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K'rinn ; the anarthrous of the first member by no means requires us to remove the definite article from the dawn, which is always only one. ["The mention of its 'place' here seems to be an allusion to the fact that it does not always occupy the same position. At one season of the year it appears on the equator, at another north, at another south of it, and is constantly varying its position. Yet it always knows its place. It never fails to appear where by the long-observed laws it ought to appear." Barnes].

the contrary makes the earth to emerge out of it is certainly admissible to read with the the primitive sea, which enveloped and covered everything. But the science of geology recognizes not only elevations, but depressions by sinking of land or mountain masses (comp. Friedr. Pfaff, Das Wasser, Munich, 1870, p. 250 seq.). Especially do the recent " 'Deep Sea Explorations," as they are called, seem to be altogether favorable to the essential correctness of the biblical view presented here and also in Gen. vii. 11; viii. 2, which regards the interior of the earth as originally occupied by water (comp. Pfaff, p. 90 seq.; Hermann Gropp, Untersuchungen und Erfahrungen über das Verhalten des Grundwassers und der Quellen, Lippstadt, 1868). Ver. 9. When I made the cloud its garment, etc. A striking poetic description of that which in Gen. ii. 6 seq. is narrated in historic prose. In respect to 'wrapping, swaddling-cloth," comp. the corresponding verb in Ezek. xvi. 4. [By this expression the ocean is obviously compared to a babe. "God thus in grand language expresses how manageable was the ocean to Him." Carey].

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Ver. 10. And brake for it (lit. "over it") my bound, etc. The verb which is not here equivalent to 1, "to appoint," as Arnheim, Wette, Hahn [Lee, Bernard, Noyes, Conant, Wemyss, Barnes, Renan] think, [or according to Rosenmüller, Umbreit, Carey, "to span,' ," after the Arabic] vividly portrays the abrupt fissures of the sea-coast, which is often so high and steep. Comp. the Homeric Tì pnyμivi daĥacons. On ph, "bound," comp. ch. xxvi. 10; Prov. viii. 29; Jer. v. 22. On b comp. ver. 8 a.

Ver. 11. Hitherto shalt thou come, and no further ( ̄`Л x scil. i); here let one set against the pride of thy waves, scil. a dam, a bound." The verb "let one place" is used passively [and impersonally] for let there be placed" (comp. Gesen. 137 [8134]). It is not necessary, with the Vulg. and Pesh. to read, "here shalt thou stay the pride of thy waves," or, with Codurcus, Ewald, and others to make ND the subj. (in the sense of "this place"). On the pride of the waves" "proud waves," comp. Ps. lxxxix. 10 [9].

Y. Questions respecting the regular advance of the light of morning upon the earth: vers. 12-15. [The transition from the sea to the morning is not so abrupt as it appears. For the ancients supposed that the sun sets in the ocean, and at his rising comes out of it again." Noyes. "Here with genuine poetry the dawn sending forth its rays upon the earth immediately after creation is represented in its regular recurrence and in its moral significance. This member accordingly forms the transition to the following strophe; it is however first of all the logical conclusion of the first." Schlottmann].

Ver. 12. Hast thou since thy birth (lit. "from thy days") commanded the morning (i. e., to arise at its time), made known to the dawn its place, (lit. "made the dawn to know its place"). Instead of the K'thibh,

Ver. 13. That it may take hold on the borders (or "fringes") of the earth. The surface of the earth is conceived of as an outspread carpet, of the ends of which the dawn as it were takes hold all together as it rises suddenly and spreads itself rapidly (comp. ch. xxxvii. 3; Ps. cxxxix. 9), and this with the view of shaking out of it "the wicked, the evil-doers who, dreading the light, ply their business upon it by night;" i. e., of removing them from it at once. The passage contains an unmistakable allusion to Job's own previous description in ch. xxiv. 18 seq. God, anticipating herein in a certain measure the contents of His second discourse, would give Job to understand "how through the original order of creation as established by Himself human wrong is ever annulled again") Ewald. Comp. also v. 15).

