SermonIndex

Home
Bible
BBE
Job
Chapter 39

Job 39

Scripture
Sermons
Commentary

¹Have you knowledge of the rock-goats? or do you see the roes giving birth to their young?

²Is the number of their months fixed by you? or is the time when they give birth ordered by you?

³They are bent down, they give birth to their young, they let loose the fruit of their body.

⁴Their young ones are strong, living in the open country; they go out and do not come back again.

⁵Who has let the ass of the fields go free? or made loose the bands of the loud-voiced beast?

⁶To whom I have given the waste land for a heritage, and the salt land as a living-place.

⁷He makes sport of the noise of the town; the voice of the driver does not come to his ears;

⁸He goes looking for his grass-lands in the mountains, searching out every green thing.

⁹Will the ox of the mountains be your servant? or is his night's resting-place by your food-store?

¹⁰Will he be pulling your plough with cords, turning up the valleys after you?

¹¹Will you put your faith in him, because his strength is great? will you give the fruit of your work into his care?

¹²Will you be looking for him to come back, and get in your seed to the crushing-floor?

¹³Is the wing of the ostrich feeble, or is it because she has no feathers,

¹⁴That she puts her eggs on the earth, warming them in the dust,

¹⁵Without a thought that they may be crushed by the foot, and broken by the beasts of the field?

¹⁶She is cruel to her young ones, as if they were not hers; her work is to no purpose; she has no fear.

¹⁷For God has taken wisdom from her mind, and given her no measure of knowledge.

¹⁸When she is shaking her wings on high, she makes sport of the horse and of him who is seated on him.

¹⁹Do you give strength to the horse? is it by your hand that his neck is clothed with power?

²⁰Is it through you that he is shaking like a locust, in the pride of his loud-sounding breath?

²¹He is stamping with joy in the valley; he makes sport of fear.

²²In his strength he goes out against the arms of war, turning not away from the sword.

²³The bow is sounding against him; he sees the shining point of spear and arrow.

²⁴Shaking with passion, he is biting the earth; he is not able to keep quiet at the sound of the horn;

²⁵When it comes to his ears he says, Aha! He is smelling the fight from far off, and hearing the thunder of the captains, and the war-cries.

²⁶Is it through your knowledge that the hawk takes his flight, stretching out his wings to the south?

²⁷Or is it by your orders that the eagle goes up, and makes his resting-place on high?

²⁸On the rock is his house, and on the mountain-top his strong place.

²⁹From there he is watching for food; his eye sees it far off.

³⁰His young have blood for their drink, and where the dead bodies are, there is he to be seen.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

Several animals described: the wild goats and hinds, Job 39:1-4. The wild ass, Job 39:5-8. The unicorn, Job 39:9-12. The peacock and ostrich, Job 39:13-18. The war-horse, Job 39:19-25. The hawk, Job 39:26. And the eagle and her brood, Job 39:27-30.

Verse 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.

Verse 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.

Verse 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?"

Verse 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 Job 6:5 (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.

Verse 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.

Verse 7

He scorneth the multitude - He is so swift that he cannot be run or hunted down. See the description in Job 39:5 (note).

Verse 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.

Verse 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.

Verse 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.

Verse 12

That he will bring home thy seed - Thou canst make no domestic nor agricultural use of him.

Verse 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.

Verse 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 Job 39:15 : "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, Job 39:30 (note).

Verse 16

She is hardened against her young - See before, and the extracts from Dr. Shaw at the end of the chapter, Job 39:30 (note). She neglects her little ones, which are often found half starved, straggling, and moaning about, like so many deserted orphans, for their mother.

Verse 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.

Verse 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.

