Then the beasts go into dens, and remain in their places.
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EXPOSITORY (ENGLISH BIBLE)Then the beasts go into dens.—And not man only, but the beasts likewise, have to take refuge in their dens and coverts.Then, in great rains or deep snows, the beasts go into dens for shelter and comfort.
and remain in their places; until the snow and rains are finished. As for other beasts, Olaus Magnus (m) observes, that when such large snows fall, that trees are covered with them, and the tender branches bend under the weight of them, they will come and abide under them, as in shady places, in great security, sheltered from the cold wind. The former may put us in mind of great personages, comparable to beasts of prey for their savageness and cruelty, who, when the day of God's wrath and vengeance is come, will flee to rocks and mountains, dens and caverns, there to hide themselves from it; Revelation 6:15.Then the beasts go into dens, and remain in their places.
EXEGETICAL (ORIGINAL LANGUAGES)8. their places] Their coverts or lairs. The reference is to the hibernation of the animals, or to their retreat into their coverts for shelter from the snow and rains.Verse 8. Then (i.e. in winter) the beasts go into dens. The very beasts shut themselves up, and remain hidden in their places, i.e in their lairs, on account of the inclemency of the season.
And tottereth from its place.
2 Hear, O hear the roar of His voice,
And the murmur that goeth out of His mouth.
3 He sendeth it forth under the whole heaven,
And His lightning unto the ends of the earth.
4 After it roareth the voice of the thunder,
He thundereth with the voice of His majesty,
And spareth not the lightnings, when His voice is heard.
5 God thundereth with His voice marvellously,
Doing great things, incomprehensible to us.
Louis Bridel is perhaps right when he inserts after Job 36 the observation: L'clair brille, la tonnerre gronde. לזאת does not refer to the phenomenon of the storm which is represented in the mind, but to that which is now to be perceived by the senses. The combination שׁמעוּ שׁמוע can signify both hear constantly, Isaiah 6:9, and hear attentively, Job 13:17; here it is the latter. רגז of thunder corresponds to the verbs Arab. rḥz and rjs, which can be similarly used. The repetition of קול fo noititeper eh five times calls to mind the seven קולות (ἑπτὰ βρονταί) in Psalm 29:1-11. The parallel is הגה, Job 37:2, a murmuring, as elsewhere of the roar of the lion and the cooing of the dove. The suff. of ישׁרהוּ refers to the thunder which rolls through the immeasurable breadth under heaven; it is not perf. Piel of ישׁר (Schlottm.), for "to give definite direction" (2 Chronicles 32:30) is not appropriate to thunder, but fut. Kal of שׁרה, to free, to unbind (Ew., Hirz. and most others). What Job 37:3 says of thunder, Job 37:3 says of light, i.e., the lightning: God sends it forth to the edges, πτέρυγες, i.e., ends, of the earth. אחריו, Job 37:4, naturally refers to the lightning, which is followed by the roar of the thunder; and יעקּבם to the flashes, which, when once its rumble is heard, God does not restrain (עקּב equals עכּב of the Targ., and Arab. ‛aqqaba, to leave behind, postpone), but causes to flash forth in quick succession. Ewald's translation: should He not find (prop. non investigaverit) them (the men that are to be punished), gives a thought that has no support in this connection. In Job 37:5 נפלאות, mirabilia, is equivalent to mirabiliter, as Daniel 8:24, comp. Psalm 65:6; Psalm 139:14. ולא נדע is intended to say that God's mighty acts, with respect to the connection between cause and effect and the employment of means, transcend our comprehension.
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