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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Job 28:1 - 28:1
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This Chapter Verse Commentaries:
1 For there is a mine for the silver,
And a place for gold which they fine.
2 Iron is taken out of the dust,
And he poureth forth stone as copper.
3 He hath made an end of darkness,
And he searcheth all extremities
For the stone of darkness and of the shadow of death.
4 He breaketh away a shaft from those who tarry above:
There, forgotten by every foot,
They hang and swing far from men.
(Note: Among the expositors of this and the two following strophes, are two acquainted with mining: The director of mines, von Veltheim, whose observations J. D. Michaelis has contributed in the Orient. u. exeg. Bibliothek, xxiii. 7-17; and the inspector of mines, Rudolf Nasse, in Studien und Krit. 1863, 105-111. Umbreit's Commentary contains some observations by von Leonhard; he understands Job 28:4 as referring to the descent upon a cross bar attached to a rope, Job 28:5 of the lighting up by burning poles, Job 28:6 of the lapis lazuli, and Job 28:10 of the earliest mode of “letting off the water.”)
According to the most natural connection demonstrated by us, Job desires to show that the final lot of the rich man is well merited, because the treasures which he made the object of his avarice and pride, though ever so costly, are still earthy in their nature and origin. Therefore he begins with the most precious metals, with silver, which has the precedence in reference to Job 27:16, and with gold. מֹוצָא without any secondary notion of fulness (Schultens) signifies the issuing place, i.e., the place fro which anything naturally comes forth (Job 38:27), or whence it is obtained (1Ki 10:28); here in the latter sense of the place where a mineral is found, or the mine, as the parall. מָקֹום, the place where the gold comes forth, therefore a gold mine. According to the accentuation (Rebia mugrasch, Mercha, Silluk), it is not to be translated: and a place for the gold where they refine it; but: a place for the gold which they refine. זָקַק, to strain, filter, is the technical expression for purifying the precious metals from the rock that is mingled with them (Mal 3:3) by washing. The pure gold or silver thus obtained is called מְזֻקָּק (Psa 12:7; 1Ch 28:18; 1Ch 29:4). Diodorus, in his description of mining in Upper Egypt (Job 3:11), after having described the operation of crushing the stone to small fragments,
(Note: Vid., the whole account skilfully translated in Klemm's Allgem. Cultur-Geschichte, v. 503f.)
proceeds: “Then artificers take the crushed stone and lay it on a broad table, which is slightly inclined, and pour water over it; this washes away the earthy parts, and the gold remains on the slab. This operation is repeated several times, the mass being at first gently rubbed with the hand; then they press it lightly with thin sponges, and thus draw off all that is earthy and light, so that the gold dust is left quite clean. And, finally, other artificers take it up in a mass, shake it in an earthen crucible, and add a proportionate quantity of lead, grains of salt, and a little tin and barley bran; they then place a close-fitting cover over the crucible, and cement it with clay, and leave it five days and nights to seethe constantly in the furnace. After this they allow it to cool, and then finding nothing of the flux in the crucible, they take the pure gold out with only slight diminution.” The expression for the first of these operations, the separation of the gold from the quartz by washing, or indeed sifting (straining, Seihen), is זָקַק; and for the other, the separation by exposure to heat, or smelting, is צָרַף.