Ver. 14. That it may change like signetclay-i. e., the earth (y onμavrpis, Herod. II. 38), which during the night is, as it were, a shapeless mass, like unsealed wax, but which, in the bright light of the morning, reveals the entire beauty of its changing forms, of its heights and depths, etc. The subj. of is to be sought neither in the "morning" and “dayspring" of ver. 12 (Schultens, Rosenmüller), which is altogether too far removed from this but in the particular things found on the earth's clause, nor in the "borders" of ver. 13 (Ewald), surface. The effect of the morning on them is that "they set themselves forth (or, all sets itself forth) like a garment," i. e., in all the manifold variegated forms and colors of gay apparel.

Ver. 15. From the wicked their light is withheld-i. e., the darkness of the night with which they are so familiar [and which is to them what light is to others], comp. ch. xxiv. 16 seq. (Delitz.: "the light to which they are partial [ihr Lieblingslicht]). And the uplifted arm (is) broken-i. e., figuratively, in the sense that the light of the day compels it to desist from the violence, to fulfil which it had raised itself (comp. ch. xxii. 8).

4. Continuation: b. Questions respecting the heights and depths above and below the earth, and the natural forces proceeding from them: vers. 16-27.

a. The depths under the earth: vers. 16-18.

Ver. 16. Hast thou come to the wellsprings of the sea?-i. e., to those "fountains of the deep" of which the Mosaic account of the Flood makes mention; Gen. vii. 11; viii. 2 (comp. above on ver. 8). The phrase '???, found only here, is not, with Olshausen and

Hitzig, to be changed into D, for the root is evidently only a harsher variation of y2), and so beyond a doubt expresses the notion of "welling, springing." Thus correctly the LXX: anyǹ daráσons. [Jarchi, followed by Bernard, Lee, (and see Ewald and Schlottmann) defines to mean "entanglements, mazes" (comp. ); but this meaning is less probable than the one more commonly received after the Sept.].In respect top in b, comp. above, ch. viii. 8; xi. 7.

Ver. 17. Have the gates of death opened themselves to thee, etc.-Comp. ch. xxvi. 6, where the mention of the realm of the dead follows that of the sea precisely as here. "death," as meaning the realm of the dead, comp. ch. xxviii. 22; and on sense, see ch. x. 21 seq.

is meant

know the paths of their house, i. e. “to their home, their abiding place" (comp. ch. xxviii. 23). It is possible that by this "knowing about the paths of their house' taking back [escorting home] the light and darkness, just as in the first member mention is made of fetching, bringing them away; for the repetition of seems to indicate that the meaning of the two halves of the verse is not identi cal (Dillmann).

D

Ver. 21 is evidently intended ironically: Thou knowest, for then wast thou born, i. e. at the time when light and darkness were created, and their respective boundaries were determined. On The meaning is essentially the same as in ch. xv. 7. On the Imperf. with IN 136, b.And the number of thy days is comp. Gesenius, 127 [ 125], 4, a; Ewald, many. The attraction in connection with as in ch. xv. 20; xxi. 21. [The interrogative rendering of this verse, as in E. V.: "Knowest thou it, because thou wast then born?" etc., is excessively flat. It may be undesirable, as Barnes says, "to represent God as speaking in the language of irony and sarcasm, unless the But humiliating irony surely accords better rules of interpretation imperatively demand it." with the dignity and character of the speaker, as well as with the connection, than pointless insipidity.-E.]

