Bible Commentary (1871–1879 Edition) (continued)
Job's Speech Continued. JOB XXVIII. Wisdoni is an ExcellaU Gift of God.
depths (with torches), all. pri-fection—Ratlier, carries out liis search to tlie utmost perfection; most thoroughly searches the stones of darkness and of the shadow of death (thickest gloom), i, e., the stones, whatever they be, emlx'dded in tlie darkest bowels of the earth (Umbreit]
(' portion," "heritage"), it will l)e seen, it is Zoplinr's ar Cuniont, ratlier tlian his own, tliat Job .stales. Granting it to l)e true, implies Job, you ought not to use it as an argument to criminate »te. For (ch. 28) the ways of Divine wi.sdom in atlliftiug the godly are insorutal)le : all that is sure to man is, the tear of the Lord is wisdom (u. 2.S). hy the hand—Rather, concerning the liand of God, viz.,
(cli. 20. 10). 4. Tliree hardsliips in mining: 1. "A stream (flood) lireaks out at tlie side of tlie stranger;" viz,., the miner, a strange new-comer into places heretofore unexplored; his s-urprise at the sudden stream breaking out beside liim is expressed (English Version, from the inhabitant); 2. "Forgotten (unsupported) by the loot Ihey hang," vi'liat God does in governing men. witlitlxe Aiiiiiglity Tlie counsel or principle wliicth regulates God's dealings. li. " Ye yourselves see" that the wicked often are afflicted (though often the reverse ch. 21. Si). But do you "vainly" iniilie this an argument to prove from my alilictions lliat viz., by ropes, in descending. In the Hebrew, " Lo there" precedes this clause, graphically placing it as if before the eyes. 7'he waters are inserted by English 'Version. Are dried up, ought to be, "hang," "are suspended." English Version perhaps understood, waters of whose existence man was previously unconscious, and near which he never trod; and yet man's energy is such,, that Ijy pumps, Ac, he soon causes them to "dry up and go away." [So Herder.] 3. "Far away from men, they move with uncertain step;" they stagger; not "they are gone." [Umbreit.] 5.
I am wicked? 13. (Note v. 11.) 14. His family only increases to perish by sword or famine (Jeremiali IS. 21 ; ch.
6. 2*)), the couver.se. 15. Those tliat escape wsir and (amine
(i'. 14) shall be buried by l?ie deadlj/ pluf/ue—" death'' (ch.
18.13; Jeremiah 15.2; Revelation U. 8). Tlie plague of tlie Jliddle Ages was called "the black death." Buried by \t implies, that they would have none else but tlie deatli plague itself (poetically personified) to perform tlieir funeral rites, i. e., would have none. Uls—Ratlier, their widows. Transitions from singular to plural are frequent. Pol-ygamy is not implied. 16. dust . . . clay—Image.s of niullitudes iZecliariali 9.3). Many changes of raiment are a cliief constituent of wealth iu tlie East. 17. Introverted parallel Usm. My introduction. Of the four clauses in the two verses, 1 answers to 4, 2 to 3 (so Matthew 7. fi). 18. (Ch.
Its fertile surface yields food; and yet "beneath it is turned up as it were witli fire." So Pliny [Natural History 33] oljserves on the ingratilude of man who repays the debt he owes the earth for food, by digging out its bowels. "Fire" was used in mining. [Umbreit.] English Version is simpler, which means pi'ecious stones which glow like fire; and so v. 6 follows naturally tEzekiel
8.1-1; 4.19.) The transition is natural from " raiment" (f.
