth." The meaning is, that Job had not power to direct or order the eagle in his lofty flight. The eagle has always been celebrated for the height to which it ascends. When Ramond had reached the summit of Mount Perdu, the highest of the Pyrenees, he perceived no living creature but an eagle which passed above him, flying with inconceivable rapidity in direct opposition to a furious wind. "Edin. Ency." "Of all animals, the eagle flies highest; and from thence the ancients have given him the epithet of "the bird of heaven." "Goldsmith." What is particularly worth remarking here is, the accuracy with which the descriptions in Job are made. If these are any indications of the progress of the knowledge of Natural History, that science could not have been then in its infancy. Just the things are adverted to here which all the investigations of subsequent ages have shown to characterize the classes of the feathered creation referred to.
And make her nest on high - "The nest of the eagle is usually built in the most inaccessible cliff of the rock, and often shielded from the weather by some jutting crag that hangs over it." "Goldsmith." "It is usually placed horizontally, in the hollow or fissure, of some high and abrupt rock, and is constructed of sticks of five or six feet in length, interlaced with pliant twigs, and covered with layers of rushes, heath, or moss. Unless destroyed by some accident, it is supposed to suffice, with occasional repairs, for the same couple during their lives." "Edin. Ency."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:27: the eagle: Exo 19:4; Lev 11:13; Psa 103:5; Pro 23:5; Isa 40:31; Hos 8:1
at thy command: Heb. by thy mouth
make: Jer 49:16; Oba 1:4
Job 39:28
John Gill
39:27 Doth the eagle mount up at thy command,.... No; but by an instinct which God has placed in it, and a capacity he has given it above all other birds. They take a circuit in their flight, and bend about before they soar aloft: but the eagle steers its course directly upwards towards heaven, till out of sight; and, as Apuleius says (p), up to the clouds, where it rains and snows, and beyond which there is no place for thunder and lightning;
and make her nest on high? so the philosopher says (q); eagles make their nests not in plains, but in high places, especially in cragged rocks, as in Job 39:28.
(p) Florida 1. (q) Aristot. Hist. Animal. l. 9. c. 32.
John Wesley
39:27 Mount - Flies directly upward 'till she be out of thy sight; which no other bird can do.
Robert Jamieson, A. R. Fausset and David Brown
39:27 eagle--It flies highest of all birds: thence called "the bird of heaven."
39:2839:28: ՚ի քարանձաւս վիմաց եւ ՚ի ծածուկս[9539]՝ [9539] Ոսկան. Վիմաց, եւ ՚ի ծակուկս։
28 մնում է այնտեղ ու կեր է փնտռում:
28 Անիկա ժայռի վրայ, ժայռի գագաթներու վրայ Ու ապառաժներու մէջ բոյն կը շինէ ու կը բնակի։
նստեալ դադարիցէ ի քարանձաւս վիմաց եւ ի ծածուկս:

39:28: ՚ի քարանձաւս վիմաց եւ ՚ի ծածուկս[9539]՝
[9539] Ոսկան. Վիմաց, եւ ՚ի ծակուկս։
28 մնում է այնտեղ ու կեր է փնտռում:
28 Անիկա ժայռի վրայ, ժայռի գագաթներու վրայ Ու ապառաժներու մէջ բոյն կը շինէ ու կը բնակի։
zohrab-1805▾ eastern-1994▾ western am▾
39:2839:28 Он живет на скале и ночует на зубце утесов и на местах неприступных;
39:28 ἐπ᾿ επι in; on ἐξοχῇ εξοκη cliff; bedrock καὶ και and; even ἀποκρύφῳ αποκρυφος hidden away
39:28 סֶ֣לַע sˈelaʕ סֶלַע rock יִ֭שְׁכֹּן ˈyiškōn שׁכן dwell וְ wᵊ וְ and יִתְלֹנָ֑ן yiṯlōnˈān לין lodge עַֽל־ ʕˈal- עַל upon שֶׁן־ šen- שֵׁן tooth סֶ֝֗לַע ˈsˈelaʕ סֶלַע rock וּ û וְ and מְצוּדָֽה׃ mᵊṣûḏˈā מְצוּדָה fortification
39:28. in petris manet et in praeruptis silicibus commoratur atque inaccessis rupibusShe abideth among the rocks, and dwelleth among cragged flints, and stony hills, where there is no access.
28. She dwelleth on the rock, and hath her lodging , upon the crag of the rock, and the strong hold.
39:28. She dwells among the rocks, and she lingers among broken boulders and inaccessible cliffs.
She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place:

39:28 Он живет на скале и ночует на зубце утесов и на местах неприступных;
39:28
ἐπ᾿ επι in; on
ἐξοχῇ εξοκη cliff; bedrock
καὶ και and; even
ἀποκρύφῳ αποκρυφος hidden away
39:28
סֶ֣לַע sˈelaʕ סֶלַע rock
יִ֭שְׁכֹּן ˈyiškōn שׁכן dwell
וְ wᵊ וְ and
יִתְלֹנָ֑ן yiṯlōnˈān לין lodge
עַֽל־ ʕˈal- עַל upon
שֶׁן־ šen- שֵׁן tooth
סֶ֝֗לַע ˈsˈelaʕ סֶלַע rock
וּ û וְ and
מְצוּדָֽה׃ mᵊṣûḏˈā מְצוּדָה fortification
39:28. in petris manet et in praeruptis silicibus commoratur atque inaccessis rupibus
She abideth among the rocks, and dwelleth among cragged flints, and stony hills, where there is no access.
39:28. She dwells among the rocks, and she lingers among broken boulders and inaccessible cliffs.
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Adam Clarke: Commentary on the Bible - 1831
39:28: Upon the crag of the rock - שן סלע shen sela, the tooth of the rock, i.e., some projecting part, whither adventurous man himself dares not follow her.
And the strong place - ומצודה umetsudah. Mr. Good translates this word ravine, and joins it to thus: "And thence espieth the ravine: her eyes trace the prey afar off."
Albert Barnes: Notes on the Bible - 1834
39:28: She dwelleth and abideth on the rock - "He rarely quits the mountains to descend into the plains. Each pair live in an insulated state, establishing their quarters on some high and precipitous cliff, at a respectful distance from others of the same species." "Edin. Ency." They seem to occupy the same cliff, or place of abode, during their lives; and hence, it is that they are represented as having a permanent abode on the lofty rock. In Damir it is said that the blind poet Besar, son of Jazidi, being asked, if God would give him the choice to be an animal, what he would be, said that he would wish to be nothing else than an "alokab," a species of the eagle, for they dwelt in places to which no wild animal could have access. Scheutzer, "Phys. Sac. in loc." The word rendered "abideth" means commonly "to pass the night," and here refers to the fact that the high rock was its constant abode or dwelling. By night as well as by day, the eagle had his home there.
Upon the crag of the rock - Hebrew, "Upon the tooth of the rock" - from the resemblance of the crag of a rock to a tooth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:28: upon: Sa1 14:4
Job 39:29
John Gill
39:28 She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place. Where she and her young are safe: so Pliny (r) says, eagles make their nests in rocks, even in the precipices of them, as the philosopher quoted in the preceding verse; and here on the tooth, edge, or precipice of the rock, which is inaccessible, and so like a strong fortified place.
(r) Nat. Hist. l. 10. 3.
Robert Jamieson, A. R. Fausset and David Brown
39:28 abideth--securely (Ps 91:1); it occupies the same abode mostly for life.
crag--literally, "tooth" (1Kings 14:5, Margin).
strong place--citadel, fastness.
39:2939:29: ա՛նդ կա՛յ եւ խնդրէ զկերակուր։ ՚Ի հեռաստանէ դիտեն աչք իւր[9540]. [9540] Ոմանք. Եւ խնդրէ զկերակուրս։
29 Նրա աչքերը դիտում են հեռուից,
29 Կերակուրը անկէ կը փնտռէ։Անոր աչքերը հեռուէն կը տեսնեն։
անդ կայ եւ խնդրէ զկերակուր, ի հեռաստանէ դիտեն աչք իւր:

39:29: ա՛նդ կա՛յ եւ խնդրէ զկերակուր։ ՚Ի հեռաստանէ դիտեն աչք իւր[9540].
[9540] Ոմանք. Եւ խնդրէ զկերակուրս։
29 Նրա աչքերը դիտում են հեռուից,
29 Կերակուրը անկէ կը փնտռէ։Անոր աչքերը հեռուէն կը տեսնեն։
zohrab-1805▾ eastern-1994▾ western am▾
39:2939:29 оттуда высматривает себе пищу: глаза его смотрят далеко;
39:29 ἐκεῖσε εκεισε there ὢν ειμι be ζητεῖ ζητεω seek; desire τὰ ο the σῖτα σιτος wheat πόρρωθεν πορρωθεν from afar οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him σκοπεύουσιν σκοπευω keep watch; watch closely
39:29 מִ mi מִן from שָּׁ֥ם ššˌām שָׁם there חָֽפַר־ ḥˈāfar- חפר dig אֹ֑כֶל ʔˈōḵel אֹכֶל food לְ֝ ˈl לְ to מֵ mē מִן from רָחֹ֗וק rāḥˈôq רָחֹוק remote עֵינָ֥יו ʕênˌāʸw עַיִן eye יַבִּֽיטוּ׃ yabbˈîṭû נבט look at
39:29. inde contemplatur escam et de longe oculi eius prospiciuntFrom thence she looketh for the prey, and her eyes behold afar off.
29. From thence she spieth out the prey; her eyes behold it afar off.
39:29. From there, she looks for food, and her eyes catch sight of it from far away.
From thence she seeketh the prey, [and] her eyes behold afar off:

