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Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south - For this translation the original words are תמן והדרי וכימה כסיל עש עשה oseh ash, kesil, vechimah vehadrey theman, which are thus rendered by the Septuagint: Ὁ ποιων Πλειαδα, και Ἑσπερον, και Αρκτουρον, και ταμεια νοτου ; "Who makes the Pleiades, and Hesperus, and Arcturus, and Orion, and the chambers of the south."
The Vulgate, Qui facit Arcturum, et Oriona, et Hyadas, et interiora Austri; "Who maketh Arcturus, and Orion, and the Hyades, and the innermost chambers of the south."
The Targum follows the Hebrew, but paraphrases the latter clause thus: "and the chambers or houses of the planetary domination in the southern hemisphere."
The Syrian and Arabic, "Who maketh the Pleiades, and Arcturus, and the giant, (Orion or Hercules), and the boundaries of the south."
Coverdale has, He maketh the waynes of heaven, the Orions, the vii starres and the secrete places of the south. And on the vii starres he has this marginal note: some call these seven starres, the clock henne with hir chickens. See below.
Edmund Becke, in his edition, 1549, follows Coverdale, but puts Vaynes of heaven for waynes, which Carmarden, in his Bible, Rouen, 1566, mistaking, changes into Waves of heaven.
Barker's Bible, 1615, reads, "He maketh the starres Arcturus, Orion, and Pleiades, and the climates of the south." On which he has this note, "These are the names of certain starres, whereby he meaneth that all starres, both knowen and unknowen, are at His appointment."
Our early translators seem to agree much with the German and Dutch: Er machet, den wagen am himmel, und Orion, und die Gluken, und die Sterne gegen mittag; "He maketh the wagon of heaven, (Charles's wain), and Orion, and the clucking hen, (the Pleiades), and the stars of the mid-day region." See above, under Coverdale.
The Dutch version is not much unlike the German, from which it is taken: Die den wagen maecht, den Orion, ende het sevengesternte, end de binnenkameren ban't Zuyden.
The European versions, in general, copy one or other of the above, or make a compound translation from the whole; but all are derived ultimately from the Septuagint and Vulgate.
As to the Hebrew words, they might as well have been applied to any of the other constellations of heaven: indeed, it does not appear that constellations are at all meant. Parkhurst and Bate have given, perhaps, the best interpretation of the words, which is as follows: -
"כימה kimah, from כמה camah, to be hot or warm, denotes genial heat or warmth, as opposed to עש ash, a parching, biting air, on the one side; and כסיל kesil, the rigid, contracting cold, on the other; and the chambers (thick clouds) of the south." See more in Parkhurst, under כמה .
I need scarcely add that these words have been variously translated by critics and commentators. Dr. Hales translates kimah and kesil by Taurus and Scorpio; and, if this translation were indubitably correct, we might follow him to his conclusions, viz., that Job lived 2337 years before Christ! See at the end of this chapter, Job 9:35; (note).
Which maketh Arcturus - This verse, with others of the same description in the book of Job, is of special importance, as they furnish an illustration of the views which prevailed among the patriarchs on the subject of astronomy. There are frequent references to the sciences in this book (see the Introduction), and there is no source of illustration of the views which prevailed in the earliest times in regard to the state of the sciences, so copious as can be found in this poem. The thoughts of people were early turned to the science of astronomy. Not only were they led to this by the beauty of the heavens, and by the instinctive promptings of the human mind to know something about them, but the attention of the Chaldeans and of the other Oriental nations was early drawn to them by the fact that they were shepherds, and that they passed much of their time in the open air at night, watching their flocks.
Having nothing else to do, and being much awake, they would naturally contrive to relieve the tediousness of the night by watching the movements of the stars; and they early gave employment to their talents, by endeavoring to ascertain the influence which the stars exerted over the fates of people, and to their imagination, by dividing the heavens into portions, having a fancied resemblance to certain animals, and by giving them appropriate names. Hence, arose the arrangement of the stars into constellations, and the names which they still bear. The Hebrew word rendered Arcturus, is עשׁ ‛ayı̂sh The Septuagint renders it, Πλειάδα Pleiada - the Pleiades. Jerome, Arcturum. The Hebrew word usually means a moth, Job 4:19; Job 13:28; Job 27:18. It also denotes the splendid constellation in the northern hemisphere, which we call Ursa Major, the Great Bear, Arcturus, or the Wain; compare Niebuhr, Des. of Arabia, p. 114.