l(i) to the "house" of the "moth" in it, and of it, wiieu in
28. 14). G. Sappliires are found in alluvial soil near rocks and embedded in gneiss. Tlie ancients distinguislied two kinds: 1. The real, of transparent blue: 2. That improperly so called, opaque, with gold sjiots, i. e., lapislazuli. To the latter, looking like gold dust, Umbreit refers "dust of gold." English Fersion better, " The .storip* of the earth are, &c., and the clods of it ( Vulgate) are gold ;" the par.aPel clauses are thu.s neater. 7. fowl—Ratlier, ravenous Inrd, or eagle, which is the most sharp-sighted of birds (Isaiah 40. 11). A vulture will spy a carcass at an amazing distance. The miner penetrates the earth by a way unseen by birds of keenest sight. 8. lion's wlielps Lit., its larva state. The inolli worm's house is broken whenever the "raiment" is shaken out, so frail is it. bootH— bough-tormed hut whicli the guard of a vineyard raises for temporary shelter (Isaiali 1.8). 19. gatliercd—Buried lionourably (Genesis 25.8; 2 Kings 22.20). But Umbkeit, agreeably to u. 18, which describes the short continuance of the sinner's prosperity, "He layetli himself rich in his bed, and nothing is robbed from him, he openeth liis eyes, and nothing more is there." If English 'Version be retained, the first clause probably means, rich though he be in dying, he sliall not be honoured with a funeral; the second, "When he opens his eyes in the unseen world, it is only to Bee his destruction. LXX. read for " not gathered," He does not proceed, i. e., goes to his bed no more. So Maureb. 20. (Ch. 18. 11 ; 22. 11, 21.) Like a sudden violent flood (Isaiah 8.7,8; Jeremiah 47.2): conversely (Psalm 32.0). 21. (Ch. 21. 18 ; 15. 2 ; Psalm 58. 9.) 23. cast—viz., tliunderbolts the sons of pride, i. e., the fiercest beasts, passed—The Hebrew implies the proud gait of the lion. Tlie miner ventures, where not even the fierce lion dares to go in pursuit of his prey. 9. rock—Flint. He puts forth his hand to cleave the hardest rock, by tlie roots—From their foundations, by undermining them. 10. //e cM<s channels to drain oft' the waters, which hinder his mining ; and when the waters are gone, he is able to see the precious things in the earth. 11. floods—"He restrains the streams from weeping ;" a poetical expression for the trickling subterranean r 'dls, which impede him ; answering to the first clause of V. 10; so also the two latter clauses iu each verse correspond. 12. Can man discover the Divine Wisdom by which the world is governed, as he can the treasures hidden in the earth? Certainly not. Divine Wisdom ia conceived as a person (v. 12-27) distinct from God (v. 23; also in Proverbs 8. 23, 27). The Almighty Word, Jesus Christ, we know now, is that Wisdom. The order of the world was originated and is maintained by the breathing forth (Spirit) of Wisdom, unfathomable and unpurcliasable by man. In verse 28, the only aspect of it, which relates to, and may be understood by, man, is stated, understanding—Insiglit into the plan of the Divine government. 13. Man can fix no price upon it, as it is nowhere to be found in man's abode (Isaiah .38. 11). Job implies both its valuable worth, and the impossiliility of buying it at any price. 15. Not the usual word for "gold;" from a Hebrew root, to shut up with care; t. e., purest gold
(ch. (i. 4; 7. 20; 10. 13; Psalm 7. 12, 13). 23. clap Ixaiuls—for joy at his downfall (Lamentations 2. 15; Nahum 3.19). Iklxs—deride (Jeremiah 25. 9). Job alludes to Bildad's words (ch. 18. 18).
CHAPTER XXVIII.
Vcr. 1-28. Job's Speech Continued. In ch. 27. Job had tacitly admitted, that the statement of the friends was often true, that God vindicated His justice by punishing tiie wicked here; but still tlie affliction of the godly remained unexplained. Man has, by skill, brought tlie precious metals from their concealment. But the Divine Wisdom, which governs human atfairs, he cannot simil.arly discover, 12, &c. However, the image from the same metals (ch. 23. 10), implies Job has made some way towards solving the riddle of his life, viz., that affliction is to !iim as the refining fire to gold, vein—A mine, from wliich it goes forth, Hebrew, i. e., is dug. place for gold— A place where gold may be found, which men refine. Kot as English 'Version, "A place where," &c. (Malaclii 3. 3). Contrasted with gold found in the bed and sand of rivers, wliich does not need refining; as tlie gold dug from a mine does. Golden ornaments have been found in Egypt, of
(1 Kings 6. 20, Margin), weighed—The precious metals were weighed out before coining was known (Genesis 23.