39:29 оттуда высматривает себе пищу: глаза его смотрят далеко;
39:29
ἐκεῖσε εκεισε there
ὢν ειμι be
ζητεῖ ζητεω seek; desire
τὰ ο the
σῖτα σιτος wheat
πόρρωθεν πορρωθεν from afar
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτοῦ αυτος he; him
σκοπεύουσιν σκοπευω keep watch; watch closely
39:29
מִ mi מִן from
שָּׁ֥ם ššˌām שָׁם there
חָֽפַר־ ḥˈāfar- חפר dig
אֹ֑כֶל ʔˈōḵel אֹכֶל food
לְ֝ ˈl לְ to
מֵ מִן from
רָחֹ֗וק rāḥˈôq רָחֹוק remote
עֵינָ֥יו ʕênˌāʸw עַיִן eye
יַבִּֽיטוּ׃ yabbˈîṭû נבט look at
39:29. inde contemplatur escam et de longe oculi eius prospiciunt
From thence she looketh for the prey, and her eyes behold afar off.
39:29. From there, she looks for food, and her eyes catch sight of it from far away.
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Adam Clarke: Commentary on the Bible - 1831
39:29: Her eyes behold afar off - The eagle was proverbial for her strong and clear sight. So Horace, lib. i., sat. iii., ver. 25: -
Cum tua pervideas oculis mala lippus inunctis,
Cur in amicorum vitas tam cernis acutum,
Quam aut aquila, aut serpens Epidaurius?
"For wherefore while you carelessly pass by
Your own worst vices with unheeding eye,
Why so sharp-sighted in another's fame,
Strong as an eagle's ken, or dragon's beam?"
Francis.
So Aelian, lib. i., cap. 42. And Homer, Iliad xvii., calls the eagle οξυτατον ὑπουρανιων πετεηνων, "The most quick-sighted of all fowls under heaven."
Albert Barnes: Notes on the Bible - 1834
39:29: From, thence she seeketh the prey, and her eyes behold afar off - "When far aloft, and no longer discernible by the human eye, such is the wonderful acuteness of its sight, that from the same elevation it will mark a hare, or even a smaller animal, and dart down on it with unerring aim." "Edin. Ency." "Of all animals, the eagle has the quickest eye; but his sense of smelling is far inferior to that of the vulture. He never pursues, therefore, but in sight." "Goldsmith." This power of sight was early known, and is celebrated by the ancients. Thus, Homer, r' - . verse 674.
- ὥστ ̓ ἀιετός ὄν ῥά τε φασὶν
Ὀξύσατον δέρκεσθαι ὑπουρανίων πετεηνῶν.
- hō st' aietos on ra te fasin
Oxusaton derkesthai hupouraniō n peteē nō n.
"As the eagle of whom it is said that it enjoys the keenest vision of
All the fowls under heaven."
So Aelian, II. L. i. 32. Also Horace "Serm." L. i. Sat. 3:
- tam cernit acutum
Quam aut aquila, aut serpeus Epidaurus.
The Arabic writers say that the eagle can see "four hundred parasangs." "Damir," as quoted by Scheutzer. It is now ascertained that birds of prey search out or discern their food rather by the sight than the smell. No sooner does a camel fall and die on the plains of Arabia, than there may be seen in the far-distant sky apparently a black speck, which is soon discovered to be a vulture hastening to its prey. From that vast distance the bird, invisible to human eye, has seen the prey stretched upon the sand and immediately commences toward it its rapid flight.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:29: she: Job 9:26
her: The eagle is proverbial for her strong and clear sight.
Job 39:30
John Gill
39:29 From thence she seeketh the prey,.... From the high rock; from whence she can look down into valleys, and even into the sea; and spy what is for her purpose, and descend and seize upon them; as lambs, fawns, geese, shellfish, &c. though they may lie in the most hidden and secret places. Wherefore in the original text it is, "she diggeth the prey or food" (s); as treasure hid in secret is dug or diligently searched for; and for which she is qualified by the sharpness of her sight, as follows:
and her eyes behold afar off; from the high rocks and higher clouds, even from the high sky, as Aelianus (t) expresses it; and who observes that she is the most sharp sighted of all birds; and so, Homer (u) says, some affirm.
(s) "fodit escam"; Montanus, Mercerus. (t) De Animal. l. 2. c. 26. & l. 1. c. 42. Aristot. & Plin. ut supra. (Aristot. Hist. Animal. l. 9. c. 32. Nat. Hist. l. 10. c. 3.) (u) Iliad. 17. v. 674, 675. so Diodor. Sic. l. 3. p. 145.
John Wesley
39:29 Her eyes - Her sight is exceeding sharp and strong, so that she is able to look upon the sun with open eyes, and to behold the smallest prey upon the earth or sea, when she is mounted out of our sight.
Robert Jamieson, A. R. Fausset and David Brown
39:29 seeketh--is on the lookout for.
behold--The eagle descries its prey at an astonishing distance, by sight, rather than smell.
39:3039:30: եւ ձագք նորա արեամբ թաթաւին. ուր ուրեք իցէ՛ գէշ՝ ա՛նդր վաղվաղակի գտանին[9541]։ [9541] Ոմանք. Անդ վաղվաղակի գտա՛՛։
30 իսկ նրա ձագերը զոհի արեան մէջ են թաթախուած: Ուր որ դիակ գտնեն՝ իսկոյն այնտեղ են յայտնւում»:
30 Անոր ձագերն ալ արիւն կը ծծեն Եւ ուր որ դիակներ ըլլան, անիկա հոն է»։
Եւ ձագք նորա արեամբ թաթաւին. ուր ուրեք իցէ գէշ` անդ վաղվաղակի գտանին:

39:30: եւ ձագք նորա արեամբ թաթաւին. ուր ուրեք իցէ՛ գէշ՝ ա՛նդր վաղվաղակի գտանին[9541]։
[9541] Ոմանք. Անդ վաղվաղակի գտա՛՛։
30 իսկ նրա ձագերը զոհի արեան մէջ են թաթախուած: Ուր որ դիակ գտնեն՝ իսկոյն այնտեղ են յայտնւում»:
30 Անոր ձագերն ալ արիւն կը ծծեն Եւ ուր որ դիակներ ըլլան, անիկա հոն է»։
zohrab-1805▾ eastern-1994▾ western am▾
39:3039:30 птенцы его пьют кровь, и где труп, там и он.
39:30 νεοσσοὶ νεοσσος chick δὲ δε though; while αὐτοῦ αυτος he; him φύρονται φυρομαι in αἵματι αιμα blood; bloodstreams οὗ ος who; what δ᾿ δε though; while ἂν αν perhaps; ever ὦσι ειμι be τεθνεῶτες θνησκω die; departed παραχρῆμα παραχρημα on the spot εὑρίσκονται ευρισκω find
39:30 וְו *wᵊ וְ and אֶפְרֹחָ֥יואפרחו *ʔefrōḥˌāʸw אֶפְרֹחַ young one יְעַלְעוּ־ yᵊʕalʕû- עלע [uncertain] דָ֑ם ḏˈām דָּם blood וּ û וְ and בַ va בְּ in אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] חֲ֝לָלִ֗ים ˈḥᵃlālˈîm חָלָל pierced שָׁ֣ם šˈām שָׁם there הֽוּא׃ פ hˈû . f הוּא he
39:30. pulli eius lambent sanguinem et ubicumque cadaver fuerit statim adestHer young ones shall suck up blood: and wheresoever the carcass shall be, she is immediately there.
30. Her young ones also suck up blood: and where the slain are, there is she.
39:30. Her young will drink blood, and wherever the carcass will be, she is there immediately.
Her young ones also suck up blood: and where the slain [are], there [is] she:

39:30 птенцы его пьют кровь, и где труп, там и он.
39:30
νεοσσοὶ νεοσσος chick
δὲ δε though; while
αὐτοῦ αυτος he; him
φύρονται φυρομαι in
αἵματι αιμα blood; bloodstreams
οὗ ος who; what
δ᾿ δε though; while
ἂν αν perhaps; ever
ὦσι ειμι be
τεθνεῶτες θνησκω die; departed
παραχρῆμα παραχρημα on the spot
εὑρίσκονται ευρισκω find
39:30
וְו
*wᵊ וְ and
אֶפְרֹחָ֥יואפרחו
*ʔefrōḥˌāʸw אֶפְרֹחַ young one
יְעַלְעוּ־ yᵊʕalʕû- עלע [uncertain]
דָ֑ם ḏˈām דָּם blood
וּ û וְ and
בַ va בְּ in
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
חֲ֝לָלִ֗ים ˈḥᵃlālˈîm חָלָל pierced
שָׁ֣ם šˈām שָׁם there
הֽוּא׃ פ hˈû . f הוּא he
39:30. pulli eius lambent sanguinem et ubicumque cadaver fuerit statim adest
Her young ones shall suck up blood: and wheresoever the carcass shall be, she is immediately there.
39:30. Her young will drink blood, and wherever the carcass will be, she is there immediately.
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Adam Clarke: Commentary on the Bible - 1831
39:30: Her young ones also suck up blood - The eagle does not feed her young with carrion, but with prey newly slain, so that they may suck up blood.
Where the slain are, there is she - These words are quoted by our Lord. "Wheresoever the carcass is, there will the eagles be gathered together," Mat 24:28 (note). It is likely, however, that this was a proverbial mode of expression; and our Lord adapts it to the circumstances of the Jewish people, who were about to fall a prey to the Romans. See the notes there.
In the preceding notes I have referred to Dr. Shaw's account of the ostrich as the most accurate and authentic yet published. With the following description I am sure every intelligent reader will be pleased.
"In commenting therefore upon these texts it may be observed, that when the ostrich is full grown, the neck, particularly of the male, which before was almost naked, is now very beautifully covered with red feathers. The plumage likewise upon the shoulders, the back, and some parts of the wings, from being hitherto of a dark grayish color, becomes now as black as jet, whilst the rest of the feathers retain an exquisite whiteness. They are, as described the very feathers and plumage of the stork, i.e., they consist of such black and white feathers as the stork, called from thence hdysx chasidah, is known to have. But the belly, the thighs, and the breast, do not partake of this covering, being usually naked, and when touched are of the same warmth as the flesh of quadrupeds.
"Under the joint of the great pinion, and sometimes under the less, there is a strong pointed excrescence like a cock's spur, with which it is said to prick and stimulate itself, and thereby acquire fresh strength and vigor whenever it is pursued. But nature seems rather to have intended that, in order to prevent the suffocating effects of too great a plethora, a loss of blood should be consequent thereupon, especially as the ostrich appears to be of a hot constitution, with lungs always confined, and consequently liable to be preter-naturally inflamed upon these occasions.
"When these birds are surprised by coming suddenly upon them whilst they are feeding in some valley, or behind some rocky or sandy eminence in the deserts, they will not stay to be curiously viewed and examined. Neither are the Arabs ever dexterous enough to overtake them, even when they are mounted upon their jinse, or horses, as they are called, of family. They, when they raise themselves up for flight, , laugh at the horse and his rider. They afford him an opportunity only of admiring at a distance the extraordinary agility and the stateliness of their motions, the richness of their plumage, and the great propriety there was of ascribing to them an expanded quivering wing. Nothing, certainly, can be more beautiful and entertaining than such a sight! The wings, by their repeated though unwearied vibrations, equally serving them for sails and oars; whilst their feet, no less assisting in conveying them out of sight, are in no degree sensible of fatigue.
"By the repeated accounts which I often had from my conductors, as well as from Arabs of different places, I have been informed that the ostrich lays from thirty to fifty eggs. Aelian mentions more than eighty, but I never heard of so large a number. The first egg is deposited in the center; the rest are placed as conveniently as possible round about it. In this manner it is said to lay-deposit or thrust - her eggs in The Earth, and to warm them in the sand, and forgetteth, as they are not placed, like those of some other birds, upon trees or in the clefts of rocks, etc., that the foot of the traveler may crush them, or that the wild beasts may break them.
"Yet notwithstanding the ample provision which is hereby made for a numerous offspring, scarce one quarter of these eggs are ever supposed to be hatched; and of those that are, no small share of the young ones may perish with hunger, from being left too early by their dams to shift for themselves. For in these the most barren and desolate recesses of the Sahara, where the ostrich chooses to make her nest, it would not be enough to lay eggs and hatch them, unless some proper food was near at hand, and already prepared for their nourishment. And accordingly we are not to consider this large collection of eggs as if they were all intended for a brood; they are, the greatest part of them, reserved for food, which the dam breaks and disposes of according to the number and the cravings of her young ones.
"But yet, for all this, a very little share of that στοργη, or natural affection, which so strongly exerts itself in most other creatures, is observable in the ostrich. For, upon the least distant noise or trivial occasion, she forsakes her eggs, or her young ones, to which perhaps she never returns, or if she do, it may be too late either to restore life to the one, or to preserve the lives of the other. Agreeably to this account, the Arabs meet sometimes with whole nests of these eggs undisturbed; some of which are sweet and good, others are addle and corrupted, others again have their young ones of different growths, according to the time it may be presumed they have been forsaken by the dam. They oftener meet a few of the little ones, no bigger than well-grown pullets, half starved, straggling, and moaning about, like so many distressed orphans, for their mother. And in this manner the ostrich may be said to be hardened against her young ones, as though they were not hers; her labor in hatching and attending them so far being vain without fear, or the least concern of what becomes of them afterwards. This want of affection is also recorded, Lam 4:3 : The daughter of my people, says the prophet, is cruel, like the ostriches in the wilderness.
"Neither is this the only reproach that may be due to the ostrich; she is likewise inconsiderate and foolish in her private capacity; particularly in the choice of food, which is frequently highly detrimental and pernicious to her; for she swallows every thing greedily and indiscriminately, whether it be pieces of rags, leather, wood, stone, or iron. When I was at Oram, I saw one off these birds swallow, without any seeming uneasiness or inconvenience, several leaden bullets, as they were thrown upon the floor, scorching hot from the mould, the inner coats of the aesophapus and stomach being probably better stocked with glands and juices than in other animals with shorter necks. They are particularly fond of their own excrement, which they greedily eat up as soon as it is voided. No less fond are they of the dung of hens and other poultry. It seems as if their optic as well as olfactory nerves were less adequate and conducive to their safety and preservation than in other creatures. The Divine providence in this, no less than in other respects, , having deprived them of wisdom, neither hath it imparted to them understanding.
"Those parts of the Sahara which these birds chiefly frequent are destitute of all manner of food and herbage, except it be some few tufts of coarse grass, or else a few other solitary plants of the laureola, apocynum, and some other kinds; each of which is equally destitute of nourishment; and, in the psalmist's phrase, (Psa 129:6), even withereth afore it groweth up. Yet these herbs, notwithstanding their dryness, and want of moisture in their temperature, will sometimes have both their leaves and their stalks studded all over with a great variety of land snails, which may afford them some little refreshment. It is very probable, likewise, that they may sometimes seize upon lizards, serpents, together with insects and reptiles of various kinds. Yet still, considering the great voracity and size of this camel-bird, it is wonderful, not only how the little ones, after they are weaned from the provisions I have mentioned, should be brought up and nourished, but even how those of fuller growth and much better qualified to look out for themselves, are able to subsist.
