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Selected Verse: Job 38:31 - Darby

Verse	Translation	Text
Job 38:31	Darby	Canst thou fasten the bands of the Pleiades, or loosen the cords of Orion?
	King James	Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion?

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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]
sweet influences--the joy diffused by spring, the time when the Pleiades appear. The Eastern poets, Hafiz, Sadi, &c., describe them as "brilliant rosettes." GESENIUS translates: "bands" or "knot," which answers better the parallelism. But English Version agrees better with the Hebrew. The seven stars are closely "bound" together (see on Job 9:9). "Canst thou bind or loose the tie?" "Canst thou loose the bonds by which the constellation Orion (represented in the East as an impious giant chained to the sky) is held fast?" (See on Job 9:9).

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

sweet influences--the joy diffused by spring, the time when the Pleiades appear. The Eastern poets, Hafiz, Sadi, &c., describe them as "brilliant rosettes." GESENIUS translates: "bands" or "knot," which answers better the parallelism. But English Version agrees better with the Hebrew. The seven stars are closely "bound" together (see on Job 9:9). "Canst thou bind or loose the tie?" "Canst thou loose the bonds by which the constellation Orion (represented in the East as an impious giant chained to the sky) is held fast?" (See on Job 9:9).

Notes on the Bible, by Albert Barnes, [1834]
Canst thou bind the sweet influences of Pleiades? - The seven stars. On the meaning of the word used here (כימה kı̂ymâh), see the notes at Job 9:9. In regard to the meaning of the word rendered "sweet influences," there has been considerable variety of interpretation. The Septuagint renders it, "Dost thou understand the band (δεσμόν desmon) of Pleiades?" The Hebrew word (מעדנה ma‛ădannâh) is naturally derived from a word signifying "pleasures," or "delights" (מעדן ma‛âdan, from עדן ‛âdan, "to be soft, or pliant; to enjoy pleasure or delight"; hence, the word "Eden"), and then it would mean, as in our translation, the delightful influences of the Pleiades; or the influences supposed to be produced by this constellation in imparting happiness, particularly the pleasures enjoyed in the spring time, when that constellation makes its appearance. But Gesenius supposes that the word is derived from ענד ‛ânad, "to bind," and that it is used by transposition for מענדות mā‛nadôth. It would then refer to the "bands of Pleiades," and the question would be whether Job had created the band which united the stars composing that constellation in so close union; whether he had bound them together in a cluster or bundle. This idea is adopted by Rosenmuller, Umbreit, and Noyes. Herder renders it, "the brilliant Pleiades." The word "bands" applied to the Pleiades is not unfrequently used in Persian poetry. They were spoken of as a band or ornament for the forehead - or compared with a headband made up of diamonds or pearls. Thus, Sadi, in his Gullstan, p. 22, (Amsterdam, 1651), speaking of a garden, says," The earth is strewed, as it were, with emeralds, and the bands of Pleiades appear upon the boughs of the trees." So Hafiz, another Persian poet, says, in one of his odes, "Over thy songs heaven has strewed the bands of the Pleiades as a seal of immortality." The Greenlanders call the Pleiades killukturset, a name given to them because they appear to be bound together. "Egede's Account of the Greenland Mission, p. 57;" see Rosenmuller, "Alte u. neue Morgenland, No. 768." There seems, however, no good reason for departing from the usual meaning of the word, and then the reference will be to the time when the Pleiades or the seven stars make their appearance - the season of spring. Then the winter disappears; the streams are unlocked; the earth is covered with grass and flowers; the air is sweet and balmy; and a happy influence seems to set in upon the world. There may be some allusion here to the influence which the stars were supposed to exert over the seasons and the affairs of this world, but it is not necessary to suppose this. All that is required in the interpretation of the passage is, that the appearance of certain constellations was connected with certain changes in the seasons; as with spring, summer, or winter. It was not unnatural to infer from that fact, that the constellations exerted an influence in causing those changes, and hence, arose the pretended science of astrology. But there is no necessary connection between the two. The Pleiades appear in the spring, and seem to lead on that joyous season. These stars, so closely set together, seem to be bound to one another in a sisterly union (Herder), and thus joyously usher in the spring. God asks Job whether he were the author of that band, and had thus united them for the purpose of ushering in happy influences on the world. Or loose the bands of Orion - In regard to this constellation, see the notes at Job 9:9. The word bands here has been supposed to refer to the girdle with which it is usually represented. Orion is here described as a man girded for action, and is the pioneer of winter. It made its appearance early in the winter, and was regarded as the precursor of storms and tempests; see the quotations in the notes at Job 9:9. Thus appearing in the autumn, this constellation seems to lead on the winter. It comes with strength. It spreads its influence over the air, the earth, the waters, and binds everything at its pleasure. God here asks Job whether he had power to disarm this giant; to unloose his girdle; to divest him of strength; to control the seasons? Had he power over summer and winter, so as to cause them to go or come at his bidding, and to control all those laws which produced them?