Verse 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: - Job 39:19 Hast thou bestowed on the horse mettle?Hast thou clothed his neck with the thunder flash? Job 39:20 Hast thou given him to launch forth as an arrow?Terrible is the pomp of his nostrils. Job 39:21 He paweth in the valley, and exulteth.Boldly he advanceth against the clashing host: Job 39:22 He mocketh at fear, and trembleth not:Nor turneth he back from the sword. Job 39:23 Against him rattleth the quiver,The glittering spear, and the shield: Job 39:24 With rage and fury he devoureth the ground;And is impatient when the trumpet soundeth. Job 39:25 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.] Job 39:19 Hast thou given to the Horse strength?Hast thou clothed his neck with thunder? Job 39:20 Canst thou make him afraid as a grasshopper?The glory of his nostrils is terrible! Job 39:21 He paweth in the valley, and rejoiceth in strength:He goeth on to meet the armed men. Job 39:22 He mocketh at fear, and is not affrighted:Neither turneth he back from the sword. Job 39:23 Against him rattleth the quiver,The glittering spear and the shield. Job 39:24 He swalloweth the ground with rage and fierceness:Nor doth he believe that it is the sound of the trumpet. Job 39:25 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: - Job 39:19 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. Job 39:20 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. Job 39:21 He rejoiceth in his strength. Job 39:22 He mocketh at fear. Job 39:24 Neither believeth he that it is the sound of the trumpet. Job 39:25 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, Job 39:23, 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, Job 39:24, 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. In Job 39:19 we 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.

Verse 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.

Verse 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 to Job 39:20 from 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 Job 16:13, 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.

Verse 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."

Verse 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 Job 39:29 (note).

Verse 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 Job 39:29, thus: "And thence espieth the ravine: her eyes trace the prey afar off."

Verse 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."

Verse 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 Job 39:13, 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, (Job 39:18), 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 (Job 30:13) 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 (Job 39:14) - 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 (Job 39:16) 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, (Job 39:17), 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.

Introduction

(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 (Psa 104:18; Sa1 24:2). hinds--fawns; most timid and defenseless animals, yet cared for by God.

Verse 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.

Verse 3

bow themselves--in parturition; bend on their knees (Sa1 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.

Verse 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.

Verse 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.

Verse 6

barren--literally, "salt," that is, unfruitful. (So Psa 107:34, Margin.)

Verse 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.

Verse 8

The range--literally, "searching," "that which it finds by searching is his pasture."

Verse 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-- (Isa 1:3).

Verse 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.

Verse 11

thy labour--rustic work.

Verse 12

believe--trust. seed--produce (Sa1 8:15). into thy barn--rather, "gather (the contents of) thy threshing-floor" [MAURER]; the corn threshed on it.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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."

Verse 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.

Verse 20

make . . . afraid--rather, "canst thou (as I do) make him spring as the locust?" So in Joe 2:4, the comparison is between locusts and war-horses. The heads of the two are so similar that the Italians call the locusts cavaletta, "little horse." nostrils--snorting furiously.

Verse 21

valley--where the battle is joined. goeth on--goeth forth (Num 1:3; Num 21:23).

Verse 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."

Verse 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)."

Verse 25

saith--poetically applied to his mettlesome neighing, whereby he shows his love of the battle. smelleth--snuffeth; discerneth (Isa 11:3, Margin). thunder--thundering voice.

Verse 26

The instinct by which some birds migrate to warmer climes before winter. Rapid flying peculiarly characterizes the whole hawk genus.

Verse 27

eagle--It flies highest of all birds: thence called "the bird of heaven."

Verse 28

abideth--securely (Psa 91:1); it occupies the same abode mostly for life. crag--literally, "tooth" (Sa1 14:5, Margin). strong place--citadel, fastness.

Verse 29

seeketh--is on the lookout for. behold--The eagle descries its prey at an astonishing distance, by sight, rather than smell.

Verse 30

Quoted partly by Jesus Christ (Mat 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. Next: Job Chapter 40

Introduction

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.

Verse 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, Psa 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.

Verse 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.

Verse 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, Pro 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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 Isa 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.

Verse 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 Psa 65:13.

