“Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve?”
Goats (Ibex. Hebrew Yahale.; Haydock) frequent rocks, and places which are almost inaccessible to man. (Calmet)
“They bow themselves, they bring forth their young ones, they cast out their sorrows.”
Roarings. They pretend that these animals bring forth with great difficulty, Psalm xxviii. 9. (Vatable, &c.) — Aristotle (v. 2., and vi. 29.) asserts, that they receive the male bending down, as Hebrew may be here explained. “They bend, they divide their young,” as they have often two; “and they leave their strings” at the navel, &c. (Calmet)
“Their young ones are in good liking, they grow up with corn; they go forth, and return not unto them.”
Feed. Being weaned very soon. (Pliny, [Natural History?] viii. 32.)
“Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass?”
Wild ass, described, chap. vi. 5. The industry of man cannot make this beautiful and strong animal serviceable to him. The like would be the case (Calmet) with many others, if Providence had not ordered it otherwise. (Haydock)
“Whose house I have made the wilderness, and the barren land his dwellings. barren: Heb. salt places”
Barren. Literally, “salt.” (Haydock) — This is of a nitrous quality, which renders those countries barren. The salt in snow and dung gives warmth and fruitfulness.
“Will the unicorn be willing to serve thee, or abide by thy crib?”
Rhinoceros. See Deuteronomy xxxiii. 17., and Numbers xxiii. 22. Sanchez says they are untameable. (Menochius) — But this is not true, when they have been taken young. (Malvenda) (Calmet)
“Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?”
Valleys, or furrows. Can he be made to harrow?
“Gavest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich? wings and: or, the feathers of the stork and ostrich”
Hawk. We may also read, “Is the wing of the ostrich like?” Septuagint or Theodotion, “The bird Neelasa is rejoicing, if she take the Asida, &c., the Neessa.” (Haydock) — Hebrew is variously translated, “The ostrich lifts itself up with its wings, which have feathers, as well as those of the stork.” (Bochart) — It flutters, running like a partridge, swifter than any horse. (Adamson) — “Canst thou give to the stork and the ostrich their feathers,” which form all their beauty? (Calmet) — Protestants, “Gavest thou the goodly wings upon the peacock, or wings and feathers unto the ostrich?” (Haydock) — The import of these names is uncertain. (Menochius) — Renanim, (from Ron, “to cry, or move quickly,”) may signify peacocks, ostriches, &c. Chasida, “a stork, (Haydock; Jer.[Jeremias?]) falcon, (Worthington) or heron; notsa “a hawk, or a feather.” (Haydock) — The first term occurs no where else, and may denote any singing birds or grasshoppers, as the last may be applied to the ostrich, which has “wings,” though it fly not. (Grotius) (Calmet) — Acknowledge the wisdom of Providence, which has thus enabled such a huge animal to travel so fast. (Menochius) — See Parkhurst, alcs. (Haydock)
“Which leaveth her eggs in the earth, and warmeth them in dust,”
Dust. This might help to hatch them. (Calmet) — Hebrew, “earth, and warmeth them in the dust.” (Protestants)
“She is hardened against her young ones, as though they were not hers: her labour is in vain without fear;”
Ones, or eggs which she leaves. (Calmet) — Ælian (xiv. 6.) asserts that this bird will expose her own life to defend her young. Yet the neglect of her eggs, will suffice to make her deemed cruel, Lamentations iv. 3. (Haydock) — Her. Other birds leave their nests through fear; (Calmet) but this, after sitting a while, will depart carelessly, (Haydock) and if she meet with other eggs on her road, will take to them, thus rendering her own useless. (Bochart)
“Because God hath deprived her of wisdom, neither hath he imparted to her understanding.”
Understanding. This bird has a head disproportionately small; insomuch, that Heliogabalus served up the brains of 600 at one supper. It greedily eats iron, &c., which may help its digestion, as sand does that of other birds. (Calmet) — When it is hunted, it hides its head only, as if this would be a sufficient defence, (Pliny, [Natural History?] x. 1.) and is taken alive by a man, clothed in the skin of an ostrich, who moves the head with his hand. (Strabo xvi.) — All which proves its stupidity. (Calmet)
“What time she lifteth up herself on high, she scorneth the horse and his rider.”
High. With her head erect, the ostrich is taller than a man on horseback. (Pliny x. 1.) — Its wings are used like sails, and enable it to run as fast as many birds can fly, (Calmet0 while it hurls stones at the pursuer with its feet, so as frequently to kill them. (Diodorus ii.) — Rider, as they can travel with equal speed. (Menochius) (Ver. 13.) — Adamson (Senegal) placed two negroes on one, and testified that it still went faster than any English horse. (Haydock)
“Hast thou given the horse strength? hast thou clothed his neck with thunder?”
Neighing. Hebrew, “thunder,” to denote the fierceness of the horse; or “with a mane,” (Bochart) “armour,” (Syriac) or “terror.” (Septuagint) (Calmet) — Wilt thou enable the horse to neigh, (Menochius) when he appears so terrible? (Haydock)
“Canst thou make him afraid as a grasshopper? the glory of his nostrils is terrible. terrible: Heb. terror”
Up. Hebrew, “frighten,” (Haydock) or “make him leap.” (Bochart) (Calmet) — Nostrils. Septuagint, “of his chest, or shoulders, is boldness.” (Haydock) — This inspires the rider with courage, and the enemy with fear. But the Vulgate is more followed. (Calmet)
“He paweth in the valley, and rejoiceth in his strength: he goeth on to meet the armed men. He paweth: or, His feet dig the armed: Heb. the armour”
Hoof. Ploughing, or rather prancing, through impatience. (Calmet) — Boldly. Hebrew, “he exults in his strength,” being sensible of glory and commendation. (Calmet) — Non dubie intellectum adhortationis et gloriæ fatentur. (Pliny vii. 43.)