in the same Ver. 18. Hast thou made an examination unto the breadths of the earth.signifies, as also in chap. xxxii. 12, "to attend to anything strictly, to take a close observation of anything," they indicating that this observation is complete, that it penetrates through to the extreme limit. The interrogative is omitted before an, in order to avoid the concurrence of the two aspirates (Ewald, 324, b). On b comp. ver. 4, 2 refers not to the earth, but in the neuter sense, to the things spoken of in the questions just asked. ["To see the force of this (question), we must remember that the early conception of the earth was that it was a vast plain, and that in the time of Job its limits were unknown." Barnes. "Too much stress is commonly laid on the fact that when the poet wrote this, only a small part of the earth was known. Unquestionably the consciousness of the limitation of man's vision was in some respects strengthened by that fact; but that which is properly the main point here, to wit, the inability of man, at one glance to compass the whole earth and all its hidden depths retains all its ancient stress in connection with the widest geographical acquaintance with the surface of the earth." Schlottmann].

B. The heights of light above the earth: vers. 19-21.

Ver. 19. What is the way (thither, where) the light dwells.-On the relative clause I comp. Ges. ? 123 [121], 3, c. On b, comp. ch. xxviii. 1-12. The meaning of the whole verse is as follows: Both light and darkness have a first starting point or a final outlet, which is unapproachable to man, and unattainable to his researches. ["As in Gen. i., the light is here regarded as a self-subsistent, natural force, independent of the heavenly luminaries by which it is transmitted: and herein modern investigation agrees with the direct observations of antiquity." Schlottm.]

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7. Snow and hail, light and wind: vers. 22-24.

Ver. 22. Hast thou come to the treasuries of the snow? Comp. on ch. xxxvii. 9. The figure of the "treasuries" (, magazines, storehouses) vividly represents the immense quantities in which snow and hail are wont to fall on the earth; comp. Ps. cxxxv. 7.

Ver. 23 gives the purpose and rule of the Divine Government of the world, which snow and hail are constrained to subserve. Which I have reserved for the time of distress.— Such an (comp. ch. xv. 24; xxxvi. 16) may be caused in the east not only by a hailstorm (Ex. ix. 22; Hag. ii. 17; Sir. xxxix. 29), but even by a fall of snow. In February, 1860, innumerable herds of sheep, goats and camels, and also many men, were destroyed in Hauran by a snow-storm, in which snow fell in enormous quantities, as described by Muhammed el-Chatib el-Bosrawi in a writing still in the possession of Consul Wetzstein (Delitzsch).—The second member refers to such cases as Josh. x. 11 (comp. Is. xxviii. 17; xxx. 30; Ezek. xiii. 13; Ps. Ixviii. 15 [14]; 1 Sam. vii. 10; 2 Sam. xxiii. 20), where violent hail or thunder-storms contributed to decide the issues of war in accordance with the divine decrees.

Ver. 24. What is the way to where the light is parted [where] the east wind spreadeth over the earth.-The construction as in ver. 19 a. The light and the east wind (i. e. a violent wind, a storm in general, comp. ch. xxvii. 21) are here immediately joined toge

Ver. 20. That Thou mightest bring them (light and darkness) to their bound [lit. "it to its bound," the subjects just named considered separately]. as above in ver. 5. np lit.ther, because the course of both these agents

"to bring, to fetch;" comp. Gen. xxvii. 13; xlii. 16; xlviii. 9.—And that thou shouldest

defies calculation, and because they are incredibly swift in their movements [possibly also because they both proceed from the same point

a. Respecting rain, dew, ice, and hoar-frost: vers. 28-30.