Job 28:2
From the mention of silver and gold, the description passes on to iron and ore (copper, cuprum = aes Cyprium). Iron is called בַּרְזֶל, not with the noun-ending el like כַּרְמֶל (thus Ges., Olsh., and others), but probably expanded from בַּזֶּל (Fürst), like שַׁרְבִּיט from שַׁבִּיט = שֵׁבֶט, סַמְפִּיר from סַפִּיר, βάλσαμον from בָּשָׂם, since, as Pliny testifies, the name of basalt (iron-marble) and iron are related,
(Note: Hist. nat. xxxvi. 7, 11: Invenit eadem Aegyptus in Aethiopia quem vocant basalten (basaniten) ferrei coloris atque duritiae, unde et nomen ei dedit (vid., von Raumer, Palästina, S. 96, 4th edition). Neither Seetzen nor Wetzstein has found proper iron-ore in Basan. Basalt is all the more prevalent there, from which Basan may have its name. For there is no special Semitic word for basalt; Botchor calls in the aid of Arab. nw‛ ruchâm 'swd, “a kind of black marble;” but, as Wetzstein informs me, this is only a translation of the phrase of a French dictionary which he had, for the general name of basalt, at least in Syria, is hagar aswad (black stone). Iron is called hadı̂d in Arabic (literally a pointed instrument, with the not infrequent transference of the name of the tool to the material from which it is made). ברזל (פרזל) is known in Arabic only in the form firzil, as the name for iron chains and great smith's shears for cutting iron; but it is remarkable that in Berber, which is related to Egyptian, iron is called even in the present day wazzâl; vid., Lex. geographicum ed. Juynboll, tom. iv. (adnot.) p. 64, l. 16, and Marcel, Vocabulaire Françaisarabe de dialectes vulgaires africains, p. 249: “Fer Arab. ḥdı̂d, hadyd (en berbere Arab. wzzâl, ouezzâl; Arab. 'wzzâl, ôouzzâl).” The Coptic name of iron is benipi (dialect. penipe), according to Prof. Lauth perhaps, as also barôt, ore, connected with ba, the hieroglyph name of a very hard mineral; the black basalt of an obelisk in the British Museum is called bechenen in the inscription. If it really be so, that iron and basalt are homonymous in Semitic, the reason could only be sought for in the dark iron-black colour of basalt, in its hardness, and perhaps also its weight (which, however, is only about half the specific gravity of pure iron), not in the magnetic iron, which has only in more modern times been discovered to be a substantial component part of basalt, the grains of which cannot be seen by the naked eye, and are only detected with the magnetic needle, or by chemical analysis.)
and copper is called נְחֹשֶׁת, for which the book of Job (Job 20:24; Job 28:2; Job 40:18; Job 41:19; comp. even Lev 26:19) always has נְחוּשָׁה (aereum = aes, Arab. nuhâs). Of the iron it is said that it is procured from the עָפָר, by which the bowels of the earth are meant here, as the surface of the earth in Job 41:25; and of copper it is said that they pour out the stone into copper (vid., Ges. §139, 2), i.e., smelt copper from it: יָצוּק as Job 29:6, fundit, here with a subj. of the most general kind: one pours; on the contrary, Job 41:15. partic. of יָצַק. Job 28:3 distinctly shows that it is the bowels of the earth from which these metals are obtained: he (man) has made an end of the darkness, since he turns out and lights up the lightless interior of the earth; and לְכָל־תַּכְלִית, to every extremity, i.e., to the remotest depths, he searches out the stone of deep darkness and of the shadow of death, i.e., hidden in the deepest darkness, far beneath the surface of the earth (vid., on Job 10:22; and comp. Pliny, h. n. xxxiii. proaem. of mining: imus in viscera ejus [terrae] et in sede Manium opes quaerimus). Most expositors (Hirz., Ew., Hahn, Schlottm., and others) take לכל־תלית adverbially, “to the utmost” or “most closely,” but vid., on Job 26:10; לתכלית might be used thus adverbially, but לכל־תכלית is to be explained according to לכל־רוח, Eze 5:10 (to all the winds).
