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Selected Verse: Job 28:5 - King James

Verse	Translation	Text
Job 28:5	King James	As for the earth, out of it cometh bread: and under it is turned up as it were fire.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Its fertile surface yields food; and yet "beneath it is turned up as it were with fire." So PLINY [Natural History, 33] observes on the ingratitude of man who repays the debt he owes the earth for food, by digging out its bowels. "Fire" was used in mining [UMBREIT]. English Version is simpler, which means precious stones which glow like fire; and so Job 28:6 follows naturally (Eze 28:14).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Its fertile surface yields food; and yet "beneath it is turned up as it were with fire." So PLINY [Natural History, 33] observes on the ingratitude of man who repays the debt he owes the earth for food, by digging out its bowels. "Fire" was used in mining [UMBREIT]. English Version is simpler, which means precious stones which glow like fire; and so Job 28:6 follows naturally (Eze 28:14).

Notes on the Bible, by Albert Barnes, [1834]
As for the earth, out of it cometh bread - That is, it produces food, or the materials for bread. The idea of Job seems to be, that it was proof of great wisdom and skill on the part of man that he had carried the arts of agriculture so far. The earth in producing grain, and the arts of husbandry, were illustrative of wisdom and skill, but they did not impart the wisdom about the government of God which was desired. That was reserved to be imparted more directly by God himself, Job 28:23 ff. And under it is turned up as it were fire - That is, on being turned up it discloses precious stones that seem to glow like coals of fire. This is the obvious sense of this passage, though a different interpretation has been given by most expositors. Job is speaking of mining. He describes the search for, gold, and silver, and precious stones. He says that one of the wonders of wisdom in the earth is, that it produces nutritious grain; another, that when the same earth is turned up it seems to rest on a bed of fire. The dark ground is made to glow by the quantity of jewels that are disclosed, and its deep recesses seem to be on fire. There is no reference here, therefore, as it seems to me. to any volcanic agency, or to any belief that the earth rests on a sea of fire. The idea has been expressed in Sergeant's "Mine:" "Wheresoe'er our footsteps turn, Rubies blush and diamonds burn." Luther has given to the passage a different sense. Man bringet auch Feuer unten aus der Eerie, da oben Speise auf wachst - "They bring fire from the earth beneath, where food grows up above." Coverdale, "He bringeth food out of the earth; that which is under he consumeth with fire." Herder, "And underneath it is changed as by fire." Dr. Good, "Below it (the earth) windeth a fiery region."

Notes on the Bible, by Albert Barnes, [1834]

As for the earth, out of it cometh bread - That is, it produces food, or the materials for bread. The idea of Job seems to be, that it was proof of great wisdom and skill on the part of man that he had carried the arts of agriculture so far. The earth in producing grain, and the arts of husbandry, were illustrative of wisdom and skill, but they did not impart the wisdom about the government of God which was desired. That was reserved to be imparted more directly by God himself, Job 28:23 ff.

And under it is turned up as it were fire - That is, on being turned up it discloses precious stones that seem to glow like coals of fire. This is the obvious sense of this passage, though a different interpretation has been given by most expositors. Job is speaking of mining. He describes the search for, gold, and silver, and precious stones. He says that one of the wonders of wisdom in the earth is, that it produces nutritious grain; another, that when the same earth is turned up it seems to rest on a bed of fire. The dark ground is made to glow by the quantity of jewels that are disclosed, and its deep recesses seem to be on fire. There is no reference here, therefore, as it seems to me. to any volcanic agency, or to any belief that the earth rests on a sea of fire. The idea has been expressed in Sergeant's "Mine:"

"Wheresoe'er our footsteps turn,

Rubies blush and diamonds burn."