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

Canst thou bind the sweet influences of Pleiades? - The seven stars. On the meaning of the word used here (כימה kı̂ymâh), see the notes at Job 9:9. In regard to the meaning of the word rendered "sweet influences," there has been considerable variety of interpretation. The Septuagint renders it, "Dost thou understand the band (δεσμόν desmon) of Pleiades?" The Hebrew word (מעדנה ma‛ădannâh) is naturally derived from a word signifying "pleasures," or "delights" (מעדן ma‛âdan, from עדן ‛âdan, "to be soft, or pliant; to enjoy pleasure or delight"; hence, the word "Eden"), and then it would mean, as in our translation, the delightful influences of the Pleiades; or the influences supposed to be produced by this constellation in imparting happiness, particularly the pleasures enjoyed in the spring time, when that constellation makes its appearance. But Gesenius supposes that the word is derived from ענד ‛ânad, "to bind," and that it is used by transposition for מענדות mā‛nadôth.

It would then refer to the "bands of Pleiades," and the question would be whether Job had created the band which united the stars composing that constellation in so close union; whether he had bound them together in a cluster or bundle. This idea is adopted by Rosenmuller, Umbreit, and Noyes. Herder renders it, "the brilliant Pleiades." The word "bands" applied to the Pleiades is not unfrequently used in Persian poetry. They were spoken of as a band or ornament for the forehead - or compared with a headband made up of diamonds or pearls. Thus, Sadi, in his Gullstan, p. 22, (Amsterdam, 1651), speaking of a garden, says," The earth is strewed, as it were, with emeralds, and the bands of Pleiades appear upon the boughs of the trees." So Hafiz, another Persian poet, says, in one of his odes, "Over thy songs heaven has strewed the bands of the Pleiades as a seal of immortality." The Greenlanders call the Pleiades killukturset, a name given to them because they appear to be bound together.

"Egede's Account of the Greenland Mission, p. 57;" see Rosenmuller, "Alte u. neue Morgenland, No. 768." There seems, however, no good reason for departing from the usual meaning of the word, and then the reference will be to the time when the Pleiades or the seven stars make their appearance - the season of spring. Then the winter disappears; the streams are unlocked; the earth is covered with grass and flowers; the air is sweet and balmy; and a happy influence seems to set in upon the world. There may be some allusion here to the influence which the stars were supposed to exert over the seasons and the affairs of this world, but it is not necessary to suppose this. All that is required in the interpretation of the passage is, that the appearance of certain constellations was connected with certain changes in the seasons; as with spring, summer, or winter. It was not unnatural to infer from that fact, that the constellations exerted an influence in causing those changes, and hence, arose the pretended science of astrology. But there is no necessary connection between the two. The Pleiades appear in the spring, and seem to lead on that joyous season. These stars, so closely set together, seem to be bound to one another in a sisterly union (Herder), and thus joyously usher in the spring. God asks Job whether he were the author of that band, and had thus united them for the purpose of ushering in happy influences on the world.

Or loose the bands of Orion - In regard to this constellation, see the notes at Job 9:9. The word bands here has been supposed to refer to the girdle with which it is usually represented. Orion is here described as a man girded for action, and is the pioneer of winter. It made its appearance early in the winter, and was regarded as the precursor of storms and tempests; see the quotations in the notes at Job 9:9. Thus appearing in the autumn, this constellation seems to lead on the winter. It comes with strength. It spreads its influence over the air, the earth, the waters, and binds everything at its pleasure. God here asks Job whether he had power to disarm this giant; to unloose his girdle; to divest him of strength; to control the seasons? Had he power over summer and winter, so as to cause them to go or come at his bidding, and to control all those laws which produced them?

