It is changed as clay under the seal,<\/p>\n
And they stand forth as a garment.<\/p>\n
In the first clause the words are lit. as seal-clay<\/em>. All things with clear-cut impression and vivid colouring stand forth under the light, and together form a various, many-coloured garment, in which the earth is robed.<\/p>\n It is turned as clay to the seal – <\/B>A great variety of interpretations has been given to this passage. Schultens enumerates no less than twenty, and of course it is not easy to determine the meaning. The Septuagint renders it, Didst thou take clay of the earth, and form an animal, and place on the earth a creature endowed with speech? Though this would agree well with the connection, yet it is a wide departure from the Hebrew. The reference is, undoubtedly, to some effect or impression produced upon the earth by the light of the morning, which bears a resemblance, in some respects, to the impression produced on clay by a seal. Probably the idea is, that the spreading light serves to render visible and prominent the forms of things, as the seal when impressed on clay produces certain figures.<\/P> One form of a Babylonian seal was an engraved cylinder, fixed on an axle, with a handle in the manner of a garden roller, which produced the impression by being rolled on the softened wax. Mr. Rich (Second Memoir on the Ruins of Babylon, p. 59) remarks, The Babylonian cylinders are among the most interesting and remarkable of the antiques. They are from one to three inches in length; some are of stone, and others apparently of paste or composition of various kinds. Sculptures from several of these cylinders have been published in different works. Some of them have cuneiform writing, (for the arrow-headed character, p. 48), but it has the remarkable peculiarity that it is reversed, or written from right to left, every other kind of cuneiform writing being incontestably to be read from left to right. This can only be accounted for by supposing that they were intended to roll off impressions. The cylinders are said to be chiefly found in the ruins of Jabouiga. The people of America are fond of using them as amulets, and the Persian pilgrims who came to the shrines of Ali and Hossein frequently carry back with them some of these curiosities.<\/P> It may be observed, also, in the explanation of the passage, that clay was often used for the purpose of a seal in Oriental countries. The manner in which it was used was to daub a mass of it over the door or lock of a house, a caravansera, a room, or any place where anything valuable was deposited, and to impress upon it a rude seal. This indeed would not make the goods safe from a robber, but it would be an indication that the place is not to be entered, and show that if it had been entered it was by violence; compare Mat 27:66<\/span>. This impression on clay would be produced by the revolving or Babyionian seal, by turning it about, or rolling it on clay, and thus bringing the figures out prominently, and this will explain the passage here. The passing of the light over the earth in the morning, seems to be like rolling a cylinder-seal on soft clay. It leaves distinct impressions; raises up prominent figures; gives form and beauty to what seemed before a dark undistinguished mass. The word rendered it is turned (<\/span> tithaphak<\/I>), means properly it turns itself – and the idea is that, like the revolving seal, it seems to roll over the face of the earth, and to leave a distinct and beautiful impression. Before, the face of the earth was obscure. Nothing, in the darkness of the night, could be distinguished. Now, when the dawn arises and the light spreads abroad, the figures of hills, and trees, and tents, and cities, rise before it as if a seal had been rolled on yielding clay. The image is one, therefore, of high poetic character, and of great beauty. If this be the correct interpretation, the passage does not refer to the revolution of the earth on its axis, or to any change in appearance or form which it assumes when the wicked are shaken out of it, as Schultens supposes, but to the beautiful change in appearance which the face of the earth seems to undergo when the aurora passes over it.<\/P> And they stand as a garment – <\/B>This passage is perhaps even more difficult than the former part of the verse. Prof. Lee renders it, And that men be set up as if accoutred for battle, and according to him the idea is, that people, when the light shines, set themselves up for the prosecution of their designs. Coverdale renders it, Their tokens and weapons hast thou turned like clay, and set them up again as the changing of a garment. Grotius supposes it means that things by the aurora change their appearance and color like a variegated garment. The true idea of the passage is probably that adopted by Schultens, Herder, Umbreit, Rosenmuller, and Noyes, that it refers to the beautiful appearance which the face of nature seems to put on when the morning light shines upon the world. Before, all was dark and undistinguished. Nature seemed to be one vast blank, with no prominent objects, and with no variety of color. When the light dawns on the earth, the various objects – the hills, trees, houses, fields, flowers, seem to stand forth, or to raise themselves up (<\/span> yityatsabu<\/I>), and to put on the appearance of gorgeous and variegated vestments. It is as if the earth were clothed with beauty, and what was before a vast blank were now arrayed in splendid vestments. Thus understood, there is no need of supposing that garments were ever made, as has been sometimes supposed, with so much in-wrought silver and gold that they would stand upright themselves. It is a beautiful conception of poetry – that the spreading light seems to clothe the dark world with a gorgeous robe, by calling forth the objects of creation from the dull and dark uniformity of night to the distinctness of day.