tlie times of Jo.seph. 2. brass i. e., copper ; for bra.ss is a mixed metal of copper and zinc, of modern invention. Iron Is less easily discovered, and wrought, than copper; therefore copper was in common use long before iron. Copper-stone is called "cadmium" by Pliny (^Natukal History 31. 1 ; 36. 21]. Iron is fitly said to be taken out of the " earth" (dust), for ore looks like mere earth. 3. " Man makefi au (Dil of darkness," hy exploring the darkest
10). 16. gold of Oplnir-The most precious (Note 22. 24; P.salm 4.5. 9). onyx—(Genesis 2. 12.) More valued formerly than now. The term is Greek, meaning thumb nail, from some resemblance in colour. The Arabic denotes, of two colours, white preponderating. 17. crystal—Or el.se fficu*.
If then known, very costly. From a root, to be transparent, jewels—Rather, vessels. . 18. Red coral (Ezeklel
27 10. 18. pvarls—Lit., wliat is frozen. Probably orystal;
Job Bcmoanelh himself of his JOB XXIX. Former Prosperity and Honour.
I went out of my house, in the country (see ch. 1., prologue) to the gate (ascending), np to the city (which was on elevated ground), aud when I prepared my (judicial) seat in the market-place. The market-place was the place of judgment, at the gate or propylrea of the city, such as and I). 17 will then be glass, rubles—Umbreit translates poarls (see Lamentations -1. 1; Proverbs 3. loj. Tlie IJrim and Thuniniini, the means of consulting God by the twelve stones on the high priest's breastplnle, " tlie stones of the sanctuary" (Lamentations 4. 1), liave their counteris found in the remains of Nineveh and Persepolis (Isaiah part in this chapter; the precious stones symbolizing the "light" and "perfection" of the Divine wisdom. 19. Etiiiopia—CWi in the Hebrew. Kitlier Ktliiopia, or the
59. U; Psalm 5.5. 11; 127.5). 8. liid—NotfiV. Rather, Stepped backwards, reverentially. 'J'he aged, who were already seated, arose and remained standing (^Hebrew) until Job seated him.self. Oriental manners. 9. (Ch. 4. 2; note 21.
soutli of Arabia, near the Tigris, ao. Verse 12 repeated witli great foi-(te. ai. None can tell whence or where, seeing
5.) " Refrained," stopped in the middle of their speech. 10. Margin, voice—hid, i. e., h usiied (Ezekiel 3. 20). " Tongue cleaved," iSx., ?'. e., awed by my presence, the emirs or sheicks were silent. 11. blessed—Extolled my virtues (Proverbs 31. 28). Omit me after "heard;" whoever fieard it, &c. fowls—The gift of divination was assigned by the heathen especially to birds. Their rapid fliglit lieavenwards and keen siglit originated the superstition. Job may allude to it, Not even the boasted divination of birds has an insight into it (Ecclesiastes 10. 20). But it may merely mean, as v. 7, It escapes the eye of tlie most keenof me (in general, not in the market-place, 7-10) praised me. gave witness—to my honourable character. Image from a court of justice (Luke 4.22). "The eye" i. e., face
Kiglited bird, as—t. e., the al)odes of destrvclion and of the itead. " Death" put for Sheol (ch. 30. 23 ; 26. (i. Note ; Psal
H. 13). We Have (only) luearil—The report of her. We have not seen her. In the land of the living (f. 13) the workings of Wisdom are seen, though not herself. In the regions of tlie dead she is only Jieard of, her actings on nature nofbeing seen (Ecclesiastes 0. 10). !43. God hath, and is Himself wisdom, a*. "Seeth (all that is) under," to face; antithesis to " ear"—t. e.,cfpor< o/ me. 13-17. The grounds on which Job was praised (r. 11), his helping the at Hicted (Psalm 72. 12) who cried to him for help, as a judge, or as one possessed of means of charity. Translate, The fatherless who had none to help him. 13. So far was
I from sending " widows" away empt,y (ch. 22. 9). readyto perlsU—(Proverbs 31. 6.) 14. (Isaiah 01. 10; 1 Chronicles
25. God has adjusted the weight of the winds, so seemingly imponderable, lest, if too weighty, or too light, injury should be caused. He measureth out the waters,
12. IS.) Margin, judgment— Justice, diadem — Tiara. Rather, turban, liead-dress. It and the full flowing outer mantle or "robe," are the prominent characteristics of an Oriental's grandee or high priest dress (Zechariah 3.