The word עשׁ ‛ayı̂sh does not literally mean a bear, but is made by aphaeresis from the Arabic nas, by the excision of the initial n - as is common in Arabic; see Bochart, Hieroz. P. II. Lib. I. c. xvi. p. 113,114. The word in Arabic means a bier, and is the name given to the constellation which we denominate Ursa Major, “because,” says Bochart, “the four stars, which are a square, are regarded as a bier, on which a dead body is borne. The three following (the tail of the bear) are the daughters or sons which attend the funeral as mourners.” This name is often given to this constellation in Arabic. The Arabic name is Elna‘sch, the bier. “The expression,” says Ideler, “denotes particularly the bier on which the dead are borne, and taken in this sense, each of the two biers in the Ursa Major and Ursa Minor is accompanied by three mourning-women. The biers and the mourning-women together, are called Benâtna'sch literally, daughters of the bier; that is, those who pertain to the bier.”
Untersuchungen uber den Ursprung und die Bedeutung der Sternnamen, S. 419; compare Job 38:32: “Canst thou guide Arcturus with his sons?” Schultens regards the word עשׁ ‛ayı̂sh as synonymous with the Arabic asson, night-vigil, from assa to go about by night, and supposes this constellation to be so called, because it always revolves around the pole, and never sets. The situation and figure of this constellation are well known. It is seen at all times in the northern part of the heavens, perpetually revolving around the North Star, and two of its principal stars point to the North Star always. Its resemblance to a bear, is quite fanciful - as it might be imagined as well to resemble any other object. The design of this fancy was merely to assist the memory. The only thing which seems to have suggested it was its slight resemblance to an animal followed by its young. Thus, the stars, now known as the “tail,” might have been supposed to resemble the cubs of a bear following their dam.
The comparison of the constellation to a bier, and the movement to a funeral procession, with the sons or daughters of the deceased following on in the mourning train, is much more poetical and beautiful. This constellation is so conspicuous, that it has been an object of interest in all ages, and has been one of the groups of stars most attentively observed by navigators, as a guide in sailing. The reason was, probably, that as it constantly revolved around the North Pole, it could always be seen in clear weather, and thus the direction in which they were sailing, could always be told. It has had a great variety of names. The name Ursa Major, or the Great Bear, is that which is commonly given to it. It is a remarkable fact, also, that while this name was given to it in the East a tribe of the American Indians - the Iroquois, also gave the same name of the Great Bear to it. This is remarkable, because, so far as known, they had no communication with each other, and because the name is perfectly arbitrary.
Is this an evidence that the natives of our country, North America, derived their origin from some of the nations of the East? In some parts of England the constellation is called “Charles‘ Wain,” or Wagon, from its fancied resemblance to a waggon, drawn by three horses in a line. Others call it the Plow. The whole number of visible stars in this constellation is eighty seven, of which one is of the first, three of the second, seven of the third, and about twice as many of the fourth magnitude. The constellations of Ursa Major and Ursa Minor were represented by the ancients, under the image of a waggon drawn by a team of horses. This is alluded to by the Greek poet, Aratus, in an address to the Athenians:
The one called Helix, soon as day retires.
Observed with ease lights up his radiant fires;
The other smaller and with feebler beams,
In a less circle drives his lazy teams:
But more adapted for the sailor‘s guide,
Whene‘er by night he tempts the briny tide.
Among the Egyptians these two constellations are represented by the figures of bears, instead of waggons. Whence the Hebrew name is derived is not quite certain; but if it be from the Arabic, it probably means the same - a bier. There seems no reason to doubt, however, that the Ursa Major is intended; and that the idea here is, that the greatness of God is shown by his having made this beautiful constellation.
Orion - The Vulgate renders this Orion, the Septuagint, “ Εσπερον Hesperon Hesperus - that is, the evening star, Venus. The word כסיל kesı̂yl is from כסל kâsal to be fat or fleshy; to be strong, lusty, firm; and then to be dull, sluggish, stupid - as fat persons usually are. Hence, the word כסיל kesı̂yl means a fool, Psalm 49:11; Proverbs 1:32; Proverbs 10:1, It is used here, however, to denote a constellation, and by most interpreters it is supposed to denote the constellation Orion, which the Orientals call a giant. “They appear to have conceived of this constellation under the figure of an impious giant bound upon the sky.” Gesenius. Hence the expression, Job 38:31; “Canst thou loose the bands of Orion?” According to the Eastern tradition, this giant was Nimrod, the founder of Babylon, afterward translated to the skies; see the notes at Isaiah 13:10, where it is rendered constellation. Virgil speaks of it as the Stormy Orion:
Cam subito aseurgons fluctu nimbosus Orion.