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
31 Canst thou join the twistings of the Pleiades, Or loose the bands of Orion? 32 Canst thou bring forth the signs of the Zodiac at the right time, And canst thou guide the Bear with its children? 33 Knowest thou the laws of heaven, Or dost thou define its influence on the earth? That מעדגּות here signifies bindings or twistings (from עדן = ענד, Job 31:36) is placed beyond question by the unanimous translations of the lxx (δεσμόν) and the Targ. (שׁירי = σειράς), the testimony of the Masora, according to which the word here has a different signification from Sa1 15:32, and the language of the Talmud, in which מעדנין, Klim, c. 20, signifies the knots at the end of a mat, by loosing which it comes to pieces, and Succa, 13b, the bands (formed of rushes) with which willow-branches are fastened together above in order to form a booth (succa); but מדאני, Sabbat, 33a, signifies a bunch of myrtle (to smell on the Sabbath). מעדנות כּימה is therefore explained according to the Persian comparison of the Pleiades with a bouquet of jewels, mentioned on Job 9:9, and according to the comparison with a necklace (‛ipd-eth-thurajja), e.g., in Sadi in his Gulistan, p. 8 of Graf's translation: "as though the tops of the trees were encircled by the necklace of the Pleiades." The Arabic name thurajja (diminutive feminine of tharwân) probably signifies the richly-adorned, clustered constellation. But כּימה signifies without doubt the clustered group, (Note: The verb כום is still in general use in the Piel (to heap up, form a heap, part. mukauwam, heaped up) and Hithpa. (to accumulate) in Syria, and kôm is any village desolated in days of yore whose stones form a desolate heap comp. Fleischer, De Glossis Habichtianis, p. 41f.]. If, according to Kamus, in old Jemanic kı̂m in the sense of mukâwim signifies a confederate (synon. chilt, gils), the כּימה would be a confederation, or a heap, assemblage (coetus) of confederates. Perhaps the כימה was regarded as a troop of camels; the Beduins at least call the star directly before the seven-starred constellation of the Pleiades the hâdi, i.e., the singer riding before the procession, who cheers the camels by the sound of the hadwa (חדוה), and thereby urges them on. - Wetzst. On πλειάδες, which perhaps also bear this name as a compressed group (figuratively γότρυς) of several stars (ὅτι πλείους ὁμοῦ κατὰ συναγωγήν εἰσι), vid., Kuhn's Zeitschr. vi. 282-285.) and Beigel (in Ideler, Sternnamen, S. 147) does not translate badly: "Canst thou not arrange together the rosette of diamonds (chain would be better) of the Pleiades?" As to כּסיל, we firmly hold that it denotes Orion (according to which the Greek versions translate Ὠρίων, the Syriac gaboro, the Targ. נפלא or נפילא, the Giant). Orion and the Pleiades are visible in the Syrian sky longer in the year than with us, and there they come about 17 higher above the horizon than with us. Nevertheless the figure of a giant chained to the heavens cannot be rightly shown to be Semitic, and it is questionable whether כסיל is not rather, with Saad., Gecat., Abulwalid, and others, to be regarded as the Suhl, i.e., Canopus, especially as this is placed as a sluggish helper (כסיל, Hebr. a fool, Arab. the slothful one, ignavus) in mythical relation to the constellation of the Bear, which here is called עישׁ, as Job 9:9 עשׁ, and is regarded as a bier, נעשׁ (even in the present day this is the name in the towns and villages of Syria), which the sons and daughters forming the attendants upon the corpse of their father, slain by Ged, the Pole-star. Understood of Orion, משׁכות (with which Arab. msk, tenere, detinere, is certainly to be compared) are the chains (Arab. masakat, compes), with which he is chained to the sky; understood of Suhl, the restraints which prevent his breaking away too soon and reaching the goal. (Note: In June 1860 I witnessed a quarrel in an encampment of Mo'gil-Beduins, in which one accused the others of having rendered it possible for the enemy to carry off his camels through their negligence; and when the accused assured him they had gone forth in pursuit of the marauders soon after the raid, and only turned back at sunset, the man exclaimed: Ye came indeed to my assistance as Suhl to Ged (פזעתם לי פזע סהיל ללגדי). I asked my neighbour what the words meant, and was informed they are a proverb which is very often used, and has its origin as follows: The Ged (i.e., the Pole-star, called mismâr, משׂמר, in Damascus) slew the Na‛sh (נעשׁ), and is accordingly encompassed every night by the children of the slain Na‛sh, who are determined to take vengeance on the murderer. The sons (on which account poets usually say benı̂ instead of benât Na‛sh) go first with the corpse of their father, and the daughters follow. One of the latter is called waldâne, a lying-in woman; she has only recently given birth to a child, and carries her child in her bosom, and she is still pale from her lying-in. (The clear atmosphere of the Syrian sky admits of the child in the bosom of the waldâne being distinctly seen.) In order to give help to the Ged in this danger, the Suhl appears in the south, and struggles towards the north with a twinkling brightness, but he has risen too late; the night passes away ere he reaches his goal. Later I frequently heard this story, which is generally known among the Hauranites. - Wetzst. We add the following by way of explanation. The Pleiades encircle the Pole-star as do all stars, since it stands at the axis of the sky, but they are nearer to it than to Canopus by more than half the distance. This star of the first magnitude culminates about three hours later than the Pleiades, and rises, at the highest, only ten moon's diameters above the horizon of Damascusa significant figure, therefore, of ineffectual endeavour.) מזּרות is not distinct from מזּלות, Kg2 23:5 (comp. מזּרך, "Thy star of fortune," on Cilician coins), and denotes not the twenty-eight menzil (from Arab. nzl, to descend, turn in, lodge) of the moon, (Note: Thus A. Weber in his Abh. ber die vedischen Nachrichten von den naxatra (halting-places of the moon), 1860 (comp. Lit. Centralbl. 1859, col. 665), refuted by Steinschneider, Hebr. Bibliographie, 1861, Nr. 22, S. 93f.) but the twelve signs of the Zodiac, which were likewise imagined as menâzil, i.e., lodging-houses or burûg, strongholds, in which one after another the sun lodges as it describes the circle of the year. (Note: The names "the Ram, the Bull," etc., are, according to Epiphanius, Opp. i. p. 34f. (ed. Petav.), transferred from the Greek into the Jewish astrology, vid., Wissenschaft Kunst Judenthum, S. 220f.) The usage of the language transferred lzm also to the planets, which, because they lie in the equatorial plane of the sun, as the sun (although more irregularly), run through the constellations of the Zodiac. The question in Job 38:32 therefore means: canst thou bring forth the appointed zodiacal sign for each month, so that (of course with the variation which is limited to about two moon's diameters by the daily progress of the sun through the Zodiac) it becomes visible after sunset and is visible before sunset? On Job 38:33 vid., on Gen 1:14-19. משׁטר is construed after the analogy of רדה בּ, עצר, משׁל; and שׁמים, as sing. (Ew. 318, b).