Verse 11

Wilt thou trust him, because his strength is great?.... No; tame oxen are employed because they are strong to labour, Psa 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.

Verse 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?

Verse 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.)

Verse 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.

Verse 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.

Verse 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.)

Verse 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.

Verse 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.

Verse 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 Eze 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.

Verse 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.

Verse 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

Verse 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.

Verse 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.

Verse 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.

Verse 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, Zac 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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 Mat 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. Next: Job Chapter 40

Verse 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 Ecc 11:4; Sa1 1:12; Zac 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, Rut 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., Sa1 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.

Verse 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, Ecc 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.

Verse 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 Pro 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, Pro 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 (Psa 22:22, רם) is contracted from ראם (Psa 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 Rut 3:2; Mat 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, Deu 33:17; Psa 29:6; Isa 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.

Verse 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., Isa 28:28. The idea is not that the hen-ostrich abandons the hatching of her eggs to the earth (עזב ל as Psa 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, Psa 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, Isa 59:5 = הזּוּרה, that which is crushed, comp. לנה = לנה, Zac 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., Isa 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 Isa 49:4 = לריק, Isa 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 Isa 53:12, lxx ἐν, as Act 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; Deu 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 Exo 23:19; Deu 22:6., Lev 22:28, and freq.).)

Verse 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 (Pro 1:20; Pro 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., Jdg 3:27; to gather the army that is in pursuit of the enemy, Sa2 2:28; when the people rebelled, Sa2 20:1; when the army was dismissed at the end of the war, Sa2 20:22; when forming for defence and for assault, e.g., Amo 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."

Verse 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, Psa 103:5; Mic 1:16, comp. Isa 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 Isa 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 Mat 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.

Introduction

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 (Job 39:1-4). II. Concerning the wild ass (Job 39:5-8). III. Concerning the unicorn (Job 39:9-12). IV. Concerning the horse (Job 39:19-25). VII. Concerning the hawk and the eagle (Job 39:26-30).

Verse 1

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, Job 39:1, Job 39:2. 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, Job 39:3. Some think it is intimated (Psa 29:9) 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, (Job 39:4): 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 (Job 39:5): 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 (Job 39:6): 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 2:24), 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, Job 39:7, Job 39:8. (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 23:22), a stately proud creature, Psa 112:10. 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 (Job 39:9) 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," Job 39:10. 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 ferae naturae - 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," Job 39:11, Job 39:12. 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.

Verse 13

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 (Job 39:13): 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 (Psa 84:3), 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, Job 39:14. Nay, she takes no care to preserve them: The foot of the traveller may crush them, and the wild beast break them, Job 39:15. 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 (Job 39:16): 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 (Job 39:17): 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, Job 39:18. 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.

Verse 19

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 (Psa 147:10), but has told us that a horse is a vain thing for safety, Psa 33:17. 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 14:3; Psa 20:7; Isa 31:1, Isa 31:3. 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, Job 39:20. 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 (Job 39:21): 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 Job 39:8. (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! Job 39:25. 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, (Job 39:22): 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, Job 39:24. 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 8:6. 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.

Verse 26

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, Job 39:26. 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? Job 39:27. 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 (Job 39:28), 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 49:16. 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 (Job 39:29): 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, Job 39:25) 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 19:17, Rev 19:18. Our Saviour refers to this instinct of the eagle, Mat 24:28. 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.

Mounting Up With Eagles Wings - Part 1

An Appeal to Sinners

Mounting With Wings

Suffering

The Eagle

The Ostrich

Epistle 278

The Vulture

The Ass

The Unicorn

Introduction

Verse 1

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 12

Verse 13

Verse 14

Verse 16

Verse 17

Verse 18

Verse 19

Verse 21

Verse 25

Verse 26

Verse 27

Verse 28

Verse 29

Verse 30

Introduction

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

Verse 28

Verse 29

Verse 30

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17