<\/P> <\/p>\n Verse 14<\/span>. It is turned as clay<\/B><\/I> to <\/B>the seal<\/B><\/I>] The earth, like soft<\/I> clay<\/I>, is capable of modifying itself in endless ways, and assuming infinite forms. As a proof of this, see the astonishing variety of plants, flowers, and fruits, and the infinitely diversified hues, odours, tastes, consistency, and properties, of its vegetable productions.<\/P> <\/P> There seems to be an allusion here to the sealing of clay<\/I>, which I believe has been<\/I>, and is now<\/I>, frequent in the East. Six<\/I> of those Eastern seals<\/I> for sealing clay<\/I>, made of brass, the figures<\/I> and characters<\/I> all in relief<\/I>, the interstices being entirely perforated and cut out, so that the upper side of the seal is the same as the lower, now lie before me. They seem to have been used for stamping pottery<\/I>, as some of the fine clay still appears in the interstices.<\/P> <\/P> And they stand as a garment.<\/B><\/I>] The earth receiving these impressions<\/I> from the solar light and heat, plants and flowers spring up, and decorate<\/I> its surface as the most beautiful stamped<\/I> garment<\/I> does the person of the most sumptuously dressed female.<\/P> <\/P> Mr. Good<\/I> translates the whole verse thus: –<\/P> <\/P> “Canst thou cause them to bend round as clay to the mould, so that they are made to sit like a garment?”<\/P> <\/P> He supposes that reference is here made to the rays of light<\/I>; but take his own words: “The image, as it appears to me, is taken directly from the art of pottery, an image of very frequent recurrence in Scripture; and in the present instance admirably forcible in painting the ductility with which the new light of the morning bends round like clay to the mould, and accompanies the earth in every part of its shape so as to fit it, as we are expressly told in the ensuing metaphor, like a garment, as the clay fits the mould itself.” Mr. Good<\/I> supposes that a mould<\/I> in which the pottery is formed<\/I>, not a seal<\/I> by which it is impressed,<\/I> is referred to here. In this sense I do not see the metaphor consistent, nor the allusion happy. It is well known that the rays of light never bend<\/I>. They may be reflected at particular angles, but they never go out of a straight course<\/I>. A gun might as well be expected to shoot round a corner, as a ray of light to go out of a straight line, or to follow the sinuous or angular windings of a tube, canal, or adit. But if we take in the sun as he advances in his diurnal voyage, or rather the earth, as it turns round its axis from west to east, the metaphor of Mr. Good<\/I> will be correct enough; but we must leave out bending<\/I> and ductility<\/I>, as every part of the earth’s surface will be at least successively invested<\/I> with the light.<\/P> <\/p>\n It, <\/B>to wit, the earth, mentioned in the next foregoing verse. <\/P> Is turned; <\/B>is transformed and changed in its shape and appearance. <\/P> To the seal, <\/B>or, by the seal<\/I>, which makes a beautiful or valuable impression upon that clay, which in itself hath no form, nor worth, nor comeliness in it. So the earth, which in the darkness of the night lies like a confused heap, without either form or beauty, when the light ariseth and shineth upon it, appears in excellent order and great glory. <\/P> They; <\/B>either, <\/P> 1. The inhabitants of the earth, and particularly the wicked, mentioned both in the foregoing and following verses. Or, <\/P> 2. More generally, the men and things of the earth, whether natural, as living creatures, herbs, and trees, &c.; or artificial, as houses or other buildings. <\/P> Stand, <\/B>i. e. present themselves to our view, for which that posture of standing is most convenient. Or, consist<\/I>, or abide<\/I>, or are constituted<\/I>. <\/P> As a garment; <\/B>wherewith the earth is in a manner clothed and adorned as with a garment; as the blessed God himself is said to cover himself with light as with a garment<\/I>, Psa 104:2<\/span>. <\/P> <\/p>\n 14.<\/B> Explaining the first clauseof Job 38:13<\/span>, as Job38:15<\/span> does the second clause. As the plastic clay presents thevarious figures impressed on it by a seal, so the earth, which in thedark was void of all form, when illuminated by the dayspring,presents a variety of forms, hills, valleys, c. <\/P> turned<\/B>(Hebrew,<\/I>“turns itself”) alludes to the rolling cylinder seal, suchas is found in Babylon, which leaves its impressions on the clay, asit is turned about so the morning light rolling on over the earth. <\/P> they stand<\/B>The forms ofbeauty, unfolded by the dawn, stand forth as a garment, in which theearth is clad.