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

31 Canst thou join the twistings of the Pleiades,

Or loose the bands of Orion?

32 Canst thou bring forth the signs of the Zodiac at the right time,

And canst thou guide the Bear with its children?

33 Knowest thou the laws of heaven,

Or dost thou define its influence on the earth?

That מעדגּות here signifies bindings or twistings (from עדן = ענד, Job 31:36) is placed beyond question by the unanimous translations of the lxx (δεσμόν) and the Targ. (שׁירי = σειράς), the testimony of the Masora, according to which the word here has a different signification from Sa1 15:32, and the language of the Talmud, in which מעדנין, Klim, c. 20, signifies the knots at the end of a mat, by loosing which it comes to pieces, and Succa, 13b, the bands (formed of rushes) with which willow-branches are fastened together above in order to form a booth (succa); but מדאני, Sabbat, 33a, signifies a bunch of myrtle (to smell on the Sabbath). מעדנות כּימה is therefore explained according to the Persian comparison of the Pleiades with a bouquet of jewels, mentioned on Job 9:9, and according to the comparison with a necklace (‛ipd-eth-thurajja), e.g., in Sadi in his Gulistan, p. 8 of Graf's translation: "as though the tops of the trees were encircled by the necklace of the Pleiades." The Arabic name thurajja (diminutive feminine of tharwân) probably signifies the richly-adorned, clustered constellation. But כּימה signifies without doubt the clustered group,

(Note: The verb כום is still in general use in the Piel (to heap up, form a heap, part. mukauwam, heaped up) and Hithpa. (to accumulate) in Syria, and kôm is any village desolated in days of yore whose stones form a desolate heap comp. Fleischer, De Glossis Habichtianis, p. 41f.]. If, according to Kamus, in old Jemanic kı̂m in the sense of mukâwim signifies a confederate (synon. chilt, gils), the כּימה would be a confederation, or a heap, assemblage (coetus) of confederates. Perhaps the כימה was regarded as a troop of camels; the Beduins at least call the star directly before the seven-starred constellation of the Pleiades the hâdi, i.e., the singer riding before the procession, who cheers the camels by the sound of the hadwa (חדוה), and thereby urges them on. - Wetzst.