This varia

of the compass]. scarcely denotes the lightning, as in ch. xxxvii. 3 seq. (Schlottmann), which is first spoken of in ver. 25, and then Vers. 28-29. Is there a father to the rain? As this member, together with the following inagain in ver. 35, and to which the verb p', "divides, scatters itself," is less suitable than quires (through the formula ) after a to the bright day-light (comp. ver. 13 seq.) male progenitor for the atmospheric precipitaIn respect to an, se diffundere, comp. Ex. v. tions of moisture, so does ver. 29 inquire after 12; 1 Sam. xiii. 8. [According to the E. V. the the mother of ice and hoar-frost, for the formula light is the subject of both members: " By what in b also refers to the agency of a moway is the light parted, which scattereth the east wind upon the earth." But this construc- ther, as well as the question in a. tion is less probable and suitable than that tion of gender in the representation is to be explained by the fact that rain and dew come from given above, which recognizes the "light" as the subject of the first member, and the "east-heaven, the abode of God, while ice and hoarfrost come out of the earth, out of the secret wind" of the second.-E.] womb of the waters (verse 8). — in ver. 28 b are not "reservoirs of dew" (Gesenius), for which the verb i would not be suitable, but drops (lit. balls, globules; LXX. : Baho) of dew, whether the root be associated with 1, volvere (which is the view commonly held), or with the Arab. agal, retinere, colligere (so Delitzsch).

d. The rain-storm and the lightning considered as divinely appointed phenomena which, while they inspire terror, are productive of beneficent results: vers. 25-27.

Ver. 25. Who hath divided a watercourse for the rain-torrent, i. e., conducted the rain through the thick masses of clouds to specific portions of the thirsty earth. , which of itself means "flood, torrent of waters" in general, is used here of a down-pouring beneficent torrent of rain ["the earthward direction assigned to the water-spouts is likened to an aqueduct coming downwards from the sky;" Delitzsch], and hence in a different sense from e. g., Ps. xxxii. 6. The second member is taken verbally from chap xxviii. 26.

Ver. 26. That it may rain on the land where no man is; lit. "to cause it to rain," etc. The subject of is of course God who has been already indicated by " in ver. 25. That it should rain on a land of "noman" (the construction as in ch. x. 22), i. e., on a land destitute of men, not artificially irrigated and tilled by men, is here set forth as a wise and loving providential arrangement of God's. ["God lays stress on this circumstance in order to humiliate man, and to show him that the earth was made neither by him, nor for him." Renan. "Man who is so prone to put his own interests above everything else, and to judge everything from his own human point of view, is here most strikingly reminded, how much wider is the range of the Divine vision, and how God in the exercise of His loving solicitude remembers even those regions, which receive no care from man, so that even there the possibility of life and growth is secured to His creatures." Dillmann].

Ver. 27 then states more definitely this beneficent purpose of God: to satisfy the wild and wilderness, (as in ch. xxx. 3) ["the desert is thus like a thirsty pilgrim; it is parched, and thirsty, and sad, and it appeals to God, and He meets its wants and satisfies it," Barnes], and to make the green herb to sprout; lit. "to make the place (the place of going forth, NY, comp. ch. xxviii. 1) of the green herb to sprout."

5. Continuation. c. Questions respecting the phenomena of the atmosphere and the wonders of the starry heavens: vers. 28-38.

Ver. 30 describes more specifically the wonderful process which takes place when water is frozen into ice. The water hardens like stone. Nan, lit. "they hide themselves, draw themselves together, thicken" (a related form is, whence, curdled milk). The same representation of the process of freezing as producing contraction or compression (a representation which in the strict physical sense is not quite correct, seeing that water on the contrary always expands in freezing-comp. Pfaff, in the work cited above, pp. 103, 189 seq.), was given above by Elihu, chapter xxxvii. 10, not however without indicating in what sense he intended this compression, a sense which is by no means incorrect; see on the passage. A similar intimation is conveyed here by the second member: and the face of the deep cleaves together, and thus constitutes a firm solid mass (continuum), instead of fluctuating to and fro, as in the fluid state. as in ch. xli. 8 [17];

comp. the Greek Exeodai.