“The quiver rattleth against him, the glittering spear and the shield.”
Shield, or lance, Josue viii. 18. (Calmet) — The din of armour does not disturb the horse, which has been inured to such things. (Haydock) — It is of singular courage. (Worthington)
“He swalloweth the ground with fierceness and rage: neither believeth he that it is the sound of the trumpet.”
Ground. This expression is still used by the Arabs, to denote velocity. (Grotius) — Septuagint, “in wrath he will make the earth disappear.” (Haydock) —
“He saith among the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder of the captains, and the shouting.”
Ha. Literally, “Vah,” a sound of joy, (Menochius) or of contempt. Septuagint, The trumpet having given the sign, he will say, Well: Euge. Nothing could be more poetically descriptive of the war-horse. (Haydock)
“Doth the hawk fly by thy wisdom, and stretch her wings toward the south?”
Feathered. Hebrew, “fly.” (Haydock) — South, at the approach of “winter retiring” to warmer regions. (Pliny x. 8.) — Septuagint, “spreading her wings, looking unmoved, towards the south.” The hawk alone can stare at the sun, and fly to a great height. (Ælian x. 14.) — Hence the Egyptians consecrated this bird to the sun. (Calmet) — The eagle is of the same species, and has the same properties. (Haydock) Aristotle mentions 10, and Pliny 16 species of hawks. (Worthington)
“She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place.”
Access. See Abdias iv.; Aristotle, anim. ix. 32.
“From thence she seeketh the prey, and her eyes behold afar off.”
Off. The eagle was remarkably (Calmet) quick-sighted, (Worthington) as well as the serpent. (Horace i. Sat. iii.; Homer, Iliad xvii.) — They say it can discern a fly or a fish from the highest situation; (Bochart) and if its young seem dazzled with the sun-beams, it hurls them down as spurious. (Pliny x. 3.)
“Her young ones also suck up blood: and where the slain are, there is she.”
Blood, gushing from the animals, which the eagle brings. (Menochius) — St. Chrysostom explains this of the vulture, (Matthew xxiv. 28.; Calmet) which is of the same species. (Menochius) — Some eagles will not touch carcasses, but others are greedy of them. (Pliny x. 3.) (Proverbs xxx. 17.) — There. Our Saviour quotes this passage, Luke xvii. 37. (Calmet)
Went on. Septuagint, “answered.” This was the conclusion drawn from the display of God’s wonderful works. If we cannot sufficiently admire them, why should we be so much surprised, as Job acknowledged he was, at the ways of Providence? It would, therefore, be better to keep silence, ver. 35. (Haydock)
Be so. Receive instruction, or (Calmet) instruct him? Wilt thou learn to admire my works? (Haydock) or dost thou attempt to give me any information? (Calmet) — Him. Hebrew, “it.” Septuagint, “shall he decline judgment with him who is competent?” ikanou. Theodotion adds, “the man who accuses God, shall answer it,” or stand his trial. (Haydock)
Spoken inconsiderately. If we discuss all Job’s words, (saith St. Gregory) we shall find nothing impious spoken; as may be gathered from the words of the Lord himself; (chap. xlii. ver. 7, 8.) but what was reprehensible in him was the manner of expressing himself at times, speaking too much of his own affliction, and too little of God’s goodness towards him, which here he acknowledges as inconsiderate, (Challoner) or rather as the effect of inculpable ignorance; (Haydock) as the present order of things being then novel, confounded the sagacity both of Job and of his friends. The wicked had formerly been the victims of justice, but henceforth, says Job, (Hebrew) “if it shall not be so, who can convince me of lying?” (Chap. xxiv. 25.) Yet he did not perfectly discern the intention of God, in abandoning his servants to the power of satan, till the Lord himself had explained it in the parables of behemoth and leviathan. Then Job testified his conviction and entire submission, chap. xlii. 5. Houbigant observes that the Vulgate is perhaps less accurate here, and [in] chap. xlii. 3., as God exculpates Job, ver. 8. Yet the latter might entertain fear at least, of having exceeded in words, after such pungent questions. We may translate, (Haydock) Hebrew, “Behold I am vile, (Calmet) what shall I answer thee?” (Protestant) or Septuagint, “Why am I still judged, being admonished and rebuke by the Lord, hearing such things?” (Grabe, after Origen, marks with an obel what follows, as not found in Hebrew) “I, who am nothing, what answer shall I then give to these things?” (Haydock) — If we discuss all Job’s speeches, we find nothing spoken wickedly, but only a species of pride, in talking too much of his sufferings, and too little of God’s goodness and justice, which he ought to have confessed. (St. Gregory xxxii. 3.) (Worthington)
One. Septuagint, “Once I have spoken, but I will not add again.” (Haydock) — I have spoken too much, but I will be more cautious. Hebrew, “I have spoken one thing, and I will not answer; (Calmet) yea, two things, but I will go no farther.” Many of my observations may be too strong, as I am not perfectly aware what may be the designs of Providence in my regard. (Haydock)