On πλειάδες, which perhaps also bear this name as a compressed group (figuratively γότρυς) of several stars (ὅτι πλείους ὁμοῦ κατὰ συναγωγήν εἰσι), vid., Kuhn's Zeitschr. vi. 282-285.)

and Beigel (in Ideler, Sternnamen, S. 147) does not translate badly: "Canst thou not arrange together the rosette of diamonds (chain would be better) of the Pleiades?"

As to כּסיל, we firmly hold that it denotes Orion (according to which the Greek versions translate Ὠρίων, the Syriac gaboro, the Targ. נפלא or נפילא, the Giant). Orion and the Pleiades are visible in the Syrian sky longer in the year than with us, and there they come about 17 higher above the horizon than with us. Nevertheless the figure of a giant chained to the heavens cannot be rightly shown to be Semitic, and it is questionable whether כסיל is not rather, with Saad., Gecat., Abulwalid, and others, to be regarded as the Suhl, i.e., Canopus, especially as this is placed as a sluggish helper (כסיל, Hebr. a fool, Arab. the slothful one, ignavus) in mythical relation to the constellation of the Bear, which here is called עישׁ, as Job 9:9 עשׁ, and is regarded as a bier, נעשׁ (even in the present day this is the name in the towns and villages of Syria), which the sons and daughters forming the attendants upon the corpse of their father, slain by Ged, the Pole-star. Understood of Orion, משׁכות (with which Arab. msk, tenere, detinere, is certainly to be compared) are the chains (Arab. masakat, compes), with which he is chained to the sky; understood of Suhl, the restraints which prevent his breaking away too soon and reaching the goal.

(Note: In June 1860 I witnessed a quarrel in an encampment of Mo'gil-Beduins, in which one accused the others of having rendered it possible for the enemy to carry off his camels through their negligence; and when the accused assured him they had gone forth in pursuit of the marauders soon after the raid, and only turned back at sunset, the man exclaimed: Ye came indeed to my assistance as Suhl to Ged (פזעתם לי פזע סהיל ללגדי). I asked my neighbour what the words meant, and was informed they are a proverb which is very often used, and has its origin as follows: The Ged (i.e., the Pole-star, called mismâr, משׂמר, in Damascus) slew the Na‛sh (נעשׁ), and is accordingly encompassed every night by the children of the slain Na‛sh, who are determined to take vengeance on the murderer. The sons (on which account poets usually say benı̂ instead of benât Na‛sh) go first with the corpse of their father, and the daughters follow. One of the latter is called waldâne, a lying-in woman; she has only recently given birth to a child, and carries her child in her bosom, and she is still pale from her lying-in. (The clear atmosphere of the Syrian sky admits of the child in the bosom of the waldâne being distinctly seen.) In order to give help to the Ged in this danger, the Suhl appears in the south, and struggles towards the north with a twinkling brightness, but he has risen too late; the night passes away ere he reaches his goal. Later I frequently heard this story, which is generally known among the Hauranites. - Wetzst.

We add the following by way of explanation. The Pleiades encircle the Pole-star as do all stars, since it stands at the axis of the sky, but they are nearer to it than to Canopus by more than half the distance. This star of the first magnitude culminates about three hours later than the Pleiades, and rises, at the highest, only ten moon's diameters above the horizon of Damascusa significant figure, therefore, of ineffectual endeavour.)

מזּרות is not distinct from מזּלות, Kg2 23:5 (comp. מזּרך, "Thy star of fortune," on Cilician coins), and denotes not the twenty-eight menzil (from Arab. nzl, to descend, turn in, lodge) of the moon,

(Note: Thus A. Weber in his Abh. ber die vedischen Nachrichten von den naxatra (halting-places of the moon), 1860 (comp. Lit. Centralbl. 1859, col. 665), refuted by Steinschneider, Hebr. Bibliographie, 1861, Nr. 22, S. 93f.)

but the twelve signs of the Zodiac, which were likewise imagined as menâzil, i.e., lodging-houses or burûg, strongholds, in which one after another the sun lodges as it describes the circle of the year.

