Exegetical and Hermeneutical Commentary of Job 6:5

Doth the wild ass bray when he hath grass? or loweth the ox over his fodder?

5, 6. Job’s complaints are proof of his pain, for does any creature complain when it has what its nature desires? The “braying” and “lowing” here are those expressing discontent or want.

be eaten without salt ] Rather, can that be eaten which is unsavoury and saltless?

the white of an egg ] This is the traditional interpretation and is perhaps the most probable. Others think of some insipid herb, and render: the slime (broth) of purslain. The reference in the passage is to Job’s afflictions, which he compares here to an insipid, and in next verse to a loathsome, food, cf. ch. Job 3:24. Others have thought that the reference was to the insipid harangues of the friends. But such a reference entirely breaks the connexion.

Fuente: The Cambridge Bible for Schools and Colleges

Doth the wild ass bray when he hath grass? – On the habits of the wild ass, see the notes at Job 11:12. The meaning of Job here is, that he did not complain without reason; and this he illustrates by the fact that the wild animal that had a plentiful supply of food would be gentle and calm, and that when its bray was heard it was proof that it was suffering. So Job says that there was a reason for his complaining. He was suffering; and perhaps he means that his complaint was just as natural, and just as innocent, as the braying of the ass for its food. He should have remembered however, that he was endowed with reason, and that he was bound to evince a different spirit from the brute creation.

Or loweth the ox over his fodder? – That is, the ox is satisfied and uncomplaining when his needs are supplied. The fact that he lows is proof that he is in distress, or there is a reason for it. So Job says that his complaints were proof that he was in distress, and that there was a reason for his language of complaint.

Fuente: Albert Barnes’ Notes on the Bible

Job 6:5

Doth the wild ass bray when he hath grass?

The satisfied ass

The patriarch introduces this illustration to prove to his friends that his complainings were not in vain. His troubles were not imaginative. This quaint subject is instructive and interesting to all. It teaches two lessons.

I. He who is satisfied does not complain. He goes straight on to the enjoyment of the possession he has acquired. The ox or the ass that has abundance of food does not make lamentation. Job meant to say that this was the case with him. If he were only reaping the fruit of his conduct, he would not complain; or even if his suffering had been the result of sinful indulgence, or came to him from evil doing, or thinking, he would have submitted. But he suffered greatly, knowing at the same time that he was altogether innocent. He had not received his just reward, and therefore he did complain.

II. Employment is the root of content. Laziness breeds contention. The man who has honest work to do, and does it, eats and is satisfied. It is your hungry, idle men who are agitators. It is so–

1. Because the busy man has no time for brooding on his cares. The ass or the ox at his food has something to occupy his attention, and has therefore not a moment to spare for braying.

2. Because he has no opportunity for shallow noise. If he wished to bray or low, the very fact of having his mouth full would prevent him. So men whose hands are full of employment, cannot cast down the work they are engaged upon, for the mere sake of airing their grievances. When the wild ass has been well filled, and when the ox has finished his fodder, then they will waste their time in mischief and discontent. The proper remedy for restless agitation is plenty of work, and the labour which is ever necessary to procure and prepare our daily wants. (J. J. S. Bird.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 5. Doth the wild ass] pere, translated onager, by the Vulgate, from the of the Septuagint, which we properly enough, translate wild ass. It is the same with the tame ass; only in a wild state it grows to a larger size, is stronger, and more fleet. The meaning of Job appears to be this: You condemn me for complaining; do I complain without a cause? The wild ass will not bray, and the ox will not low, unless in want. If they have plenty of provender, they are silent. Were I at rest, at ease, and happy, I would not complain.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Thou wonderest that my disposition and carriage is so greatly altered from what it was, Job 4:3-5, but thou mayst easily learn the reason of it from the brute beasts, the ass and ox, who when they have convenient and common food, are quiet and contented; but when they want that, they will resent it, and complain in their way by braying or lowing: see Jer 14:6. And therefore my carriage is agreeable to those common principles of nature which are both in men and beasts, by which their disposition and deportment is generally suitable to their condition. It is no wonder that you complain not, who live in ease and prosperity; nor did I, when it was so with me; but if you felt what I feel, you would be as full of complaints as I am.