Aeneid i. 535.
And again:
Dum pelago desaevit heims, et aquosus Orion.
Aeneid iv. 52.
In another description of Orion by Virgil, it is represented as armed with gold, or surrounded by a yellow light:
Arcturum, pluviasque Hyadas, geminosque Triones,
Armatumque auro circumspicit Oriona.
Aeneid iii. 516,517.
According to the fancy of the ancients, Orion was a mighty hunter, the attendant of Diana, who having offered violence to her was stung to death by a scorpion which she had provided for that purpose. After his death he was translated to heaven, and made a constellation. Others say that he was the son of Neptune and Queen Euryale, a famous Amazonian huntress; and possessing the disposition of his mother, he became the greatest hunter in the world, and made a boast that there was no animal on earth that he could not subdue. To punish this vanity, it is said that a scorpion sprang out of the earth, and bit his foot, so that he died, but that at the request of Diana he was placed among the stars, and directly opposite to the scorpion that caused his death. On the names given to this constellation in Arabic, and the origin of the name Orion among the Greeks, see Ideler, Unter. uber den Urs. u. die Bedeut. der Stern. s. 212-227,331-336. The name El -dscebbâr the giant, or hero, is that which is commonly given to it in Arabic. The constellation Orion is usually mentioned by the ancients as connected with storms, and hence, is called nimbosus Orion by Virgil, and tristis Orion by Horace. The reason of this was, that its rising usually occurred at those seasons of the year when storms prevailed, and hence, it was supposed to be their cause - as we connect the rising of the dog-star with the idea of intense heat.
The situation of Orion is on the equator, midway between the poles of the heavens. It comes to the meridian about the 23d of January. The whole number of visible stars in it is seventy-eight, of which two are of the first magnitude, four of the second, three of the third, and fifteen of the fourth. It is regarded as the most beautiful of the constellations, and when it is on the meridian there is then above the horizon the most magnificent view of the celestial bodies that the firmament exhibits. On the celestial maps it is represented by the figure of a man in the attitude of assaulting the Bull, with a sword in his belt, a huge club in his right hand, and a lion-skin in the left to serve him for a shield. The principal stars are four, in the form of a long square or parallelogram, intersected by the “Three Stars” in the middle called “The Ell and the Yard.” The two upper ones are represented one on each shoulder, and of the two lower ones one is in the left foot, and the other on the right knee. The position of the constellation may be seen by anyone by remarking that the “Three Stars” in the belt are those which point to the Pleiades or seven stars on the one side, and to the dog star on the other. This constellation is mentioned by Homer, as it is indeed by most of the Classical writers:
Πληΐάδας θ ̓, Ὑάδος τε, τό τε σθένος Ὠρίωνος.
Plēiadas th' Huadas te to te sthenos Ōriōnos - Iliad, σ sIt may furnish an illustration of the vastness of the starry heavens to remark, that in the sword of the constellation Orion there is a nebula which is almost visible to the naked eye, which is computed to be 2,200,000,000,000,000,000, or two trillion, two hundred thousand billion times larger than the sun! Dr. Dick, Chr. Keepsake for 1840, p. 184. If, then, Job, with his limited views of astronomy, saw in this constellation an impressive proof of the greatness of the Almighty, how much more sublime should be our views of God! We see this constellation not merely as a beautiful object in the sky - a collection of bright and beautiful gems - but we see it as so vast as to surpass our comprehension, and behold in it a single nebula, or speck - not quite visible to the naked eye - that mocks all our powers of conception! It may be added, that by the aid of a telescope about two thousand stars have been seen in this constellation.