B. Respecting the control of the stars, and of their influence upon earth: vers. 31-33.

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Ver. 31. Canst thou bind the bands of the Pleiades?— here not amœnitates, as in 1 Sam. xv. 32, [E. V., “sweet influences," referring to the softening and gladdening influences of spring-time, when that constellation makes its appearance] but vincula (LXX.: deoμóv; Targ. '7 oεipás) as appears from bind," and the parallel in b, and not less from the testimony of all the ancient versions, of Talmudic usage, and of the Masora. It is to be derived accordingly by transposition from 1, "to bind" (comp. ch. xxxi. 36) not from . The arranging of the stars of the Pleiades (as in ch. ix. 9) in a dense group is with poetic boldness described here as the binding of a fillet, or of a cluster of diamonds.

(See a similar conception copied out of Persian poets in Ideler, Sternennamen, p. 147). Or

loose the bands of Orion, so that this bril

liant constellation would fall apart, or fall down
from heaven, to which the presumptuous giant
is chained (comp. on ch. ix. 9). The explana-1777,

tion preferred by Dillmann is admissible, and
even perhaps, in view of the etymon of

to be preferred to the one more commonly adopted: "Or canst thou loose the lines [German Zugseile, draw-lines, traces, the cords by which he is drawn up to his place, suggested by ] of Orion (the giant suspended in heaven), and thus canst thou now raise, and now lower him in the firmament?" The reference of the passage to the Star Suhêl Canopus (Saad., Gekat., Abulwalid, comp. also Delitzsch) is uncertain, and conflicts with the well-known signification of ↳ọ, which is also firmly established by ch.

ix. 9.

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Ver. 32. Canst thou bring forth the bright stars in their time (y as in ch. v. 26; Ps. civ. 27; cxlv. 15). The word , to which such a variety of interpretations have been given, which already the LXX. did not understand, and accordingly rendered by pacoupé [followed herein by E. V., "Mazzaroth"], seems to be most simply explained (with Dillmann) as a contracted form of 2, from, splendere, and to mean accordingly "the brightly shining, bril. liant stars," in which case we may assume the planets to be intended, particularly such as are pre-eminently brilliant, as Venus, Jupiter, Mars, (comp. Vulg., "Luciferum") [Fürst: Jupiter, the supreme god of good fortune]. The "being brought forth in their time" seems to suit better these wandering stars than e. g., "the two crowns," the Northern and Southern (Cocceius, Eichhorn, Michaelis, Ewald, by comparison with 7) [these constellations being, as Dillmann objects, too obscure and too little known], or the twelve signs of the Zodiac (so the majority of moderns, on the basis of the very precarious identification of with ni, 2 Ki. xxiii. 5), or the twenty-eight stations (Arab. menâzil) of the moon (so A. Weber, in his Abhandlung über die vedischen Nachrichten von den naxatra, oder Mondstationen, 1860), or, finally, any prophetic stars whatever, astra præsaga, præmonentia (Gesenius, who refers the word to in the Arabic signification). — And guide the Bear (lit., "the she-bear," vy, comp. ch. ix. 9) together with his [lit., her] young? i. e., the constellation of the Bear with the three stars forming its tail, which are regarded as its children (D' in Arab. ); see on ch. ix. 9. The evening star (vesperus, Vulg.) is far from being intended, and equally so the comparatively unimportant constellation Capella (Eichhorn, Bibliothek, Vol. VII., p. 429).

and confirm its influence (that of heaven, here personified as a king; comp. Ewald, 2 318 a) on earthly destinies., "dominion," is construed [with] after the analogy of the verbs ? lightnings: vers. 34, 36. On ver. 34 b, comp. 7. Respecting the Divine control of clouds and ch. xxii. 11 b (which is here verbally repeated). On ver. 35 comp. Ps. civ. 3; xxxiii. 9.

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d. Additional questions relating to the clouds, and their agencies: vers. 36-38.