Luther has given to the passage a different sense. Man bringet auch Feuer unten aus der Eerie, da oben Speise auf wachst - "They bring fire from the earth beneath, where food grows up above." Coverdale, "He bringeth food out of the earth; that which is under he consumeth with fire." Herder, "And underneath it is changed as by fire." Dr. Good, "Below it (the earth) windeth a fiery region."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
5 The earth-from it cometh forth bread, And beneath it is turned up like fire. 6 The place of the sapphire are its stones, And it containeth gold ore. 7 The way, that no bird of prey knoweth, And the eye of the hawk hath not gazed at, 8 Which the proud beast of prey hath not trodden, Over which the lion hath not walked. Job 28:5 is not to be construed as Rosenm.: ad terram quod attinet, ex qua egreditur panis, quod subtus est subvertitur quasi igne; nor with Schlottm.: (they swing) in the earth, out of which comes bread, which beneath one turns about with fire; for Job 28:5 is not formed so that the Waw of ותחתּיה could be Waw apod., and ארץ cannot signify "in the interior of the earth" as locativus; on the contrary, it stands in opposition to תחתיה, that which is beneath the earth, as denoting the surface of the earth (the proper name of which is אדמה, from the root דם, with the primary notion of a flat covering). They are two grammatically independent predicates, the first of which is only the foil of the other: the earth, out of it cometh forth bread (לחם as Psa 104:14), and beneath it (the surface of the earth) = that which lies beneath it (ותחתיה only virtually a subj. in the sense of ותחתּיּותיה, since תּחתּי occurs only as a preposition), is turned about (comp. the construction of the sing. of the verb with the plur. subj. Job 30:15) as (by) fire Instar ignis, scil. subvertentis); i.e., the earth above furnishes nourishment to man, but that not satisfying him, he also digs out its inward parts (comp. Pliny, h. n. xxxiii. proaem.: in sede Manium opes quaerimus, tanquam parum benigna fertilique quaqua calcatur), since this is turned or tossed about (comp. מהפּכה, the special word for the overthrow of Sodom by fire) by mining work, as when fire breaks out in a house, or even as when a volcanic fire rumbles within a mountain (Castalio: agunt per magna spatia cuniculos et terram subeunt non secus ac ignis facet ut in Aetna et Vesuvio). The reading במו (Schlottm.) instead of כמו is natural, since fire is really used to blast the rock, and to separate the ore from the stone; but, with the exception of Jerome, who has arbitrarily altered the text (terra, de qua oriebatur panis in loco suo, igni subversa est), all the old translations reproduce כמו, which even Nasse, in opposition to von Veltheim, thinks suitable: Man's restless search, which rummages everything through, is compared to the unrestrainable ravaging fire. Job 28:6 also consists of two grammatically independent assertions: the place (bed) of the sapphire is its rock. Must we refer לו to ספּיר, and translate: "and it contains fine dust of gold" (Hirz., Umbr., Stick., Nasse)? It is possible, for Theophrastus (p. 692, ed. Schneider) says of the sapphire it is ὥσπερ χρυσόπαστος, as it were covered with gold dust or grains of gold; and Pliny, h. n. xxxvii. 9, 38f.: Inest ei (cyano) aliquando et aureus pulvis qualis in sapphiris, in iis enim aurum punctis conlucet, which nevertheless does not hold good of the proper sapphire, but of the azure stone (lapis lazuli) which is confounded with it, a variegated species of which, with gold, or rather with iron pyrites glittering like gold, is specially valued. (Note: Comp. Quenstedt, Handbuch der Mineralogie (1863), S. 355 and 302.) But Schultens rightly observes: vix cerdiderim, illum auratilem pulvisculum sapphiri peculiari mentione dignum; and Schlottm.: such a collateral definition to ספיר, expressed in a special clause (not a relative one), has something awkward about it. On the other hand, עפרת זהב is a perfectly suitable appellation of gold ore. "The earth, which is in itself black," says Diodorus in the passage quoted before, "is interspersed with veins of marble, which is of such pre-eminent whiteness, that its brilliance surpasses everything that glitters, and from it the overseers of the mine prepare gold with a large number of workmen." And further on, of the heating of this gold ore he says: "the hardest auriferous earth they burn thoroughly in a large fire; thus they make it soft, so that it can be worked by the hand." עפרת זהב is a still more suitable expression for such auriferous earth and ore than for the nuggets of ἄπυρος χρυσός (i.e., unsmelted) of the size of a chestnut, which, according to Diodorus, ii. 50, are obtained in mines in Arabia (μεταλλεύεται). But it is inadmissible to refer לו to man, for the clause would then require to be translated: and gold ore is to him = he has, while it is the rather intended to be said that the interior of the earth has gold ore. לו is therefore, with Hahn and Schlottm., to be referred to מקום: and this place of the sapphire, it contains gold. The poet might have written להּ but לו implies that where the sapphire is found, gold is also found. The following נתיב (with Dech), together with the following relative clause, is connected with אבניה, or even with מקום, which through Job 28:6 is become the chief subj.: the place of the sapphire and of the gold is the rock of the bowels of the earth, - a way, which, etc., i.e., such a place is the interior of the earth, accessible to no living being of the earth's surface except to man alone. The sight of the bird of prey, the עיט, ἀετός, and of the איּה, i.e., the hawk or kite, reaches from above far and wide beneath; (Note: The איה - says the Talmud b. Chullin, 63b - is in Babylon, and seeth a carcase in the land of Israel.) the sons of pride, שׁחץ (also Talmud. arrogance, ferocia, from שׁחץ = Arab. šachaṣa, to raise one's self, not: fatness, as Meier, after Arab. šachuṣa, to be fat, thick), i.e., the beasts of prey, especially the lion, שׁחל (vid., on Job 4:10, from שׁחל, Arab. sḥl, to roar, Arab. of the ass, comp. the Lat. rudere used both of the lion and of the ass), seek the most secret retreat, and shun no danger; but the way by which man presses forward to the treasures of the earth is imperceptible and inaccessible to them.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