"Their organs of digestion, and particularly the gizzards, which, by their strong friction, will wear away iron itself, show them indeed to be granivorous; but yet they have scarce ever an opportunity to exercise them in this way, unless when they chance to stray, which is very seldom, towards those parts of the country which are sown and cultivated, For these, as they are much frequented by the Arabs at the several seasons of grazing, ploughing, and gathering in the harvest; so they are little visited by as indeed they would be an improper abode for this shy, timorous bird; φιλερημος, a lover of the deserts. This last circumstance in the behavior of the ostrich is frequently alluded to in the Holy Scriptures; particularly Isa 13:21; Isa 34:13; Isa 43:20; Jer 50:39; where the word, יענה yaanah, instead of being rendered the ostrich, as it is rightly put in the margin, is called the owl; a word used likewise instead of yaanah or the ostrich, Lev 11:16, and Deu 14:15.
"Whilst I was abroad, I had several opportunities of amusing myself with the actions and behavior of the ostrich. It was very diverting to observe with what dexterity and equipoise of body it would play and frisk about on all occasions. In the heat of the day, particularly it would strut along the sunny side of the house with great majesty. It would be perpetually fanning and priding itself with its quivering expanded wings; and seem at every turn to admire and be in love with its shadow. Even at other times whether walking about or resting itself upon the ground, the wings would continue these fanning vibrating motions, as if they were designed to mitigate and assuage that extraordinary heat wherewith their bodies seem to be naturally affected.
"Notwithstanding these birds appear tame and tractable to such persons of the family as were more known and familiar to them, yet they were often very rude and fierce to strangers, especially the poorer sort, whom they would not only endeavor to push down by running furiously upon them; but would not cease to peck at them violently with their bills, and to strike them with their feet; whereby they were frequently very mischievous. For the inward claw, or hoof rather as we may call it, of this avis bisulca, being exceedingly strong pointed and angular, I once saw an unfortunate person who had his belly ripped open by one of these strokes. Whilst they are engaged in these combats and assaults, they sometimes make a fierce, angry, and hissing noise with their throats inflated, and their mouths open; at other times, when less resistance is made they have a chuckling or cackling voice, as in the poultry kind; and thereby seem to rejoice and laugh as it were at the timorousness of their adversary. But during the lonesome part of the night, as if their organs of voice had then attained a quite different tone, they often made a very doleful and hideous noise; which would be sometimes like the roaring of a lion; at other times it would bear a near resemblance to the hoarser voices of other quadrupeds, particularly of the bull and the ox. I have often heard them groan, as if they were in the greatest agonies; an action beautifully alluded to by the Prophet Micah, Mic 1:8, where it is said, I will make a mourning like the yaanah or ostrich. Yaanah, therefore, and רננים renanim, the names by which the ostrich is known in the Holy Scriptures, may very properly be deduced from ענה anah, and רנן ranan, words which the lexicographi explain by exclamare or clamare fortiter; for the noise made by the ostrich being loud and sonorous, exclamare or clamare fortiter may, with propriety enough, be attributed to it, especially as those words do not seem to denote any certain or determined mode of voice or sound peculiar to any one particular species of animals, but such as may be applicable to them all, to birds as well as to quadrupeds and other creatures."
Shaw's Travels, p. 541, edit. 4th. 1757.
The subjects in this chapter have been so various and important, that I have been obliged to extend the notes and observations to an unusual length; and yet much is left unnoticed which I wished to have inserted. I have made the best selection I could, and must request those readers who wish for more information to consult zoological writers.
Albert Barnes: Notes on the Bible - 1834
39:30: Her young ones also suck up blood - The word used here (יעלעוּ ye‛ â l‛ û) occurs nowhere else in the Scriptures. It is supposed to mean, to sup up greedily; referring to the fact that the young ones of the eagle devour blood voraciously. They are too feeble to devour the flesh, and hence, they are fed on the blood of the victim. The strength of the eagle consists in the beak, talons, and wings; and such is their power, that they are able to convey animals of considerable size, alive, to their places of abode. They often bear away in this manner, lambs, kids, and the young of the gazelle. Three instances, at least, are known, where they have carried off children. In the year 1737, in Norway, a boy upward of two years of age was carried off by an eagle in the sight of his parents. Anderson, in his history of Iceland, asserts that in that island children of four and five years of age have experienced the same fate; and Ray mentions that in one of the Orkheys an infant of a year old was seized in the talons of an eagle, and conveyed about four miles to its eyry. "Edin. Ency." The principal food of the young eagle is blood. The proof of this fact may be seen in Scheutzer's "Phys. Sac., in loc."
And where the slain are, there is she - Hebrew, "the slain;" referring perhaps primarily to a field of battle - where horses, camels, and human beings, lie in confusion. It is not improbable that the Savior had this passage in view when he said, speaking of the approaching destruction of Jerusalem, "For wheresoever the carcase is, there will the eagles be gathered together; "Mat 24:28. Of the fact that they thus assemble, there can be no doubt. The "argument" in proof of the wisdom and majesty of the Almighty in these references to the animal creation, is derived from their strength, their instincts, and their special habits. We may make two remarks, in view of the argument as here stated:
(1) One relates to the remarkable accuracy with which they are referred to. The statements are not vague and general, but are minute and characteristic, about the habits and the instincts of the animals referred to. The very things are selected which are now known to distinguish those animals, and which are not found to exist in the same degree, if at all, in others. Subsequent investigations have served to confirm the accuracy of these descriptions, and they may be taken now as a correct account even to the letter of the natural history of the different animals referred to. If, therefore, as has already been stated, this is to be regarded as an indication of the state of natural science in the time of Job. it shows quite an advanced state; if it is not an indication of the existing state of knowledge in his time, if there was no such acquaintance with the animal creation as the result of observation, then it shows that these were truly the words of God, and are to be regarded as direct inspiration. At all events, the statement was evidently made under the influence of inspiration, and is worthy of the origin which it claims.
(2) The second remark is, that the progress of discovery in the science of natural history has only served to confirm and expand the argument here adverted to. Every new fact in regard to the habits and instincts of animals is a new proof of the wisdom and greatness of God and we may appeal now, with all the knowledge which we have on these subjects, with unanswerable force to the habits and instincts of the wild goats of the rock, the wild ass, the rhinoceros, the ostrich, the horse, the hawk, and the eagle, as each one furnishing some striking and special proof of the wisdom, goodness, superintending providence and power of the great Creator.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:30: where: Eze 39:17-19; Mat 24:28; Luk 17:37
John Gill
39:30 Her young ones also suck up blood,.... As well as herself, being brought up to it by her. The eagle cares not for water, but drinks the blood of her prey; and so her young ones after her, as naturalists report (w). And Aelianus says (x) the same of the hawk, that it eats no seeds, but devours flesh and drinks blood, and nourishes her young ones with the same.
And where the slain are, there is she; where there has been a battle, and carcasses left on the field, the eagles will gather to them. This is particularly true of that kind of eagles called vulture eagles, as Aristotle (y) and Pliny (z) observe; see Mt 24:28. Now since Job was so ignorant of the nature of these creatures, and incapable of governing and directing them; and what they had of any excellency were of God, and not of him, nor of any man; how unfit must he be to dispute with God, and contend with him about his works of providence? which to convince him of was the design of this discourse about the creatures; and which had its intended effect, as appears in the next chapter.
(w) Aristot. de Animal. l. 8. c. 3. 18. Aelianus, l. 2. c. 26. (x) Ib. l. 10. c. 14. (y) Hist. Animal. l. 9. c. 32. (z) Nat. Hist. l. 10. c. 3.
John Wesley
39:33 Blood - There are divers eagles who do not feed upon carcases, but many eagles do feed on them. She - In an instant, flying thither with admirable celerity.
Robert Jamieson, A. R. Fausset and David Brown
39:30 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.
He had paused for a reply, but Job was silent.
39:3139:31: Եւ պատասխանի ետ Տէր Աստուած Յոբայ՝ եւ ասէ.
31 Եւ Տէր Աստուած խօսեց ու Յոբին ասաց.
[40:1] Տէրը Յոբին խօսելով՝ ըսաւ.
[395]Եւ պատասխանի ետ Տէր [396]Աստուած Յոբայ` եւ ասէ:

39:31: Եւ պատասխանի ետ Տէր Աստուած Յոբայ՝ եւ ասէ.
31 Եւ Տէր Աստուած խօսեց ու Յոբին ասաց.
[40:1] Տէրը Յոբին խօսելով՝ ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
39:3139:31 И продолжал Господь и сказал Иову:
[40:1] καὶ και and; even ἀπεκρίθη αποκρινομαι respond κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῷ ο the Ιωβ ιωβ Iōb; Iov καὶ και and; even εἶπεν επω say; speak
[40:1] וַ wa וְ and יַּ֖עַן yyˌaʕan ענה answer יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
39:31. et adiecit Dominus et locutus est ad IobAnd the Lord went on, and said to Job:
[40:1]. Moreover the LORD answered Job, and said,
KJV [40.1] Moreover the LORD answered Job, and said:

39:31 И продолжал Господь и сказал Иову:
[40:1]
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῷ ο the
Ιωβ ιωβ Iōb; Iov
καὶ και and; even
εἶπεν επω say; speak
[40:1]
וַ wa וְ and
יַּ֖עַן yyˌaʕan ענה answer
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
39:31. et adiecit Dominus et locutus est ad Iob
And the Lord went on, and said to Job:
[40:1]. Moreover the LORD answered Job, and said,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-35. Целый ряд вопросов показал Иову, как велико количество данных, свидетельствующих об устрояющей премудрости Божией. Пред ними - ничто те факты, на которых он строил свой взгляд о божественном произволе. Состязаться с Богом поэтому нет возможности, и на данный вызов (ст. 32) он отвечает молчанием: "полагаю руку мою на уста мои" (ср. XXI:5, XXIX:9). Оно знаменует отказ от прежних взглядов и составляет первую ступень в деле восстановления должного отношения к Богу. До такого состояния Иов доведен раскрытием мысли о премудром и всеблагом Боге. Бог, смиряющий море, орошающий пустыню, дающий ворону пищу, есть тот же самый Бог, который так несправедливо его наказывает. Но можно ли допустить последнее? Не лучше ли сознаться, что при благости Божией этого быть не может.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
[40:1] Moreover the LORD answered Job, and said, 2 Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it. 3 Then Job answered the LORD, and said, 4 Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth. 5 Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.
Here is, I. A humbling challenge which God gave to Job. After he had heaped up many hard questions upon him, to show him, by his manifest ignorance in the works of nature, what an incompetent judge he was of the methods and designs of Providence, he clenches the nail with one demand more, which stands by itself here as the application of the whole. It should seem, God paused awhile, as Elihu had done, to give Job time to say what he had to say, or to think of what God had said; but Job was in such confusion that he remained silent, and therefore God here put him upon replying, v. 1, 2. This is not said to be spoken out of the whirlwind, as before; and therefore some think God said it in a still small voice, which wrought more upon Job than the whirlwind did, as upon Elijah, 1 Kings xix. 12, 13. My doctrine shall drop as the rain, and then it does wonders. Though Job had not spoken any thing, yet God is said to answer him; for he knows men's thoughts, and can return a suitable answer to their silence. Here, 1. God puts a convincing question to him: "Shall he that contendeth with the Almighty instruct him? Shall he pretend to dictate to God's wisdom or prescribe to his will? Shall God receive instruction from every peevish complainer, and change the measures he has taken to please him?" It is a question with disdain. Shall any teach God knowledge? ch. xxi. 22. It is intimated that those who quarrel with God do, in effect, go about to teach him how to mend his work. For if we contend with men like ourselves, as not having done well, we ought to instruct them how to do better; but is it a thing to be suffered that any man should teach his Maker? He that contends with God is justly looked upon as his enemy; and shall he pretend so far to have prevailed in the contest as to prescribe to him? We are ignorant and short-sighted, but before him all things are naked and open; we are depending creatures, but he is the sovereign Creator; and shall we pretend to instruct him? Some read it, Is it any wisdom to contend with the Almighty? The answer is easy. No; it is the greatest folly in the world. Is it wisdom to contend with him whom it will certainly be our ruin to oppose and unspeakably our interest to submit to? 2. He demands a speedy reply to it: "He that reproaches God let him answer this question to his own conscience, and answer it thus, Far be it from me to contend with the Almighty or to instruct him. Let him answer all those questions which I have put, if he can. Let him answer for his presumption and insolence, answer it at God's bar, to his confusion." Those have high thoughts of themselves, and mean thoughts of God, who reprove any thing he says or does.
II. Job's humble submission thereupon. Now Job came to himself, and began to melt into godly sorrow. When his friends reasoned with him he did not yield; but the voice of the Lord is powerful. When the Spirit of truth shall come, he shall convince. They had condemned him for a wicked man; Elihu himself had been very sharp upon him (ch. xxxiv. 7, 8, 37); but God had not given him such hard words. We may sometimes have reason to expect better treatment from God, and a more candid construction of what we do, than we meet with from our friends. This the good man is here overcome by, and yields himself a conquered captive to the grace of God. 1. He owns himself an offender, and has nothing to say in his own justification (v. 4): "Behold, I am vile, not only mean and contemptible, but vile and abominable, in my own eyes." He is now sensible that he has sinned, and therefore calls himself vile. Sin debases us, and penitents abase themselves, reproach themselves, are ashamed, yea, even confounded. "I have acted undutifully to my Father, ungratefully to my benefactor, unwisely for myself; and therefore I am vile." Job now vilifies himself as much as ever he had justified and magnified himself. Repentance changes men's opinion of themselves. Job had been too bold in demanding a conference with God, and thought he could make his part good with him: but now he is convinced of his error, and owns himself utterly unable to stand before God or to produce any thing worth his notice, the veriest dunghill-worm that ever crawled upon God's ground. While his friends talked with him, he answered them, for he thought himself as good as they; but, when God talked with him, he had nothing to say, for, in comparison with him, he sees himself nothing, less than nothing, worse than nothing, vanity and vileness itself; and therefore, What shall I answer thee? God demanded an answer, v. 2. Here he gives the reason of his silence; it was not because he was sullen, but because he was convinced he had been in the wrong. Those that are truly sensible of their own sinfulness and vileness dare not justify themselves before God, but are ashamed that ever they entertained such a thought, and, in token of their shame, lay their hand upon their mouth. 2. He promises not to offend any more as he had done; for Elihu had told him that this was meet to be said unto God. When we have spoken amiss we must repent of it and not repeat it nor stand to it. He enjoins himself silence (v. 4): "I will lay my hand upon my mouth, will keep that as with a bridle, to suppress all passionate thoughts which may arise in my mind, and keep them from breaking out in intemperate speeches." It is bad to think amiss, but it is much worse to speak amiss, for that is an allowance of the evil thought and gives it an imprimatur--a sanction; it is publishing the seditious libel; and therefore, if thou hast thought evil, lay thy hand upon thy mouth and let it go no further (Prov. xxx. 32) and that will be an evidence for thee that that which thou thoughtest thou allowest not. Job had suffered his evil thoughts to vent themselves: "Once have I spoken amiss, yea, twice," that is, "divers times, in one discourse and in another; but I have done: I will not answer; I will not stand to what I have said, nor say it again; I will proceed no further." Observe here what true repentance is. (1.) It is to rectify our errors, and the false principles we went upon in doing as we did. What we have long, and often, and vigorously maintained, once, yea, twice, we must retract as soon as we are convinced that it is a mistake, not adhere to it any longer, but take shame to ourselves for holding it so long. (2.) It is to return from every by-path and to proceed not one step further in it: "I will not add" (so the word is); "I will never indulge my passion so much again, nor give myself such a liberty of speech, will never say as I have said nor do as I have done." Till it comes to this, we come short of repentance. Further observe, Those who dispute with God will be silenced at last. Job had been very bold and forward in demanding a conference with God, and talked very boldly, how plain he would make his case, and how sure he was that he should be justified. As a prince he would go near unto him (ch. xxxi. 37); he would come even to his seat (ch. xxiii. 3); but he has soon enough of it; he lets fall his plea and will not answer. "Lord, the wisdom and right are all on thy side, and I have done foolishly and wickedly in questioning them."
Adam Clarke: Commentary on the Bible - 1831
40:1: Moreover the Lord answered - That is, the Lord continued his discourse with Job. Answered does not refer to any thing said by Job, or any question asked. I think it very likely that this whole piece, from the beginning of this first verse to the end of the fourteenth, was originally the ending of the poem. Mr. Heath has noticed this, and I shall lay his words before the reader: "The former part of this chapter is evidently the conclusion of the poem; the latter part whereof seems to be in great disorder; whether it has happened from the carelessness of the transcriber, or, which appears most probable, from the skins of parchment composing the roll having by some accident changed their places. It is plain from the seventh verse of the forty-second chapter that Jehovah is the last speaker in the poem. If, then, immediately after the end of the thirty-ninth chapter, we subjoin the fifteenth verse of the forty-second chapter, and place the fourteen first verses of the fortieth chapter immediately after the sixth verse of the forty-second chapter, and by that means make them the conclusion of the poem, all will be right; and this seventh verse of the forty-second chapter will be in its natural order. The action will be complete by the judgment of the Almighty; and the catastrophe of the poem will be grand and solemn." To these reasons of Mr. Heath, Dr. Kennicott has added others, which the reader may find at the end of the chapter. Without taking any farther notice of the transposition in this place, I will continue the notes in the present order of the verses.
Albert Barnes: Notes on the Bible - 1834
40:1: Moreover, the Lord answered Job - The word "answered" is used here as it is often in the Scriptures, not to denote a reply to what had been immediately said, but to take up or continue an argument. What God said here was designed as a reply to the spirit which Job had so frequently manifested.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:1: Job 40:6, Job 38:1
Job 40:2
John Gill
INTRODUCTION TO JOB 40
In this chapter Job is called upon to give in his answer, Job 40:1, which he does in the most humble manner, acknowledging his vileness and folly, Job 40:3; and then the Lord proceeds to give him further conviction of his superior justice and power, Job 40:6; and one thing he proposes to him, to humble the proud, if he could, and then he would own his own right hand could save him, Job 40:10; and observes to him another instance of his power in a creature called behemoth, which he had made, and gives a description of, Job 40:15.
[40:1] Moreover the Lord answered Job,.... The Lord having discoursed largely of the works of nature, in order to reconcile the mind of Job to his works of providence, stopped and made a pause for a little space, that Job might answer if he thought fit; but he being entirely silent, the Lord began again:
and said; as follows:
John Wesley
[40:1] Answered - Having made a little pause to try what Job could answer. This is not said to be spoken out of the whirlwind, and therefore some think God said it in a still, small voice, which wrought more upon Job, (as upon Elijah) than the whirlwind did. Tho' Job had not spoken any thing, yet God is said to answer him. For he knows mens thoughts, and can return a fit answer to their silence.
Robert Jamieson, A. R. Fausset and David Brown
40:1 GOD'S SECOND ADDRESS. (Job 40:1-24)
the Lord--Hebrew, "JEHOVAH."
39:3239:32: Միթէ զդատաստան ոք Բաւականին թիւրիցէ՞. եւ յանդիմանիցէ՞ զԱստուած. եւ տայցէ՞ նմա պատասխանի[9542]։[9542] Ոմանք. Եւ յանդիմանեսցէ։
32 «Միթէ մէկը պիտի կարողանա՞յ իմ դատաստանը ծռել, պիտի յանդիմանի՞ Աստծուն ու նրա առաջ պատասխա՞ն պիտի տայ»:
[40:2] «Արդ՝ Ամենակարողին հետ վիճողը բան մը պիտի սորվեցնէ՞.Աստուծոյ հետ վիճաբանողը թող պատասխան տայ»։
Միթէ զդատաստան ոք Բաւականին թիւրիցէ՞, եւ յանդիմանիցէ՞ զԱստուած, եւ տայցէ՞ նմա պատասխանի:

