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Yet man is born unto trouble - לעמל leamal, to labor. He must toil and be careful; and if in the course of his labor he meet with trials and difficulties, he should rise superior to them, and not sink as thou dost.
As the sparks By upward - עוף יגביהי רשף ובני ubeney resheph yagbihu uph ; And the sons of the coal lift up their flight, or dart upwards. And who are the sons of the coal? Are they not bold, intrepid, ardent, fearless men, who rise superior to all their trials; combat what are termed chance and occurrence; succumb under no difficulties; and rise superior to time, tide, fate, and fortune? I prefer this to all the various meanings of the place with which I have met. Coverdale translates, It is man that is borne unto mysery, like as the byrde for to fle. Most of the ancient versions give a similar sense.
Yet man is born unto trouble - All this is connected with the sentiment in Job 5:8 ff. The meaning is, that “since afflictions are ordered by an intelligent Being, and since man is born unto trouble as the sparks fly upward, therefore it is wise to commit our cause to God, and not to complain against him.” Margin, or labor. The word here (עמל ‛âmâl ) rather means trouble, or affliction, than labor. The sense is, that as certainly as man is born, so sure is it that he will have trouble. It follows from the condition of our being, as certainly as that unconscious objects will follow the laws of their nature - that sparks will ascend. This seems to have a proverbial cast, and was doubtless regarded as a sentiment universally true. It is as true now as it was then; for it is still the great law of our being, that trouble as certainly comes sooner or later, as that material objects obey the laws of nature which God has impressed on them.
As the sparks fly upward - The Hebrew expression here is very beautiful - “as רשׁף בני benēy reshep - the sons of flame fly.” The word used (רשׁף reshep ) means flame, lightning; the sons, or children of the flame, are that which it produces; that is, sparks. Gesenius strangely renders it, “sons of the lightning; that is, birds of prey which fly as swift as the lightning.” So Dr. Good, “As the bird-tribes are made to fly upwards.” So Umbreit renders it, Gleichwie die Brut des Raubgeflugels sich hoch in Fluge hebt - “as a flock of birds of prey elevate themselves on the wing.” Noyes adopts the construction of Gesenius; partly on the principle that man would be more likely to be compared to birds, living creatures, than to sparks. There is considerable variety in the interpretation of the passage. The Septuagint renders it, νεοσσοι δε γυπος neossoi de gupos - the young of the vulture. The Chaldee, מזיקי בני benēy mezēyqēy - “the sons of demons.” Syriac “Sons of birds.” Jerome, “Man is born to labor, and the bird to flight” - et avis ad volatum. Schultens renders it, “glittering javelins,” and Arius Montanus, “sons of the live coal.” It seems to me that our common version has expressed the true meaning. But the idea is not essentially varied whichever interpretation is adopted. It is, that as sparks ascend, or as birds fly upward - following the laws of their being - so is trouble the lot of man. It certainly comes; and comes under the direction of a Being who has fixed the laws of the inferior creation. It would be wise for man, therefore, to resign himself to God in the times when those troubles come. He should not sit down and complain at this condition of things, but should submit to it as the law of his being, and should have sufficient confidence in God to believe that he orders it aright.