5 The earth-from it cometh forth bread,

And beneath it is turned up like fire.

6 The place of the sapphire are its stones,

And it containeth gold ore.

7 The way, that no bird of prey knoweth,

And the eye of the hawk hath not gazed at,

8 Which the proud beast of prey hath not trodden,

Over which the lion hath not walked.

Job 28:5 is not to be construed as Rosenm.: ad terram quod attinet, ex qua egreditur panis, quod subtus est subvertitur quasi igne; nor with Schlottm.: (they swing) in the earth, out of which comes bread, which beneath one turns about with fire; for Job 28:5 is not formed so that the Waw of ותחתּיה could be Waw apod., and ארץ cannot signify "in the interior of the earth" as locativus; on the contrary, it stands in opposition to תחתיה, that which is beneath the earth, as denoting the surface of the earth (the proper name of which is אדמה, from the root דם, with the primary notion of a flat covering). They are two grammatically independent predicates, the first of which is only the foil of the other: the earth, out of it cometh forth bread (לחם as Psa 104:14), and beneath it (the surface of the earth) = that which lies beneath it (ותחתיה only virtually a subj. in the sense of ותחתּיּותיה, since תּחתּי occurs only as a preposition), is turned about (comp. the construction of the sing. of the verb with the plur. subj. Job 30:15) as (by) fire Instar ignis, scil. subvertentis); i.e., the earth above furnishes nourishment to man, but that not satisfying him, he also digs out its inward parts (comp. Pliny, h. n. xxxiii. proaem.: in sede Manium opes quaerimus, tanquam parum benigna fertilique quaqua calcatur), since this is turned or tossed about (comp. מהפּכה, the special word for the overthrow of Sodom by fire) by mining work, as when fire breaks out in a house, or even as when a volcanic fire rumbles within a mountain (Castalio: agunt per magna spatia cuniculos et terram subeunt non secus ac ignis facet ut in Aetna et Vesuvio). The reading במו (Schlottm.) instead of כמו is natural, since fire is really used to blast the rock, and to separate the ore from the stone; but, with the exception of Jerome, who has arbitrarily altered the text (terra, de qua oriebatur panis in loco suo, igni subversa est), all the old translations reproduce כמו, which even Nasse, in opposition to von Veltheim, thinks suitable: Man's restless search, which rummages everything through, is compared to the unrestrainable ravaging fire.

Job 28:6 also consists of two grammatically independent assertions: the place (bed) of the sapphire is its rock. Must we refer לו to ספּיר, and translate: "and it contains fine dust of gold" (Hirz., Umbr., Stick., Nasse)? It is possible, for Theophrastus (p. 692, ed. Schneider) says of the sapphire it is ὥσπερ χρυσόπαστος, as it were covered with gold dust or grains of gold; and Pliny, h. n. xxxvii. 9, 38f.: Inest ei (cyano) aliquando et aureus pulvis qualis in sapphiris, in iis enim aurum punctis conlucet, which nevertheless does not hold good of the proper sapphire, but of the azure stone (lapis lazuli) which is confounded with it, a variegated species of which, with gold, or rather with iron pyrites glittering like gold, is specially valued.

(Note: Comp. Quenstedt, Handbuch der Mineralogie (1863), S. 355 and 302.)

