Job 39:8 | KD | STEP | Who hath sent forth the wild ass free, And who loosed the bands of the wild ass, 6 Whose house I made the steppe, And his dwelling the salt country? 7 He scorneth the tumult of the city, He heareth not the noise of the driver. 8 That which is seen upon the mountains is his pasture, And he sniffeth after every green thing. On the wild ass (not: ass of the forest). In Hebr. and Arab. it is פּרא ( ferâ or himâr el - wahsh , i.e., asinus ferus ), and Aram. ערוד; the former describes it as a swift-footed animal, the latter as an animal shy and difficult to be tamed by the hand of man; “Kulan” is its Eastern Asiatic name. lxx correctly translates: τίς δὲ ἐστιν ὁ ἀφεὶς ὄνον ἄγριον ἐλεύθερον. חפשׁי is the acc . of the predicate (comp. ; ). Parallel with ערבה (according to its etymon perhaps, land of darkness, terra incognita ) is מלחה, salt adj . or (sc. ארץ) a salt land, i.e., therefore unfruitful and incapable of culture, as the country round the Salt Sea of Palestine: that the wild ass even gladly licks the salt or natron of the desert, is a matter of fact, and may be assumed, since all wild animals that feed on plants have a partiality, which is based on chemical laws of life, for licking slat. On Ew. observes, to render יתוּר as “what is espied” is insecure, “on account of the structure of the verse” ( Gramm . S. 419, Anm.). This reason is unintelligible; and in general there is no reason for rendering יתוּר, after lxx, Targ., Jer., and others, as an Aramaic 3 fut . with a mere half vowel instead of Kametz before the tone = יתוּר, which is without example in Old Testament Hebrew (for יהוּא, , follows the analogy of יהי), but יתוּר signifies either abundantia (after the form יבוּל, לחוּם , from יתר, Arab. wtr , p. 571) or investigabile , what can be searched out (after the form יקוּם, that which exists, from תּוּר, Arab. târ , to go about, look about), which, with Olsh. §212, and most expositors, we prefer.

‏ Job 39:8

Job 39:5-8 5 Who hath sent forth the wild ass free,

And who loosed the bands of the wild ass, 6 Whose house I made the steppe,

And his dwelling the salt country? 7 He scorneth the tumult of the city,

He heareth not the noise of the driver. 8 That which is seen upon the mountains is his pasture,

And he sniffeth after every green thing.

On the wild ass (not: ass of the forest). ^{▼▼It is a dirty yellow with a white belly, single-hoofed and long-eared; its hornless head somewhat resembles that of the gazelle, but is much later; its hair has the dryness of the hair of the deer, and the animal forms the transition from the stag and deer genus to the ass. It is entirely distinct from the mahâ or baqar el-wahsh, wild ox, whose large soft eyes are so much celebrated by the poets of the steppe. This latter is horned and double-hoofed, and forms the transition from the stag to the ox distinct from the ri'm, ראם, therefore perhaps an antelope of the kind of the Indian nîlgau, blue ox, Portax tragocamelus. I have not seen both kinds of animals alive, but I have often seen their skins in the tents of the Ruwalâ. Both kinds are remarkable for their very swift running, and it is especially affirmed of the ferâ that no rider can overtake it. The poets compare a troop of horsemen that come rushing up and vanish in the next moment to a herd of ferâ. In spite of its difficulty and hazardousness, the nomads are passionately given to hunting the wild ass, and the proverb cited by the Kâmûs: kull es - sêd bigôf el - ferâ (every hunt sticks in the belly of the ferâ, i.e., compared with that, every other hunt is nothing), is perfectly correct. When the approach of a herd, which always consists of several hundred, is betrayed by a cloud of dust which can be seen many miles off, so many horsemen rise up from all sides in pursuit that the animals are usually scattered, and single ones are obtained by the dogs and by shots. The herd is called gemı̂le, and its leader is called ‛anûd (ענוּד),as with gazelles. - Wetzst.}

In Hebr. and Arab. it is פּרא (ferâ or himâr el - wahsh , i.e., asinus ferus), and Aram. ערוד; the former describes it as a swift-footed animal, the latter as an animal shy and difficult to be tamed by the hand of man; “Kulan” is its Eastern Asiatic name. lxx correctly translates: τίς δὲ ἐστιν ὁ ἀφεὶς ὄνον ἄγριον ἐλεύθερον. חפשׁי is the acc. of the predicate (comp. Gen 33:2; Jer 22:30). Parallel with ערבה (according to its etymon perhaps, land of darkness, terra incognita) is מלחה, salt adj. or (sc. ארץ) a salt land, i.e., therefore unfruitful and incapable of culture, as the country round the Salt Sea of Palestine: that the wild ass even gladly licks the salt or natron of the desert, is a matter of fact, and may be assumed, since all wild animals that feed on plants have a partiality, which is based on chemical laws of life, for licking slat. On Job 39:8 Ew. observes, to render יתוּר as “what is espied” is insecure, “on account of the structure of the verse” (Gramm. S. 419, Anm.). This reason is unintelligible; and in general there is no reason for rendering יתוּר, after lxx, Targ., Jer., and others, as an Aramaic 3 fut. with a mere half vowel instead of Kametz before the tone = יתוּר, which is without example in Old Testament Hebrew (for יהוּא, Ecc 11:3, follows the analogy of יהי), but יתוּר signifies either abundantia (after the form יבוּל, לחוּם Job 20:23, from יתר, Arab. wtr, p. 571) or investigabile, what can be searched out (after the form יקוּם, that which exists, from תּוּר, Arab. târ, to go about, look about), which, with Olsh. §212, and most expositors, we prefer.