Fuente: English Annotations on the Holy Bible by Matthew Poole

5. Neither wild animals, as thewild ass, nor tame, as the ox, are dissatisfied when well-suppliedwith food. The braying of the one and the lowing of the other provedistress and want of palatable food. So, Job argues, if he complains,it is not without cause; namely, his pains, which are, as it were,disgusting food, which God feeds him with (end of Job6:7). But he should have remembered a rational being shouldevince a better spirit than the brute.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Doth the wild ass bray when he hath grass? or loweth the ox over his fodder?] No, they neither of them do, when the one is in a good pasture, and the other has a sufficiency of provender; but when they are in want of food, the one will bray, and the other will low, which are tones peculiar to those creatures, and express their mournful complaints; wherefore Job suggests, that should he make no moan and complaint in his sorrowful circumstances, he should be more stupid and senseless than those brute creatures: and he may have some respect to the different circumstances of himself and his friends; he himself, when he was in prosperity, made no complaints, as the wild ass brays not, and the ox lows not, when they have both food enough; but now, being in distress, he could not but utter his sorrow and trouble, as those creatures when in lack of food; and this may serve as an answer to his different conduct now and formerly, objected to him, Job 4:3; and so his friends; they lived in great tranquillity and prosperity, as Aben Ezra observes, and roared and grieved not, which doubtless they would, were they in the same circumstances he was; though it became them, as things were, to have uttered words of condolence to their friend in distress, instead of sharp reproofs and hard censures.

Fuente: John Gill’s Exposition of the Entire Bible

5 Doth the wild ass bray at fresh grass?

Or loweth an ox over good fodder?

6 Is that which is tasteless eaten unsalted?

Or is there flavour in the white of an egg?

7 That which my soul refused to touch,

The same is as my loathsome food.

The meaning of the first two figures is: He would not complain, if there were really no cause for it; of the two others: It is not to be expected that he should smile at his suffering, and enjoy it as delicate food. I have translated “over good fodder,” for is mixed fodder of different kinds of grain, farrago . “Without salt” is virtually adjective to , insipid, tasteless. What is without salt one does not relish, and there is no flavour in the slime of the yolk of an egg, i.e., the white of an egg (Targ.),

(Note: Saadia compares b. Aboda zara, 40, a, where it is given as a mark of the purity of the eggs in the roe of fish: , when the white is outside and the yellow within.)

or in the slime of purslain (according to Chalmetho in the Peschito, Arab. hamqa ), fatua = purslain), which is less probable on account of (slime, not: broth): there is no flavour so that it can be enjoyed. Thus is it with his sufferings. Those things which he before inwardly detested (dirt and dust of leprosy) are now sicut fastidiosa cibi mei , i.e., as loathsome food which he must eat. The first clause, Job 6:7, must be taken as an elliptic relative clause forming the subject: vid., Ges. 123, 3, c. Such disagreeable counsel is now like his unclean, disgusting diet. Eliphaz desires him to take them as agreeable. in is taken by Ges. Ew., Hahn, Schlottm., Olsh. (165, b), as constr. from , sickness, filth; but , as plur. from , sick, unclean (especially of female menstruation, Isa 30:22), as Heiligst. among modern commentators explains it, is far more suitable. Hitz. (as anonym. reviewer of Ewald’s Job in the liter. Centralblatt) translates: they (my sufferings) are the morsels of my food; but the explanation of is not correct, nor is it necessary to go to the Arabic for an explanation of . It is also unnecessary, with Bttcher, to read (such is my food in accordance with my disease); Job does not here speak of his diet as an invalid.

Fuente: Keil & Delitzsch Commentary on the Old Testament

Second strophe It is natural for all beings, brute and human, to complain when in trouble, Job 6:5-7.

5. Dr. Young has the same thought: “Deep in their pastures will thy lowing herds complain.” “Do you suppose I (a reasonable being) would complain without cause? He complains not, with whom all is well.” Hirtzel.

Fuente: Whedon’s Commentary on the Old and New Testaments