fixing their bounds, with wisdom as His counsellor (Proverbs 8. 27-31; Isaiah 40. 12). ao. The decree regulating at what time and place, and in what quantity, the rain should fall, away—Through the parted clouds (eh. 3S. 2">; Zechariah 10. 1). a7. vleclare—Manifest her, viz., in His works (Psalm 19. 1, 2). So tlie approval bestowed by the Creator on His works (Genesis 1. 10, 31) ; cf. the " rejoicing"
5i. So Job's righteousness especially characterized him. 15. Lit., the blind (Deuteronomy 27. IS); lame {.2 Samuel 9.
13); fig., also the spiritual support which the more enlightened gives to those less so (eli. 4. 3; Hebrews 12. 13; Numbers 10.31). 10. So far was I from "breaking the arms of the fatherless," as Eliphaz asserts (ch. 22. 9), I was a "father" to such. tUe cause wliicli I knew not—Rather —of him irliom I kncw'not, the stranger (Proverbs 29. 7 [Umbkeit]; contrast Luke 18. 1, &c.). Applicable to almsgiving (Psalm 41. 1); but here pvimarlly. Judicial co)iseientiousness of wisdom at the same (Proverbs 8.30; which Umbkkit translates, "I was the skilful artificer by his side," 31). preitared—Not created, for wisdom is from everlasting (Proverbs 8.); but " established" lier as Governor of the world, searched out— Examined her works to see, whether she was adequate to the task of g(iverning the world. [Mauker.] 28. Rather, Sut unto man, &c.. My wisdom is that whereby all things are governed ; Thij wisdom is \r\ fearing God and .'shunning evil, aiul in feeling assured that my wisdom always acts aright, though thou dost not understand the principle whieh regulates it;
(ch. 31. 13). 17. Image from combating with wild beasts
(ch. 4. 11; Psalm 3. 7). So compassionate was Job to the oppressed, so terrible to the oppressor! jaws—Job broke his power, so that he could do no more hurt, and tore Irom him tlie spoil, whicii he had torn from others.
' 18. 1 said —In my heart ( Psalm 30. C). in—Rather, " With my nest ;" as the second clause refers to long life. Instead of my family dying before me, as now, I shall live so long as to die with them: proverbial for long life. Job did realize his hope (ch. 42. l(i). However, In. the bosom of my famex. gr., in at Uicting the godly (John 7. 17.) The friends, therefore, as not comprehending the Divine Wi.sdom, should not infer Job's guilt from liis sutl'erlngs. Here alone in Job the name of God, "Adonai," occurs. Lord or master, often applied to Messiah in Old Testament. Appropriately here, in speaking of the Word or Wisdom, by whom the world was made (Proverbs 8.; John 1.; Ecclesiasticus 21).
