Job 39:28

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. Job 39:28 Ver. 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. Job 39:29 Ver. 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} lka rpx "fodit escam"; Montanus, Mercerus. {t} De Animal. l. 2. c. 26. & l. 1. c. 42. Aristot. & Plin. ut supra. (Aristot. Hist.

39:1-30 God inquires of Job concerning several animals. - In these questions the Lord continued to humble Job. In this chapter several animals are spoken of, whose nature or situation particularly show the power, wisdom, and manifold works of God. The wild ass. It is better to labour and be good for something, than to ramble and be good for nothing. From the untameableness of this and other creatures, we may see, how unfit we are to give law to Providence, who cannot give law even to a wild ass's colt. The unicorn, a strong, stately, proud creature. He is able to serve, but not willing; and God challenges Job to force him to it. 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. 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 feathers of the ostrich, which can never rise above the earth, and is without natural affection? The description of the war-horse helps to explain the character of presumptuous sinners. Every one turneth to his course, as the horse rushes 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 his appetites and passions, there is no making him fear the wrath of God, and the fatal consequences of sin. Secure sinners think themselves as safe in their sins as the eagle in her nest on high, in the clefts of the rocks; but I will bring thee down from thence, saith the Lord, #Jer 49:16". All these beautiful references to the works of nature, should teach us a right view of the riches of the wisdom of Him who made and sustains all things. The want of right views concerning the wisdom of God, which is ever present in all things, led Job to think and speak unworthily of Providence.

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 28. - She dwelleth and abideth on the rook, upon the crag of the rook, and the strong place ; literally, the tooth of the rock. The craggy summits of rocks bear a resemblance to the fangs of a tooth. Hence we have in France the Dent du Chat, and in Switzerland the Dent de Jaman and the Dent du Midi. Job 39:28

She dwelleth and abideth on the rock - "He rarely quits the mountains to descend into the plains. Each pair live in an insulated state, establishing their quarters on some high and precipitous cliff, at a respectful distance from others of the same species." "Edin. Ency." They seem to occupy the same cliff, or place of abode, during their lives; and hence, it is that they are represented as having a permanent abode on the lofty rock. In Damir it is said that the blind poet Besar, son of Jazidi, being asked, if God would give him the choice to be an animal, what he would be, said that he would wish to be nothing else than an "alokab," a species of the eagle, for they dwelt in places to which no wild animal could have access. Scheutzer, "Phys. Sac. in loc." The word rendered "abideth" means commonly "to pass the night," and here refers to the fact that the high rock was its constant abode or dwelling. By night as well as by day, the eagle had his home there. Upon the crag of the rock - Hebrew, "Upon the tooth of the rock" - from the resemblance of the crag of a rock to a tooth.

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, Psalm 103:5; Micah 1:16, comp.

Isaiah 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 equals 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 equals 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 ... ?