Job 28:4
Job now describes the operation of mining more minutely; and it is worthy of observation that the last-mentioned metal, with which the description is closely connected, is copper. נַחַל, which signifies elsewhere a valley, the bed of a river, and the river itself, like the Arab. wâdin (not from נָחַל = נָהַל, to flow on, as Ges. Thes. and Fürst, but from נָחַל, root חל to hollow, whence נְחִילָה = חָלִיל, a flute, as being a hollowed musical instrument), signifies here the excavation made in the earth, and in fact, as what follows shows, in a perpendicular direction, therefore the shaft. Nasse contends for the signification “valley,” by which one might very well conceive of “the working of a surface vein:” “By this mode of working, a small shaft is made in the vein (consequently in a perpendicular direction), and the ore is worked from both sides at once. At a short distance from the first shaft a second is formed, and worked in the same way. Since thus the work progresses lengthwise, a cutting becomes formed in the mountain which may well be compared to a deep valley, if, as is generally the case where the stone is firm and the ways are almost perpendicular, the space that is hewn out remains open (that is, not broken in or filled in).” But if נחל everywhere else denotes a valley with its watercourse, it has not necessarily a like signification in mining technology. It signifies, perhaps not without reference to its usual signification, the shafts open above and surrounded by walls of rock (in distinction from the more or less horizontal galleries or pit-ways, as they were cut through the excavated rocks in the gold mines of Upper Egypt, often so crooked that, as Diodorus relates, the miners, provided with lights on their forehead, were always obliged to vary the posture of the body (according to the windings of the galleries); and מֵעִם־גָּר, away from him who remains above, shows that one is to imagine these shafts as being of considerable depth,; but what follows even more clearly indicates this: there forgotten (הַנִּשְׁכָּחִים with the demonstrative art. as Job 26:5; Psa 18:31; Psa 19:11, Ges. §109 ad init.) of (every) foot (that walks above), they hang (comp. Rabb. מְדֻלְדָּל, pendulus)
(Note: Vid., Luzzatto on Isa 18:5, where זלזלים, of the trembling and quivering twigs, is correctly traced to זלל = דלל = זלל; on the other hand, Isa 14:19, אבני־בור is wrongly translated fundo della fossa, by comparison with Job 28:3. אבן does not signify a shaft, still less the lowest shaft, but stone (rock).)
far from men, hang and swing or are suspended: comp. Pliny, h. n. xxxiii. 4, 21, according to Sillig's text: is qui caedit funibus pendet, ut procul intuenti species no ferarum quidem sed alitum fiat. Pendentes majori ex parte librant et linias itineri praeducunt. דָּלַל has here the primary signification proper also to the Arab. dll, deorsum pendeere; and נוּעַ is related to נוּד, as nuere, νεύειν, to nutare. The מני of מִנִּי־רָגֶל, taken strictly, does not correspond to the Greek ὑπό, neither does it form an adverbial secondary definition standing by itself: far away from the foot; but it is to be understood as מן is also used elsewhere after נשׁכח, Deu 31:21; Psa 31:13 : forgotten out of the mouth, out of the heart; here: forgotten away from the foot, so that this advances without knowing that there is a man beneath; therefore: totally vanished from the remembrance of those who pass by above. מֵֽאֱנֹושׁ is not to be connected with נָעוּ (Hahn, Schlottm.), but with דַּלּוּ, for Munach is the representative of Rebia mugrasch, according to Psalter, ii. 503, §2; and דלו is regularly Milel, whereas Isa 38:14 is Milra without any evident reason. The accentuation here follows no fixed law with equally regulated exceptions (vid., Olsh. §233, c).
Moreover, the perception that Job 28:4 speaks of the shaft of the mine, and the descent of the miners by a rope, is due to modern exegesis; even Schultens, who here exclaims: Cimmeriae tenebrae, quas me exsuperaturum vix sperare ausim, perceived the right thing, but only imperfectly as yet. By נחל he understands the course or vein of the metal, where it is embedded; and, since he understands גר after the Arab. ‛garr, foot of the mountain, he translates: rumpit (homo) alveum de pede montis. Rosenm., on the other hand, correctly translates: canalem deorsum actum ex loco quo versatur homo. Schlottm. understands by gr the miner himself dwelling as a stranger in his loneliness; and if we imagine to ourselves the mining districts of the peninsula of Sinai, we might certainly at once conceive the miners' dwellings themselves which are found in the neighbourhood of the shaft in connection with מעם־גר. But in and for itself גר signifies only those settled (above), without the secondary idea of strangers.