39:32: Միթէ զդատաստան ոք Բաւականին թիւրիցէ՞. եւ յանդիմանիցէ՞ զԱստուած. եւ տայցէ՞ նմա պատասխանի[9542]։
[9542] Ոմանք. Եւ յանդիմանեսցէ։
32 «Միթէ մէկը պիտի կարողանա՞յ իմ դատաստանը ծռել, պիտի յանդիմանի՞ Աստծուն ու նրա առաջ պատասխա՞ն պիտի տայ»:
[40:2] «Արդ՝ Ամենակարողին հետ վիճողը բան մը պիտի սորվեցնէ՞.Աստուծոյ հետ վիճաբանողը թող պատասխան տայ»։
zohrab-1805▾ eastern-1994▾ western am▾
39:3239:32 будет ли состязающийся со Вседержителем еще учить? Обличающий Бога пусть отвечает Ему.
[40:2] μὴ μη not κρίσιν κρισις decision; judgment μετὰ μετα with; amid ἱκανοῦ ικανος adequate; sufficient ἐκκλινεῖ εκκλινω deviate; avoid ἐλέγχων ελεγχω convict; question θεὸν θεος God ἀποκριθήσεται αποκρινομαι respond αὐτήν αυτος he; him
[40:2] הֲ֭ ˈhᵃ הֲ [interrogative] רֹב rˌōv ריב contend עִם־ ʕim- עִם with שַׁדַּ֣י šaddˈay שַׁדַּי Almighty יִסֹּ֑ור yissˈôr יִסֹּור reprover מֹוכִ֖יחַ môḵˌîₐḥ יכח reprove אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god יַעֲנֶֽנָּה׃ פ yaʕᵃnˈennā . f ענה answer
39:32. numquid qui contendit cum Deo tam facile conquiescit utique qui arguit Deum debet respondere eiShall he that contendeth with God be so easily silenced? Surely he that reproveth God, ought to answer him.
[40:2]. Shall he that cavilleth contend with the Almighty? he that argueth with God, let him answer it.
KJV [40.2] Shall he that contendeth with the Almighty instruct [him]? he that reproveth God, let him answer it:

39:32 будет ли состязающийся со Вседержителем еще учить? Обличающий Бога пусть отвечает Ему.
[40:2]
μὴ μη not
κρίσιν κρισις decision; judgment
μετὰ μετα with; amid
ἱκανοῦ ικανος adequate; sufficient
ἐκκλινεῖ εκκλινω deviate; avoid
ἐλέγχων ελεγχω convict; question
θεὸν θεος God
ἀποκριθήσεται αποκρινομαι respond
αὐτήν αυτος he; him
[40:2]
הֲ֭ ˈhᵃ הֲ [interrogative]
רֹב rˌōv ריב contend
עִם־ ʕim- עִם with
שַׁדַּ֣י šaddˈay שַׁדַּי Almighty
יִסֹּ֑ור yissˈôr יִסֹּור reprover
מֹוכִ֖יחַ môḵˌîₐḥ יכח reprove
אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god
יַעֲנֶֽנָּה׃ פ yaʕᵃnˈennā . f ענה answer
39:32. numquid qui contendit cum Deo tam facile conquiescit utique qui arguit Deum debet respondere ei
Shall he that contendeth with God be so easily silenced? Surely he that reproveth God, ought to answer him.
[40:2]. Shall he that cavilleth contend with the Almighty? he that argueth with God, let him answer it.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Ср. XXXVIII:1-3.
Adam Clarke: Commentary on the Bible - 1831
40:2: He that reproveth God, let him answer it - Let the man who has made so free with God and his government, answer to what he has now heard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:2: Shall: Job 9:3, Job 33:13; Ecc 6:10; Isa 45:9-11, Isa 50:8; Co1 10:22
instruct: Isa 40:14; Co1 2:16
he that reproveth: Job 3:11, Job 3:12, Job 3:20, Job 3:23, Job 7:12, Job 7:19-21, Job 9:17, Job 9:18, Job 9:32-35, Job 10:3-7, Job 10:14-17, Job 13:21-27; Job 14:16, Job 14:17, Job 16:11-21, Job 19:6-11, Job 27:2, Job 30:21; Eze 18:2; Mat 20:11; Rom 9:19-23, Rom 11:34-36
Job 40:4
Geneva 1599
[40:2] Shall he that contendeth with the Almighty (q) instruct [him]? he that reproveth God, let him answer it.
(q) Is this the way for a man that will learn, to strive with God? which he reproves in Job.
John Gill
40:2 Shall he that contendeth with the Almighty instruct him?.... Is he capable of it? He ought to be that takes upon him to dispute with God, to object or reply to him; that brings a charge against him, enters the debate, and litigates a point with him; which Job wanted to do. But could he or any other instruct him, who is the God of knowledge, the all wise and only wise God; who gives man wisdom, and teaches him knowledge? What folly is it to pretend to instruct him! Or can such an one be "instructed?" as the Targum: he is not in the way of instruction; he that submits to the chastising hand of God may be instructed thereby, but not he that contends with him; see Ps 94:12. Or should he be one that is instructed? no, he ought to be an instructor, and not one instructed; a teacher, and not one that is taught; he should be above all instruction from God or man that will dispute with the Almighty, The word for instruct has the signification of chastisement, because instruction sometimes comes that way; and then the sense either is, shall a man contend with the Almighty that chastises him? Does it become a son or a servant to strive against a parent or a master that corrects him? Or does not he deserve to be chastised that acts such a part? Some derive the word from one that signifies to remove or depart, and give the sense, shall the abundance, the all sufficiency of God, go from him to another, to a man; and so he, instead of God, be the all sufficient one? Or rather the meaning of the clause is, has there not been much, enough, and more than enough said, Job, to chastise thee, and convince thee of thy mistakes? must more be said? is there any need of it?
he that reproveth God, let him answer it; he that reproves God, for his words, or works, or ways, finding fault with either of them, ought to answer to the question now put; or to any or all of those in the preceding chapters, and not be silent as Job now was.
John Wesley
[40:2] Reproveth - That boldly censureth his ways or works; it is at his peril.
Robert Jamieson, A. R. Fausset and David Brown
40:2 he that contendeth--as Job had so often expressed a wish to do. Or, rebuketh. Does Job now still (after seeing and hearing of God's majesty and wisdom) wish to set God right?
answer it--namely, the questions I have asked.
39:3339:33: Կրկնեալ անդրէն Յոբայ՝ ասէ ցՏէր.
33 Յոբը նորից խօսեց ու Տիրոջն ասաց.
[40:3] Այն ատեն Յոբ Տէրոջը պատասխան տալով՝ ըսաւ.
Կրկնեալ անդրէն Յոբայ ասէ ցՏէր:

39:33: Կրկնեալ անդրէն Յոբայ՝ ասէ ցՏէր.
33 Յոբը նորից խօսեց ու Տիրոջն ասաց.
[40:3] Այն ատեն Յոբ Տէրոջը պատասխան տալով՝ ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
39:3339:33 И отвечал Иов Господу и сказал:
[40:3] ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ιωβ ιωβ Iōb; Iov λέγει λεγω tell; declare τῷ ο the κυρίῳ κυριος lord; master
[40:3] וַ wa וְ and יַּ֖עַן yyˌaʕan ענה answer אִיֹּ֥וב ʔiyyˌôv אִיֹּוב Job אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
39:33. respondens autem Iob Domino dixitThen Job answered the Lord, and said:
[40:3]. Then Job answered the LORD, and said,
KJV [40.3] Then Job answered the LORD, and said:

39:33 И отвечал Иов Господу и сказал:
[40:3]
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Ιωβ ιωβ Iōb; Iov
λέγει λεγω tell; declare
τῷ ο the
κυρίῳ κυριος lord; master
[40:3]
וַ wa וְ and
יַּ֖עַן yyˌaʕan ענה answer
אִיֹּ֥וב ʔiyyˌôv אִיֹּוב Job
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
39:33. respondens autem Iob Domino dixit
Then Job answered the Lord, and said:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Предшествующая речь об устрояющей всеблагой премудрости Божией implicite содержит ту мысль, что Бог не может быть неправосудным. Окончательному выяснению данной истины и посвящается вторая речь Господа. Поэтому она и начинается полным недоумения вопросом: "ты хочешь ниспровергнуть суд Мой?.. " Настаивая на не заслуженности своих страданий, Иов тем самым обвинял Бога в неправосудии. Но прав ли он в этом? Неужели он может выступить в роли и положении защитника высшей, чем божественная, справедливости?
John Gill
40:3 Then Job answered the Lord,.... Finding that he was obliged to answer, he did, but with some reluctance:
and said; as follows:
Robert Jamieson, A. R. Fausset and David Brown
40:3 Lord--JEHOVAH.
39:3439:34: Զի՞ եւս տակաւին դատիցիմ, կշտամբեալ եւ յանդիմանեալ. ՚ի Տեառնէ լսեմ զայդպիսի բանս. զի ես ո՛չ ինչ մի եմ, զի՞նչ տաց առ այդ պատասխանի, բայց եթէ ափիբերա՛ն լինիցիմ[9543]։ [9543] Ոմանք. ՚Ի Տեառնէ լսիցեմ զայդպիսի։ Ոսկան. Զի ես ոչինչ եմ. զի՞նչ։
34 «Էլ ինչո՞ւ դատ անեմ դեռ, կշտամբեմ ու յանդիմանեմ: Տիրոջից եմ լսում այդ բաները ես: Ոչնչութիւն եմ, ի՞նչ պատասխան պիտի տամ ես այդ մասին. միայն պիտի պապանձուեմ:
[40:4] «Ահա ես նուաստ եմ. քեզի ի՞նչ պատասխան տամ. Ձեռքս բերնիս վրայ կը դնեմ։
[397]Զի՞ եւս տակաւին դատիցիմ, կշտամբեալ եւ յանդիմանեալ. ի Տեառնէ լսեմ զայդպիսի բանս.`` զի ես ոչ ինչ մի եմ. զի՞նչ տաց առ այդ պատասխանի, բայց եթէ ափիբերան լինիցիմ:

39:34: Զի՞ եւս տակաւին դատիցիմ, կշտամբեալ եւ յանդիմանեալ. ՚ի Տեառնէ լսեմ զայդպիսի բանս. զի ես ո՛չ ինչ մի եմ, զի՞նչ տաց առ այդ պատասխանի, բայց եթէ ափիբերա՛ն լինիցիմ[9543]։
[9543] Ոմանք. ՚Ի Տեառնէ լսիցեմ զայդպիսի։ Ոսկան. Զի ես ոչինչ եմ. զի՞նչ։
34 «Էլ ինչո՞ւ դատ անեմ դեռ, կշտամբեմ ու յանդիմանեմ: Տիրոջից եմ լսում այդ բաները ես: Ոչնչութիւն եմ, ի՞նչ պատասխան պիտի տամ ես այդ մասին. միայն պիտի պապանձուեմ:
[40:4] «Ահա ես նուաստ եմ. քեզի ի՞նչ պատասխան տամ. Ձեռքս բերնիս վրայ կը դնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
39:3439:34 вот, я ничтожен; что буду я отвечать Тебе? Руку мою полагаю на уста мои.
[40:4] τί τις.1 who?; what? ἔτι ετι yet; still ἐγὼ εγω I κρίνομαι κρινω judge; decide νουθετούμενος νουθετεω prompt; warn καὶ και and; even ἐλέγχων ελεγχω convict; question κύριον κυριος lord; master ἀκούων ακουω hear τοιαῦτα τοιουτος such; such as these οὐθὲν ουδεις no one; not one ὤν ειμι be ἐγὼ εγω I δὲ δε though; while τίνα τις.1 who?; what? ἀπόκρισιν αποκρισις response δῶ διδωμι give; deposit πρὸς προς to; toward ταῦτα ουτος this; he χεῖρα χειρ hand θήσω τιθημι put; make ἐπὶ επι in; on στόματί στομα mouth; edge μου μου of me; mine
[40:4] הֵ֣ן hˈēn הֵן behold קַ֭לֹּתִי ˈqallōṯî קלל be slight מָ֣ה mˈā מָה what אֲשִׁיבֶ֑ךָּ ʔᵃšîvˈekkā שׁוב return יָ֝דִ֗י ˈyāḏˈî יָד hand שַׂ֣מְתִּי śˈamtî שׂים put לְמֹו־ lᵊmô- לְמֹו to פִֽי׃ fˈî פֶּה mouth
39:34. qui leviter locutus sum respondere quid possum manum meam ponam super os meumWhat can I answer, who hath spoken inconsiderately? I will lay my hand upon my mouth.
[40:4]. Behold, I am of small account; what shall I answer thee? I lay mine hand upon my mouth.
KJV [40.4] Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth:

39:34 вот, я ничтожен; что буду я отвечать Тебе? Руку мою полагаю на уста мои.
[40:4]
τί τις.1 who?; what?
ἔτι ετι yet; still
ἐγὼ εγω I
κρίνομαι κρινω judge; decide
νουθετούμενος νουθετεω prompt; warn
καὶ και and; even
ἐλέγχων ελεγχω convict; question
κύριον κυριος lord; master
ἀκούων ακουω hear
τοιαῦτα τοιουτος such; such as these
οὐθὲν ουδεις no one; not one
ὤν ειμι be
ἐγὼ εγω I
δὲ δε though; while
τίνα τις.1 who?; what?
ἀπόκρισιν αποκρισις response
δῶ διδωμι give; deposit
πρὸς προς to; toward
ταῦτα ουτος this; he
χεῖρα χειρ hand
θήσω τιθημι put; make
ἐπὶ επι in; on
στόματί στομα mouth; edge
μου μου of me; mine
[40:4]
הֵ֣ן hˈēn הֵן behold
קַ֭לֹּתִי ˈqallōṯî קלל be slight
מָ֣ה mˈā מָה what
אֲשִׁיבֶ֑ךָּ ʔᵃšîvˈekkā שׁוב return
יָ֝דִ֗י ˈyāḏˈî יָד hand
שַׂ֣מְתִּי śˈamtî שׂים put
לְמֹו־ lᵊmô- לְמֹו to
פִֽי׃ fˈî פֶּה mouth
39:34. qui leviter locutus sum respondere quid possum manum meam ponam super os meum
What can I answer, who hath spoken inconsiderately? I will lay my hand upon my mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Порицающий и отвергающий Божественное Правосудие, Иов не в состоянии взять на себя заботу об охранении правды среди людей. Чтобы быть правосудным, надо обладать соответствующею силою для защиты правды. И, конечно, у Иова ее нет. У него не такая мышца (ср. XXII:8) и голос (ср. XXXVII:2: и д. ), как Бога, т. е. он не всемогущ (ср. Пс XXVIII). Противоположение бессилия Иова в деле охранения правды божественному всемогуществу в данном отношении представляет несомненное доказательство того, что Бог правосуден.
Adam Clarke: Commentary on the Bible - 1831
40:4: Behold, I am vile - I acknowledge my inward defilement. I cannot answer thee.
I will lay mine hand upon my mouth - I cannot excuse myself, and I must be dumb before thee.
Albert Barnes: Notes on the Bible - 1834
40:4: Behold, I am vile: what shall I answer thee? - "Instead of being able to argue my cause, and to vindicate myself as I had expected, I now see that I am guilty, and I have nothing to say." He had argued boldly with his friends. He had, before them, maintained his innocence of the charges which they brought against him, and had supposed that he would be able to maintain the same argument before God. But when the opportunity was given, he felt that he was a poor, weak man; a guilty and miserable offender. It is a very different thing to maintain our cause before God, from what it is to maintain it before people; and though we may attempt to vindicate our own righteousness when we argue with our fellow-creatures, yet when we come to maintain it before God we shall be dumb. On earth, people vindicate themselves; what will they do when they come to stand before God in the judgment?
I will lay mine hand upon my mouth - An expression of silence. Catlin, in his account of the Mandan Indians, says that this is a common custom with them when anything wonderful occurs. Some of them laid their hands on their mouths and remained in this posture by the hour, as an expression of astonishment at the wonders produced by the brush in the art of painting; compare , note; , note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:4: Behold: Job 42:6; Gen 18:27, Gen 32:10; Sa2 24:10; Kg1 19:4; Ezr 9:6, Ezr 9:15; Neh 9:33; Psa 51:4, Psa 51:5; Isa 6:5, Isa 53:6, Isa 64:6; Dan 9:5, Dan 9:7; Luk 5:8, Luk 15:18, Luk 15:19, Luk 18:13; Ti1 1:15
what: Job 9:31-35, Job 16:21, Job 23:4-7, Job 31:37
I will: Job 21:5, Job 29:9; Jdg 18:19; Psa 39:9; Pro 30:32; Mic 7:16; Hab 2:20; Zac 2:13
Job 40:5
John Gill
40:4 Behold, I am vile,.... Or "light" (a); which may have respect either to his words and arguments, which he thought had force in them, but now he saw they had none; or to his works and actions, the integrity of his life, and the uprightness of his ways, which he imagined were weighty and of great importance, but now being weighed in the balances of justice were found wanting; or it may refer to his original meanness and distance from God, being dust and ashes, and nothing in comparison of him; and so the Septuagint version is, "I am nothing"; see Is 40:17; or rather to the original vileness and sinfulness of his nature he had now a sight of, and saw how he had been breaking forth in unbecoming expressions concerning God and his providence: the nature of man is exceeding vile and sinful; his heart desperately wicked; his thoughts, and the imaginations of them, evil, and that continually; his mind and conscience are defiled; his affections inordinate, and his understanding and will sadly depraved; he is vile in soul and body; of all which an enlightened man is convinced, and will acknowledge;
what shall I answer thee? I am not able to answer thee, who am but dust and ashes; what more can I say than to acknowledge my levity, vanity, and vileness? he that talked so big, and in such a blustering manner of answering God, as in Job 13:22; now has nothing to say for himself;
I will lay mine hand upon my mouth; impose silence upon himself, and as it were lay a restraint upon himself from speaking: it looks as if there were some workings in Job's heart; he thought he could say something, and make some reply, but durst not, for fear of offending yet more and more, and therefore curbed it in; see Ps 39:1.
(a) "levis sum", Cocceius, Michaelis; "leviter locutus sum", V. L.
Robert Jamieson, A. R. Fausset and David Brown
40:4 I am (too) vile (to reply). It is a very different thing to vindicate ourselves before God, from what it is before men. Job could do the latter, not the former.
lay . . . hand . . . upon . . . mouth--I have no plea to offer (Job 21:5; Judg 18:19).
39:3539:35: Մի անգամ խօսեցայ՝ եւ յերկրորդումն ո՛չ յաւելից[9544]։[9544] Ոմանք. Միանգամ խօսիցիմ. եւ։
35 Բերանս բացի մի անգամ արդէն, էլ երկրորդ անգամ բան չեմ աւելացնի»:
[40:5] Մէկ անգամ խօսեցայ, ա՛լ պատասխան պիտի չտամ. Երկու անգամ ալ, բայց պիտի չկրկնեմ»։
Մի անգամ [398]խօսեցայ, եւ յերկրորդումն ոչ յաւելից:

39:35: Մի անգամ խօսեցայ՝ եւ յերկրորդումն ո՛չ յաւելից[9544]։
[9544] Ոմանք. Միանգամ խօսիցիմ. եւ։
35 Բերանս բացի մի անգամ արդէն, էլ երկրորդ անգամ բան չեմ աւելացնի»:
[40:5] Մէկ անգամ խօսեցայ, ա՛լ պատասխան պիտի չտամ. Երկու անգամ ալ, բայց պիտի չկրկնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
39:3539:35 Однажды я говорил, теперь отвечать не буду, даже дважды, но более не буду.
[40:5] ἅπαξ απαξ once λελάληκα λαλεω talk; speak ἐπὶ επι in; on δὲ δε though; while τῷ ο the δευτέρῳ δευτερος second οὐ ου not προσθήσω προστιθημι add; continue
[40:5] אַחַ֣ת ʔaḥˈaṯ אֶחָד one דִּ֭בַּרְתִּי ˈdibbartî דבר speak וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֶֽעֱנֶ֑ה ʔˈeʕᵉnˈeh ענה answer וּ֝ ˈû וְ and שְׁתַּ֗יִם šᵊttˈayim שְׁנַיִם two וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֹוסִֽיף׃ פ ʔôsˈîf . f יסף add
39:35. unum locutus sum quod utinam non dixissem et alterum quibus ultra non addamOne thing I have spoken, which I wish I had not said: and another, to which I will add no more.
[40:5]. Once have I spoken, and I will not answer; yea twice, but I will proceed no further.
KJV [40.5] Once have I spoken; but I will not answer: yea, twice; but I will proceed no further:

39:35 Однажды я говорил, теперь отвечать не буду, даже дважды, но более не буду.
[40:5]
ἅπαξ απαξ once
λελάληκα λαλεω talk; speak
ἐπὶ επι in; on
δὲ δε though; while
τῷ ο the
δευτέρῳ δευτερος second
οὐ ου not
προσθήσω προστιθημι add; continue
[40:5]
אַחַ֣ת ʔaḥˈaṯ אֶחָד one
דִּ֭בַּרְתִּי ˈdibbartî דבר speak
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֶֽעֱנֶ֑ה ʔˈeʕᵉnˈeh ענה answer
וּ֝ ˈû וְ and
שְׁתַּ֗יִם šᵊttˈayim שְׁנַיִם two
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֹוסִֽיף׃ פ ʔôsˈîf . f יסף add
39:35. unum locutus sum quod utinam non dixissem et alterum quibus ultra non addam
One thing I have spoken, which I wish I had not said: and another, to which I will add no more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-9. Продолжение мысли о неспособности Иова защитить правду и уничтожить зло.

Иронический характер речи (ст. 5; ср. Пс CIII:1) содержит хотя не прямое, но все же довольно ясное указание на то, что Бог управляет миром по законам самой строгой правды.
Adam Clarke: Commentary on the Bible - 1831
40:5: Once have I spoken - See on(note), etc.
I will proceed no farther - I shall attempt to justify myself no longer; I have spoken repeatedly; and am confounded at my want of respect for my Maker, and at the high thoughts which I have entertained of my own righteousness. All is impurity in the presence of thy Majesty.
Albert Barnes: Notes on the Bible - 1834
40:5: Once have I spoken - That is, in vindicating myself. He had once spoken of God in an irRev_erent and improper manner, and he now saw it.
But I will not answer - I will not now answer, as I had expressed the wish to do. Job now saw that he had spoken in an improper manner, and he says that he would not repeat what he had said.
Yea, twice - He had not only offended once, as if in a thoughtless and hasty manner, but he had repeated it, showing deliberation, and thus aggravating his guilt. When a man is brought to a willingness to confess that he has done wrong once, he will be very likely to see that he has been guilty of more than one offence. One sin will draw on the remembrance of another; and the gate once open, a flood of sins will rush to the recollection. It is not common that a man can so isolate a sin as to repent of that alone, or so look at one offence against God as not to feel that he has been often guilty of the same crimes.
But I will proceed no further - Job felt doubtless that if he should allow himself to speak again, or to attempt now to vindicate himself, he would be in danger of committing the same error again. He now saw that God was right; that he had himself repeatedly indulged in an improper spirit, and that all that became him was a penitent confession in the fewest words possible. We may learn here:
(1) That a view of God is fitted to produce in us a deep sense of our own sins. No one can feel himself to be in the presence of God, or regard the Almighty as speaking to him, without saying, "Lo I am vile? There is nothing so much fitted to produce a sense of sinfulness and nothingness as a view of God.
(2) The world will be mute at the day of judgment. They who have been most loud and bold in vindicating themselves will then be silent, and will confess that they are vile, and the whole world "will become guilty before God." If the presence and the voice of God produced such an effect on so good a man as Job, what will it not do on a wicked world?
(3) A true penitent is disposed to use but few words; "God be merciful to me a sinner," or, "lo, I am vile," is about all the language which the penitent employs. He does not go into long arguments, into metaphysical distinctions, into apologies and vindications, but uses the simplest language of confession, and then leaves the soul, and the cause, in the hands of God.
(4) Repentance consists in stopping where we are, and in resolving to add no more sin. "I have erred," is its language. "I will not add to it, I will do so no more," is the immediate response of the soul. A readiness to go into a vindication, or to expose oneself to the danger of sinning again in the same way, is an evidence that there is no true repentance. Job, a true penitent, would not allow himself even to speak again on the subject, lest he should be guilty of the sin which he had already committed.
(5) In repentance we must be willing to retract our errors, and confess that we were wrong - no matter what favorite opinions we have had, or how tenaciously and zealously we have defended and held them. Job had constructed many beautiful and eloquent arguments in defense of his opinions; he had brought to bear on the subject all the results of his observation, all his attainments in science, all the adages and maxims that he had derived from the ancients, and from a long contact with mankind, but he was now brought to a willingness to confess that his arguments were not solid, and that the opinions which he had cherished were erroneous. It is often more difficult to abandon opinions than vices; and the proud philosopher when he exercises repentance has a more difficult task than the victim of low and debasing sensuality. His opinions are his idols. They embody the results of his reading, his reflections, his conversation, his observation, and they become a part of himself. Hence, it is, that so many abandoned sinners are converted, and so few philosophers; that religion spreads often with so much success among the obscure and the openly wicked, while so few of the "wise men of the world" are called and saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:5: but I will not: Job 34:31, Job 34:32; Rom 3:19
twice: Job 33:14; Kg2 6:10; Psa 62:11
but I will proceed: Jer 31:18, Jer 31:19
Job 40:6
Geneva 1599
[40:4] Behold, I am (r) vile; what shall I answer thee? I will lay mine hand upon my mouth.
(r) By which he shows that he repented and desired pardon for his faults.
John Gill
40:5 Once have I spoken; but I will not answer,.... Some think this refers to what he had just now said of his vileness, he had owned that, and that was all he had to say, or would say, he would give no other answer; Jarchi says, some suppose he has respect to his words in Job 9:22;
yea, twice; but I will proceed no further; the meaning seems to be, that he who had once and again, or very often, at least in some instances, spoken very imprudently and indecently, for the future would take care not to speak in such a manner: for this confession was not quite free and full; and therefore the Lord takes him in hand again, to bring him to make a more full and ingenuous one, as he does in Job 42:1.
John Wesley
[40:5] Answer - Speak again; I will contend no more with thee. Twice - Often, the definite number being used indefinitely.
Robert Jamieson, A. R. Fausset and David Brown
40:5 Once . . . twice--oftentimes, more than once (Job 33:14, compare with Job 33:29; Ps 62:11):
I have spoken--namely, against God.
not answer--not plead against Thee.