But Schultens rightly observes: vix cerdiderim, illum auratilem pulvisculum sapphiri peculiari mentione dignum; and Schlottm.: such a collateral definition to ספיר, expressed in a special clause (not a relative one), has something awkward about it. On the other hand, עפרת זהב is a perfectly suitable appellation of gold ore. "The earth, which is in itself black," says Diodorus in the passage quoted before, "is interspersed with veins of marble, which is of such pre-eminent whiteness, that its brilliance surpasses everything that glitters, and from it the overseers of the mine prepare gold with a large number of workmen." And further on, of the heating of this gold ore he says: "the hardest auriferous earth they burn thoroughly in a large fire; thus they make it soft, so that it can be worked by the hand." עפרת זהב is a still more suitable expression for such auriferous earth and ore than for the nuggets of ἄπυρος χρυσός (i.e., unsmelted) of the size of a chestnut, which, according to Diodorus, ii. 50, are obtained in mines in Arabia (μεταλλεύεται). But it is inadmissible to refer לו to man, for the clause would then require to be translated: and gold ore is to him = he has, while it is the rather intended to be said that the interior of the earth has gold ore. לו is therefore, with Hahn and Schlottm., to be referred to מקום: and this place of the sapphire, it contains gold. The poet might have written להּ but לו implies that where the sapphire is found, gold is also found. The following נתיב (with Dech), together with the following relative clause, is connected with אבניה, or even with מקום, which through Job 28:6 is become the chief subj.: the place of the sapphire and of the gold is the rock of the bowels of the earth, - a way, which, etc., i.e., such a place is the interior of the earth, accessible to no living being of the earth's surface except to man alone. The sight of the bird of prey, the עיט, ἀετός, and of the איּה, i.e., the hawk or kite, reaches from above far and wide beneath;

(Note: The איה - says the Talmud b. Chullin, 63b - is in Babylon, and seeth a carcase in the land of Israel.)

the sons of pride, שׁחץ (also Talmud. arrogance, ferocia, from שׁחץ = Arab. šachaṣa, to raise one's self, not: fatness, as Meier, after Arab. šachuṣa, to be fat, thick), i.e., the beasts of prey, especially the lion, שׁחל (vid., on Job 4:10, from שׁחל, Arab. sḥl, to roar, Arab. of the ass, comp. the Lat. rudere used both of the lion and of the ass), seek the most secret retreat, and shun no danger; but the way by which man presses forward to the treasures of the earth is imperceptible and inaccessible to them.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Fire - Coals, and brimstone, and other materials of fire. Unless this refer, as some suppose, to a central fire.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Fire - Coals, and brimstone, and other materials of fire. Unless this refer, as some suppose, to a central fire.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The earth, out of it cometh bread - Or the earth, ממנה mimmennah, from itself, by its own vegetative power, it sends out bread, or the corn of which bread is made. And under it is turned up as it were fire - It seems as if this referred to some combustible fossil, similar to our stone coal, which was dug up out of the earth in some places of Arabia. The Chaldee gives a translation, conformable to a very ancient opinion, which supposed the center of the earth to be a vast fire, and the place called hell. "The earth from which food proceeds, and under which is gehenna, whose cold snow is converted into the likeness of fire; and the garden of Eden, which is the place whose stones are sapphires," etc. The Vulgate has, "The land from which bread has been produced has been destroyed by fire." If this be the meaning of the original, there is probably an allusion to the destruction of Sodom and Gomorrah; and the seventh and eighth verses may be supposed to refer to that catastrophe, there being no place left tangible or visible where those cities once stood: neither fowl nor beast could discern a path there, the whole land being covered with the lake Asphaltites.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

The earth, out of it cometh bread - Or the earth, ממנה mimmennah, from itself, by its own vegetative power, it sends out bread, or the corn of which bread is made.

And under it is turned up as it were fire - It seems as if this referred to some combustible fossil, similar to our stone coal, which was dug up out of the earth in some places of Arabia. The Chaldee gives a translation, conformable to a very ancient opinion, which supposed the center of the earth to be a vast fire, and the place called hell. "The earth from which food proceeds, and under which is gehenna, whose cold snow is converted into the likeness of fire; and the garden of Eden, which is the place whose stones are sapphires," etc. The Vulgate has, "The land from which bread has been produced has been destroyed by fire." If this be the meaning of the original, there is probably an allusion to the destruction of Sodom and Gomorrah; and the seventh and eighth verses may be supposed to refer to that catastrophe, there being no place left tangible or visible where those cities once stood: neither fowl nor beast could discern a path there, the whole land being covered with the lake Asphaltites.

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