<\/P><\/p>\n It is turned as clay [to] the seal<\/strong>,…. As the clay receives a different form by the impress of the seal upon it, so the earth appears in a different manner by the spring of morning light upon it; in the darkness of the night nothing of its form and beauty is to be seen; it is a mere “tohu” and “bohu”, like the chaos, Ge 1:2<\/span>; its rising hills, and spreading dales, and beautiful landscapes, cannot be observed with pleasure; but when the light breaks forth in the morning, it is seen in all its beauty and glory: of the change the light of the Gospel makes in men, see 2Co 3:18<\/span>;<\/p>\n and they stand as a garment<\/strong>; or things stand upon it as a garment, as Mr. Broughton renders the words; herbs, plants, and trees, unseen in the night, stand up like a vesture to the earth in the morning light; and as they are clothed themselves, they are a garment to that, which now puts on another and beautiful habit; the pastures are clothed with flocks, and the valleys covered with corn, and the whole earth with light itself, as with a garment: and as beautifully do men made light in the Lord appear; see Isa 41:10<\/span>.<\/p>\n (14) As clay to the seal.<\/strong>In the darkness every object is without form and void, just as clay or wax, which has no distinctness of shape till the seal is applied, and then the impression is clear and manifest. So with the coming of the daylight after darkness. We should rather render, It is changed as clay under the seal, and all things stand forth as in their proper raiment. 14<\/strong>. <\/strong> It is turned as clay to the seal <\/strong> It is changed like signet-clay. <\/em> The earth, which beneath the veil of night appeared an obscure and disfigured mass, takes the impress of the rising light, and reveals forms of beauty and lineaments of design, just as the uncouth clay receives and retains the stamp of the seal. In other words, the dark earth no sooner feels the touch of the morning light the seal the Almighty holds in his hand than it responds by a disclosure of a widespread landscape in all its diversified form and hue. The figure is one of exquisite beauty. Many of the Assyrian seals, according to Layard, ( Nineveh, <\/em> etc., vol. 2:421; 3:608,) were most delicately and minutely ornamented with various sacred devices. They were often cylindrical, and turned on an axis. “They were evidently rolled on the moist clay at the same time as the characters were impressed. The tablet was then placed in the furnace and baked.” Some suppose that there is a reference here to the revolution of the earth around its axis. See note of Hitzig, in loc. <\/p>\n <\/em><\/p>\n As a garment <\/strong> The objects thus revealed stand forth like the variegated embroidery of a garment. The ancient Egyptians, according to Eusebius, portrayed the world after the form of a man clad in a variegated garment reaching down to the feet.<\/p>\n Job 38:14 It is turned as clay [to] the seal; and they stand as a garment.<\/p>\n Ver. 14. It is turned as clay to the seal<\/strong> ] That is, the earth, now discerned, by reason of the air enlightened. The sense is this, Like as clay in the lump, that hath no figure stamped upon it, is changed by a seal impressed, and receiveth the figure of the seal upon itself (Piscator); so the earth, which by night was without form by reason of darkness, when once the sun is up, is figured as it were; that is, it shows the several figures stamped upon it. <\/p>\n <\/p>\n And they stand as a garment<\/strong> ] All the several fruits, flowers, and various workmanship of God in her produced creatures that grow thereupon, appear as a stately garment or ornament on a man, Mat 6:28-29<\/span> , the sunbeams shining upon it as lace (Abbot).<\/p>\n as a: Psa 104:2, Psa 104:6 <\/p>\n Reciprocal: Jam 2:5 – Hearken<\/p>\n Job 38:14. It is turned as clay to the seal As the seal makes a beautiful impression upon the clay, which, in itself, hath no form or comeliness; so the earth, which in the darkness of the night lies like a confused heap, without either form or beauty, has quite a new face put upon it by the return of the morning light, and appears in excellent order and glory. And they stand as a garment That is, the twilight and morning stand, as it were, dressed in a beautiful and magnificent garment. Or the meaning is, that the men and things of the earth, whether natural, as living creatures, herbs, and trees; or artificial, as houses or other buildings, present themselves to our view, as if covered and adorned with elegant and beautiful clothing.<\/p>\n 38:14 It is turned as clay [to] the seal; {l} and they stand as a garment.<\/p>\n (l) The earth which seemed in the night to have no form by the rising of the sun, is as it were created anew, and all things in it clad with new beauty.<\/p>\n It is turned as clay [to] the seal; and they stand as a garment. 14. Another charming figure. Under the light of morn the earth, which was formless in the darkness, takes shape like the clay under the seal. It is changed as clay under the seal, And they stand forth as a garment. In … Continue reading “Exegetical and Hermeneutical Commentary of Job 38:14”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-13819","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/13819","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=13819"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/13819\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=13819"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=13819"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=13819"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
<\/p>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"