And Pleiades - The seven stars. The Hebrew word is כימה kı̂ymâh a heap or cluster. The name is given to the cluster of stars in the neck of the constellation Taurus, of which seven are the principal. Six or seven may be usually seen if the eye is directed toward it; but if the eye be turned carelessly aside while the attention is fixed on the group, many more may be seen. For, “it is a very remarkable fact,” says Sir John Herschell, “that the center of the visual organ is by far less sensible to feeble impressions of light than the exterior portion of the retina.” Ast. p. 398. Telescopes show fifty or sixty large stars there crowded together into a small space. Rheita affirms that he counted two hundred stars in this small cluster. In regard to the Pleiades, Ideler makes the following remarks. “These stars were by the ancients sometimes denoted by the singular, Πλειὰς Pleias and sometimes by the plural, Πλειάδες Pleiades (in metrical composition, Πληΐάδες Plēiades ), Pleiades. They are mentioned by Homer, Iliad, σ s Odyssey ε e and by Hesiod, Ἐργ Erg 383,615. Hesiod mentions the cluster as the daughter of Atlas - Ἀτλαγενεῖς Atlageneis The name Atlantides, which so often occurs among the Romans, signifies the same thing. Their mythological names are Alcyone, Merope, Celaeno, Electra, Sterope or Asterope, Taygete, and Maia. There is some uncertainty among the ancient writers from where the name Pleiades is derived. Among most etymologists, the name has respect to navigation, and the derivation is from ἀπὸ τοῦ πλεῖν apo tou plein - because the time of navigation commenced with the rising of the Pleiades in the first part of May, and ended with their setting in the first part of November. But perhaps the name is derived simply from πλέος pleos πλεῖος pleios full, so that it merely denotes a condensed assemblage of stars, which Manilius, iv. 523, expresses by glomerabile sidus. Aratus, v. 257, says that the Pleiades were called ἑπτάποροι heptaporoi - those which walked in seven paths, although but six stars can be seen. In a similar sense Ovid, speaking of the Pleiades, says,
Quae septem dici, sex tamen esse solent.
Fast. iv. 170.
Hipparchus, on the contrary, affirms that in a clear night, when there is no moon, seven stars can be seen. The difference of these views is easily explained. The group consists of one star of the third magnitude, three of the fifth, two of the sixth, and many smaller stars. It requires a very keen vision to be able to distinguish in the group more than six stars. Since therefore, among the ancients, it was commonly believed that there were no more than six, and yet among them. as with us, the name the seven stars was given to them, the opinion arose that one star of the seven had been lost. Some supposed that it had been smitten by lightning, others thai it had united itself to the middle star in the tail of the Ursa Major, and others gave to the belief a mythic signification, as is mentioned by Ovid in the place above referred to. The Romans called the Pleiades Vergiliae, because they arose in the spring. The Arabians called those stars El -thoreja - meaning abundant, copious, and answering to the Greek Πλειὰς Pleias Pleias. The Asiatic poets Sadi, Hafiz, and others, always mention these stars as a beautiful rosette, with one brilliant. Sadi, in the description of a beautiful garden, says “The ground was strewed with pieces of enamel, and bands of Pleiades appeared to hang on the branches of the trees.” Hafiz says, “The heavens bear up thy poems - the pearly rosette of the Pleiades as the seal of immortality. Beigel, who has translated these poets, adds, “In this genuine Oriental spirit must we understand the words of Job, ‹Canst thou bind the brilliant rosettes of the Pleiades? that is, Who can say that he has placed this collection of brilliants as a rosette in the sky?” Ideler, Untersuchungen u. den Urs. u. die Bedeut. der Sternnamen, s. 143147.
And the chambers of the south - What is the exact idea to be attached to this expression, it is not easy to say. Probably it means the remote regions of the south, or the part of the heavens which is not visible to the inhabitants of the northern hemisphere. The word rendered chambers means in the Scriptures a private apartment of a dwelling; a part that is separated from the rest by a curtain; a harem, etc. Hence, it may mean the abodes of the stars in the south - comparing the heavens with an immense tent, and regarding it as divided into separate apartments. It may mean here the stars which are hidden, as it were, in the recesses of the southern hemisphere, like the private apartments of a house, which all were not allowed to enter. There are some intimations in the book of Job that the true structure of the earth was not unknown at that remote period of the world (compare the notes at Job 26:7); and if so, then this may refer to the constellations in the south which are invisible to an inhabitant of the northern hemisphere. There is no impropriety, at any rate, in supposing that those who had traveled into the south had brought reports of stars and constellations seen there which are invisible to an inhabitant of northern Arabia.