ily, gives a good sense (Numbers 24. 21 ; Obadiah 4). Use " neat" for a secure dwelling, sand—(Genesis '22. 17; Habakkuk 1. 9). Hut LXX., and Vulgate, and Jewish interpreters, favour the translation, "I lie phainix bird." "Nest" in the paralhd clause sujjports the reference to a bird. " Sand" for multitude, applies to men, rather than U) years. The myth was, tl'iat the plueiiix sprang from a nest of myrrh, made by his fallier before death, and that lie then cauH from Arabia (JoJ(',v country) to Ileliopolis (1 he city of the Sun) In Egypt, once In every 500 years, and there burnt Ills father. [Herodotus, 2. 7.'J.] Modern research has sliown that this was the Egyptian mode of representing liii-roglyphically a particular chronological era or cy-
CHAPTER XXIX,
Ver. 1-2.5. 1. Job pauses for a rep.y. None being made, he proceeds to illustrate the mysti'riousness of God's dealings, as set forth (ch. 28.) by his own case. a. preserved iiie—From calamity. 3. candle—When His favour shone on mo (note 18. 6; Psalm 18. 28). darkiu ss—By His safeguard I passed secure through dangers. I'erliaps alluding to the lights carrio<l before caravans in nightly travels through deserts. [Noyks.] 4. youtU—J.,it.,antnmn;, the time of the ripe fruits of my prosperity. Applied to youth, as the Orientalists began their year willi autumn, the most temperate season in the East, secret—When the intimate friendship of God rested on my tent (Proverbs 3.32; Psalm31.20; Genesis 18. 17 ; John 15. 15). The Hebrew often means a divan for dellbercdion. G. ltult<'r— Bather, cream, lit., thick milk. WlKMever I turneil niy Bteps the richest milk and oil flowed in to mo abundantly. Image from pastoral life. Literal washing of the feet in milk is not meant, as the second clause shows; Margin, with me, i.e., near my path, wherev<r I walked (Deuteronomy 32. 1.'!). Olives amidst 7v«!A-.v yl(^ld the best oil. Oil In tlie East Is used for food, light, anointing, and medle Uie. '7-tU. The great Influence Job had over young and old, aud noblemen, tlirongli . . . slreet-Rather, When 332 cle. The death and revival every 500 .years, and the reference tothesKH, Implies such a grand cycle commencing afresh from the same point, in relation to the sun from which the previous one started. Job probably refers to this. 19. Lit., opened to the waters. Opposed to ch. 18. 16. ^'ig()rous health. 20. My ri-nown, like my bodily health, was continually fresh, bow— Metaphor from war, for, My strength, whleh gains me " renown." was ever reiu'wed (Ji'remiah 49. 35). !41. Job reverts witli peculiar pleasure to his former dignity In assemblies (r. 7-10). 'l.i. itot afjalu— Did not contradict me. dropped— .Vftcclcd their minils, as the genial rain does the soil on which it genlly drops (Amos 7.10; I>eulerononiy 32.2; Song 4.11). '^'.i. Image of u. '22 continued. They waited for m.v salutary counsel, as the dry soil does for the refreshing ralu. opened . , . mnnWt— I'anlcd for; Orii lital ima};c iruulni
Job'a Honour is Turned JOB XXX. into Extreme Contempt.
119. 131). The "early rain" is in autumn and onwards, sprinkled here and there. Lit., poured out, graphically picturing their disorderly mode of encampment, lying up and down behind the thorn-bushes, nettles— Or brambles. [Umbreit.] 8. fools— i.e., the impious and abandoned (1 Samuel 25.25). base—Nameless, low-born rabble, viler than, &c. — Rather, they were driven or beaten out of the land. The Horites in Mount Seir (Genesis wliile the seed is being sown. The "latter rain" is in Alareh, and brings forward the harvest, wliich ripens in lilay or June. Between the early and latter rains, some rain falls, but not in such quantities as those rains. Between March and October no rain falls (Deuteronomy 11.