Ver. 36. Who put wisdom in the dark clouds, who gave understanding to that which appears in the sky [Germ. "Luftgebilde," atmospheric phenomena]; i. e., who has given to them an intelligent arrangement and significance. in, from П, signifies here as in Ps. li. 8, dark, hidden places," meaning here, cloud-layers" (Eichhorn, Umbr., Hirz., Stickel, as the connection shows, "dark clouds, black Hahn, Dillmann, etc., by comparison with the Arabic D, and its derivative nouns. In that case, from the Hebr. and Aram. 7o, “to see," (comp. and up), signifies “appearance, phenomenon, form," here according to the parallelism of the first member, "a form, phenomenon of the atmosphere, or the clouds." It can scarcely mean (the rainbow being certainly called up, Gen. ix. 13) "an appearance of light, fiery meteor" (Ewald, Hahn), or "the full moon," (so Dillmann, at least tentatively, assuming at the same time that ning refers to the dark phases of the moon). At all events the explanation which refers both parallel expressions to phenomena of the cloud-heavens is the only one suited to the context (as was the case with the meteorological sense of "gold" in chap. xxxvii. 22; whereas on the contrary the interpretation long ago adopted by the Vulg., the 2d Targ., and many Rabbis [and E. V.] and recently by Delitzsch [Gesenius, Noyes, Conant, Barnes, Wordsworth, Schlottmann, Renan], according to which in means "the reins," or "entrails," (comp. Ps. li. 8 [6]), and

the "cock" [as

"the weather-prophet karox among animals," Delitzsch: while Gesenius, Schlottmann, Noyes, Conant, Wordsworth, Renan, as also E. V., render by "heart, intelligence"] yields a meaning that is singular enough, and which is made no better when the cock is regarded as (Prudentius), or as a weather-prophet (after Cispeculator et præco aurora, as ales diei nuntius cero, de divin. II., 26), and the reins are supposed to be mentioned because of their power of foretelling the weather and presaging the future. Still more singular and opposed to the context is the rendering of the LXX.: Tíç èður κεν γυναικὶ ὑφάσματος σοφίαν καὶ ποικιλτικὴν ἐπισ Ver. 33. Knowest thou the laws of hea-Thum [And who has given to woman skill in ven? i. e., the laws which rule the course of the stars, the succession of seasons and periods, annual and diurnal, etc., (comp. Gen. i. 14 seq.; viii. 22). Or dost thou establish its dominion over the earth? i. e., dost thou ordain

weaving, or knowledge of embroidery]? They seem to have read in the first member лii, in the second i, "embroidering women," or nay, to embroider."

Ver. 37. Who numbers the clouds in they had been driven out of the nests by the pawisdom.- as elsewhere the Kal: "to rent birds; but this belief in the ravens' want number" (chap. xxviii. 27). And the bottles of affection to its young is entirely without of the heavens-who inclines them-i. e., foundation. To the fact of the raven being a who causes them to be emptied, to pour out common bird in Palestine, and to its habit of their fluid contents. The comparison of the flying restlessly about in constant search for clouds, laden with rain, to bottles, or pitchers food to satisfy its voracious appetite, may peroccurs frequently also in Arabic poets (see haps be traced the reason for its being selected Schultens on the passage). [E. V. Who can by our Lord and the inspired writers as the esstay the bottles of heaven?" which is less suit-pecial object of God's providing care." Smith's Raven."] able to ', and to the context. Jerome, ta- Bib. Dict. Art. "

king to mean "harps," renders uniquely: et concentrum cælorum quis dormire faciet?]

Ver. 38. When the dust flows together into a molten mass. PD, "fused, solid metal," a word which is to be explained in accordance with ch. xxxvii. 18 (not in accordance with ch. xxii. 16). Apy here, as in 1 Kings xxii. 35, to be rendered intransitively: "When the dust pours itself," i. e., when it flows, runs, as it were, together. In respect to D'27, “clods," comp. ch. xxi. 83.

6. Continuation and conclusion. d. Questions respecting the propagation and preservation of wild beasts as objects of the creative power and wise providence of God. Chap. xxxviii-xxxix. 30. a. The lion, the raven, the wild goat, the stag, and the wild ass: chap. xxxviii. 39-xxxix. 8.

