Then answered the LORD to Job out of the whirlwind, and said,
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EXPOSITORY (ENGLISH BIBLE)Job 40:6. Then answered the Lord out of the whirlwind — Which was renewed when God renewed his charge upon Job, whom he intended to humble more thoroughly than he had yet done. This and the next verse are repeated out of Job 38:1; Job 38:3, where the reader will find them explained.Job 38:1. God here resumes the argument which had been interrupted in order to give Job an opportunity to speak and to carry his cause before the Almighty, as he had desired, see Job 40:2. Since Job had nothing to say, the argument, which had been suspended, is resumed and completed. The whirlwind was renewed when God renewed his charge upon Job, whom he intended to humble more thoroughly than yet he had done. Both this and the next verse are repeated out of Job 38:1,3, where they are explained. Job 40:2; which encouraged Job to make the answer he did; but others are of opinion that it continued, and now increased, and was more boisterous than before. The Targum calls it the whirlwind of tribulation: comfort does not always follow immediately on first convictions; Job, though humbled, was not yet humbled enough: God will have a fuller confession of sin from him: it was not sufficient to say he was vile, he must declare his sorrow for his sin, his abhorrence of it, and of himself for it, and his repentance of it; and that he had said things of God he ought not to have said, and which he understood not; and though he had said he would answer no more, God will make him say more, and therefore continued the whirlwind, and to speak out of it; for he had more to say to him, and give him further proof of his power to his full conviction; Then answered the LORD unto Job out of the whirlwind, and said,
EXEGETICAL (ORIGINAL LANGUAGES)6. the whirlwind] As before, the storm.
Chap. Job 40:6 to Job 42:6. The Lord’s Second Answer to Job out of the Storm
Shall Man charge God with unrighteousness in His Rule of the World?
All that the first speech of the Lord touched upon was the presumption of a mortal man desiring to contend with the Almighty. The display from Creation of that which God is had the desired effect on Job’s mind: he is abased, and will no more contend with the Almighty.
But Job had not only presumed to contend with God, he had charged Him with unrighteousness in His rule of the world and in His treatment of himself. This is the point to which the second speech from the storm is directed.
The passage has properly two parts.
First, Job 40:6-14, as Job had challenged the rectitude of God’s rule of the world, he is ironically invited to clothe himself with the Divine attributes and assume the rule of the world himself.
Then follows, ch. Job 40:15 to Job 41:34, a lengthy description of two monsters, Behemoth and Leviathan.
Second, ch. Job 42:1-6, Job’s reply to the Divine challenge. He confesses that he spoke things which he understood not. He had heard of God by the hearing of the ear, but now his eye saw Him, and he abhorred his former words and demeanour, and repented in dust and ashes.Verses 6-24. - Job's confession not having been sufficiently ample, the Divine discourse is continued through the remainder of this chapter, and through the whole of the next, the object being to break down the last remnants of pride and self-trust in the soul of the patriarch, and to bring him to complete submission and dependence on the Divine will. The argument falls under three heads - Can Job cope with God in his general providence (vers? 6-14)? can he even cope with two of God's creatures - with behemoth or the hippopotamus (vers. 15-24); with leviathan, or the crocodile (Job 41:1-34)? Verse 6. - Then answered the Lord unto Job out of the whirlwind, and said (comp. Job 38:1). The storm still continued, or, after a lull, had returned.
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 ... ? 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),
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