14; Janieso. 7). 34. Wlien I relaxed from iny wonted gravity (a virtue much esteemed in the East) and smiled, they could hardly credit it, and yet, notwithstanding my condescension, they did not cast aside reverence for my
14. 6, with which cf. Genesis 36. 20, 21 ; Deuteronomy 2. 12, 22) were probably the aborigines, driven out by the tribe to which Job's ancestors belonged; their name mcana troglodytas, or dwellers in caves. To these Job alludes here {v. 1-8, and Genesis 24. 4-8, which cf. together). 0. (Ch, gra Kity. But the parallelism is better in Umbueit's translation, "I smiled kindly on those who trusted not," i.e., in times of danger I cheered tliose in despondency. And tliey could not cast down (by their despondency) my
17. 6.) Strikingly similar to tiie derision Jesus Clirist underwent (Lamentations 3.14; Psalm 09. 12). Here Job returning to the sentiment in v. 1. It is to such I am become a song of "derision." 10. in my face— Rather, refrain not to spit in deliberate contempt before my face. To spit at all in pi-esence of another is thought in the East insulting, much more wlien done to mark "abhorrence." Cf. the furtlier insult to Jesus Christ (Isaiah 50. 6; Matthew 26.67). 11. He, i.e., God; antithetical to Ihey, English Version,heve follows the marginal reading (Keki).
serenity of countenance" (flowing from trust in God) (Proverbs lU. 15; Psalm 101. 15). The opposite phrase (Genesis 4.
5, Gi. " Gravity" cannot well be meant by " light of countenance." 35. I cUose . . . tUeir way—i. e., I willingly went up to their assembly (from my country residence, f. 7). ill . . . army—As a king supreme in the midst of his army, comfortetli . . . monriicrs—Here again Job unconsciously foreshadows Jesus Christ (Isaiah 61. 2. 3). Job's aflaictious, as those of Jesus Christ, were fitting him
"jlii' cord," imiijge from a bow unstrung; opposed to ch.
29. 20. The text (Chetib), " His cord" or " reins" is better; "yea, each lets loose his reins." [Umbreit.] 12. youth —Rather, a (low) brood. To rise on the right hand is to accuse, as that was the position of the accuser in court (Zechariah 3. 1 ; Psalm 109. 6). push . . . feet—Jostle me out of the way (ch. 24.4). ways of—t. e., their ways of for the office hereafter (Isaiah 50. 4; Hebrews 2. 18).
CHAPTER XXX.
Ver. 1-31. 1. younger—Not the tliree friends (ch. 15. 10;
32. 4, 6, 7). A general description : 1-8, the lowness of the persons who derided him; 9-15, the derision itself. Formerly old men rose to me (ch. 29. 8). Now not only my
{i.e., with a view to my) destruction. Image, as in ch.
19.12, from a besieging army tlnowing up a way of approach for itself to a city. 13. Image of an assailed fortress continued. They tear up the path by which succour might reach me. set forward—(Zechariah 1. 15.) they have no lielper—Arabic proverb for contemptible persons. Yet even sucli afflict J0I5. 14. waters—(So 2 Samuel 5. 20.) But it is better to retain the image of v. 12, 13. "They came (upon me) as through a wide breach," viz., made by the besiegers in the wall of a fortress (Isaiah .30. 13), [Maurer.] in the desolation-" Amidst tlie crash" of falling masonry, or "with a shout like the crash" of, &c. 15. they — Terrors, soul— Rather, my dignity. [Umbreit.] welfare— Prosperity, cloud—(Ch. 7.9; Isaiah juniors, who are bound to reverence me (Leviticus 19.32), but even the mean and base-born actually deride me ; opposed to, "smiled upon" (ch. 29.24). This goes further than even the " mockery" of Job by relations and friends
(ch. 12.4; 16.10,20; 17.2,0; 19.22). Orientals feel keenly any indignity sliown by the young. Job speaks as a rich Arabian emir, proud of his descent, dogs—Regarded with disgust in the East as unclean (1 Samuel 17. 43 ; Proverbs 21). 11). They are not allowed to enter a house, but run about wild in the open air, living on ollal and chance morsels (Psalm 59.14,15). Here again we are reminded of Jesus Christ (Psalm 22. 16). "Their fathers, my coevals, were so mean and famished that I would not have associated them Willi (not to say, set them over) my dogs in guarding my flock." !J. If their fathers could be of no