Ver. 39. Dost thou hunt the prey for the lioness, and dost thou appease the craving of the young lions?-Respecting the lion's names, and 79, comp. on ch. iv. 11. "To appease (lit. to fill) the craving" (7), means the same as "to fill the soul" (VD), Prov. vi. 30.

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Ver. 40. When they crouch in the dens. On an comp. Ps. x. 10. comp. Ps. civ. 22. In respect to 2 in ¿, comp., used elsewhere in the sense of "thicket," Ps. x. 9; Jer. xxv. 38. On 27-17, which gives the object of the "crouching" and "sitting" [or "dwelling"], comp. xxxi. 9 b.

The ra

Ver. 41. Who provides for the raven its prey, when its young ones cry unto God, [wander without food?-The interrogation properly extends over the whole verse, not, as in E. V., over the first member only, which makes the remainder of the verse meaningless.-E.]. 1, "to prepare, to provide," as in ch. xxvii. 16 seq. "when," as in ver. 40 a. vens are introduced here, as in the parallel passages, Ps. cxlvii. 9; Luke xii. 24, as objects of God's fatherly care, rather than any other description of birds, because they are specially noticeable among birds in search of food, by reason of their hoarse cries. Observe moreover the contrast, which is surely intentional between the mighty monarch of the beasts, which in ver. 39 seq. is put at the head of beasts in search of food, and the contemptibly small, insignificant, and uncomely raven. ["Jewish and Arabian writers tell strange stories of this bird, and its eruelty to its young; hence, say some, the Lord's express care for the young ravens, after

Chap. xxxix. 1-4: Propagation and increase of the wild goats (rock-goats, ibices) and stags.

Ver. 1. Knowest thou the time when the wild goats bear? observest thou the travail of the hinds?- Inf. Pile of 71, "to be in labor," ¿dive (comp. the Pulal of, to which

in ch. xv. 7), here the object
verb the influence of the before
first member extends.

in the

Ver. 2. Dost thou number the months which they (must) fulfil; i. e., until they bring forth, hence their period of gestation. [The point of the question can scarcely be that Job could have no knowledge whatever of the matters here referred to, but that he could have no such knowledge as would qualify him to stand toward these creatures at such a time in the place of God; or, as Carey expresses it: "Can you keep an exact register of all this, and exercise such providential care over these creatures, the mountain goats and hinds, as to preserve them from dangers during the time of gestation, and then deliver them at the proper period?"-E.]. In the second members, with full-toned suffix, is used for 1; ; comp. Ruth i. 19, and Gesenius, 91 [89], 1, Rem. 2. [Green, 104, g].

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Ver. 3. They bow themselves (comp. 1 Sam. iv. 19), they let their young ones break through (lit. "cleave;" comp. ch. xvi. 18), they cast away their pains; i. e., the fruit of their pains, their fœtus, for this is what Sa here signifies, not the after-pains, as Hirzel Comp. ῥίψαι ὠδῖνα and Schlottmann_think. edere fœtum, in Euripides, Ion 45; also amples of the same phraseology from the Arabic in Schultens on the passage. It will be seen further that nhon (instead of which Olshau

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sen needlessly conjectures

ex

an after chap.

xxi. 10) forms a paronomasia with nanhwn. Ver. 4. Their young ones become strong (D, lit. "to grow fat," pinguescere), grow up

as often ,בַּשָּׂדֶה or בַּחוּץ בַּבָּר- in the desert

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in the Targ. [a meaning more suitable to the context than that of E. V. "with corn "]. They go away, and return not to them; i. e., to the parents. however might also be explained after ch. vi. 19; xxiv. 16 as Dat. commodi: sibi sui juris esse volentes (Schultens, Delitzsch).

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Vers. 5-8. The wild ass, introduced as an example of many beasts, the life of which is cha

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