(Note: The names "the Ram, the Bull," etc., are, according to Epiphanius, Opp. i. p. 34f. (ed. Petav.), transferred from the Greek into the Jewish astrology, vid., Wissenschaft Kunst Judenthum, S. 220f.)

The usage of the language transferred lzm also to the planets, which, because they lie in the equatorial plane of the sun, as the sun (although more irregularly), run through the constellations of the Zodiac. The question in Job 38:32 therefore means: canst thou bring forth the appointed zodiacal sign for each month, so that (of course with the variation which is limited to about two moon's diameters by the daily progress of the sun through the Zodiac) it becomes visible after sunset and is visible before sunset? On Job 38:33 vid., on Gen 1:14-19. משׁטר is construed after the analogy of רדה בּ, עצר, משׁל; and שׁמים, as sing. (Ew. 318, b).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Bind - Restrain or hinder them. Pleiades - The seven stars, which bring in the spring. Bands - By which it binds up the air and earth, by bringing storms of rain and hail or frost and snow. Orion - This constellation rises in November, and brings in winter. Both summer and winter will have their course? God indeed can change them when he pleases, can make the spring cold, and so bind the influences of Pleiades, and the winter warm, and so loose the bands of Orion; but we cannot.

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

Bind - Restrain or hinder them. Pleiades - The seven stars, which bring in the spring. Bands - By which it binds up the air and earth, by bringing storms of rain and hail or frost and snow. Orion - This constellation rises in November, and brings in winter. Both summer and winter will have their course? God indeed can change them when he pleases, can make the spring cold, and so bind the influences of Pleiades, and the winter warm, and so loose the bands of Orion; but we cannot.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Canst thou bind the sweet influences of Pleiades - The Pleiades are a constellation in the sign Taurus. They consist of six stars visible to the naked eye; to a good eye, in a clear night, seven are discernible; but with a telescope ten times the number may be readily counted. They make their appearance in the spring. Orion may be seen in the morning, towards the end of October, and is visible through November, December, and January; and hence, says Mr. Good, it becomes a correct and elegant synecdoche for the winter at large. The Pleiades are elegantly opposed to Orion, as the vernal renovation of nature is opposed to its wintry destruction; the mild and open benignity of spring, to the severe and icy inactivity of winter. I have already expressed my mind on these supposed constellations, and must refer to my notes on Job 9:9, etc., and to the learned notes of Doctor Hales and Mr. Mason Good on these texts. They appear certain, where I am obliged to doubt; and, from their view of the subject, make very useful and important deductions. I find reluctance in departing from the ancient versions. In this case, these learned men follow them; I cannot, because I do not see the evidence of the groundwork; and I dare not draw conclusions from premises which seem to me precarious, or which I do not understand. I wish, therefore, the reader to examine and judge for himself. Coverdale renders the Job 38:31 and Job 38:32 verses thus: Hast thou brought the VII starres together? Or, Art thou able to breake the circle of heaven? Canst thou bringe forth the morynge starre, or the evenynge starre, at convenient tyme, and conveye them home agayne?

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

Canst thou bind the sweet influences of Pleiades - The Pleiades are a constellation in the sign Taurus. They consist of six stars visible to the naked eye; to a good eye, in a clear night, seven are discernible; but with a telescope ten times the number may be readily counted. They make their appearance in the spring. Orion may be seen in the morning, towards the end of October, and is visible through November, December, and January; and hence, says Mr. Good, it becomes a correct and elegant synecdoche for the winter at large. The Pleiades are elegantly opposed to Orion, as the vernal renovation of nature is opposed to its wintry destruction; the mild and open benignity of spring, to the severe and icy inactivity of winter. I have already expressed my mind on these supposed constellations, and must refer to my notes on Job 9:9, etc., and to the learned notes of Doctor Hales and Mr. Mason Good on these texts. They appear certain, where I am obliged to doubt; and, from their view of the subject, make very useful and important deductions. I find reluctance in departing from the ancient versions. In this case, these learned men follow them; I cannot, because I do not see the evidence of the groundwork; and I dare not draw conclusions from premises which seem to me precarious, or which I do not understand. I wish, therefore, the reader to examine and judge for himself.

Coverdale renders the Job 38:31 and Job 38:32 verses thus:

Hast thou brought the VII starres together? Or, Art thou able to breake the circle of heaven? Canst thou bringe forth the morynge starre, or the evenynge starre, at convenient tyme, and conveye them home agayne?

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