44.22). 16-SJ3. Job's outward calamities affect his mind, poured out—In irrepressible complaints (Psalm 42.4; Joshua 7.5). 17. In the Hebrew, night is poetically personified, as ch. 3.3: "night pierceth my bones (so that they fall) from me" (not as English Version, "in me;" see profit to me, much less the sons, who are feebler than their sires; and in whose case the hope of attaining old age
V. 30). sinews—So the Arabic, veins, akin to the Hebrew; r&theY, gnawers, as in v. 3 (note), viz., my gnawing pains never cease. ElTects of elephantiasis. 18. of my disease —Rather, "of God" (ch. 2:3.6). garment changed—From a robe of honour to one of mourning, literally (ch. 2.8; John 3. 6) and metaphorically. [Umbreit.] Or rather, as SCHUTTENS, following up V. 17, My oitter garment is changed into affliction; i.e., affliction has become my outer garment, it also bludeth me fast round (my throat) as the collar of the inner coat; i.e., it is both my inner and outer garment. Observe the distinction between the inner and outer garments. The latter refers to his afflictions /ror/i wirtowi {v. 1-13); the former his personal afflictions {v. 14-2;j). Umbreit makes "God" subject to "bindeth," as in v. 19. 19. God is poetically said to do that which the mourner had done to himself (ch. 2. 8). With lying in the ashes he had become, like them, in dirty colour. aO. stand up—The reverential attitude of a .suppliant before a king (1 Kings 8. 14; Luke 18. 11-13). not Supplied from the first clause. But the intervening affirmative " stand" makes this ellipsis unliliely. Rather, as ch. 16.9 (not only dost thou refuse aid to me "standing" as a suppliant, but), thou dost regard me with a frown; eye me sternly. 23. llftest ... to wind—As a "leaf" or "stubble" (ch. 13.25). The moving pillars of .sand, raised by the wind to the clouds, as described by travellers, would happily depict Job's agitated spirit. If it be to them that he alludes, dissolvest . . . substance The marginal Hebrew reading (Keri), "my wealth," or else "wisdom," t. e., sense and spirit, or " my hope of deUveris utterly gone, so puny are they (ch. 5.26). [Mauker.] Even if they had "strength of hands," that could be now of no use to me, as all I want in my present affliction is sympathy. 3. solitary—Z-(<., /icti d as a rock ; so translate, ratlier, dried up, emaciated with hunger. Job describes the rudest race of Bedouins of the desert. [Umbreit.] fleeing-So LXX. Better, as Syriac, Arabic, and Vulgate, "gnawers of the wilderness." What they gnaw follows In V. 4. in former time Lit., the "yesternight of desolation and waste" (the most utter desolation ; Ezekiel 0. 14); i. e., those deserts frightful as night to man, and even there from lime immemorial. I think both ideas are in tlie words darkness [Geseniu.s] and antiquity [UsiBREtT]. (Isaiah 30.
33, Margin.) 4. mallows—Ilather, salt-ioorl, which grows In deserts and is eaten as a salad by the poor. [Maurer.] by the buslies—Among the bushes, juniper—Rather, a kind of broom. SparHum junceum [LlNNus], still called In Arabia, as In the Hebrew of Job, relem, of which the bitter roots are eaten by the poor. 5. tliey cried i. e., a cry Is raised, &c. Expressing the contempt felt for this race by civilized and well-born Arabs. When these wild vagabonds make an incursion on villages, they are driven away, as thieves would be. 6. They are forced " to dwell."
clIiTs of valleys—Rather, "In the gloomy {lit., gloom of) valleys," or warfj/*. To dwell in valleys is, in the East, a mark of wretchedness. The troglodytes, in parts of Arabia, lived In such dwellings as caves, &c. 7. brayed —Like the wild ass (ch. 0.5 for food). The Inarticulate tones of this uncivilized rabble are but little above those of the beast of the field, gathered together—Rather,