sense οὐκ ἐξέτρωσε, Aq. οὐκ εξέβαλε, Saad. la julziq. The reference of שׁורו to the female animal everywhere assumed is incorrect; on the contrary, the bullock kept for breeding is the subject; but proceeding from this, that which is affirmed is certainly referred to the female animal. For גּעל signifies to cast out, cast away; the Hiph. therefore: to cause to cast out; Rabb. in the specified signification: so to heat what has sucked in that which is unclean, that it gives it back or lets it go (לפלוט הבלוע). Accordingly Raschi explains: “he injects not useless seed into her, which might come back and be again separated (נפלט) from her inward part, without impregnation taking place.” What therefore עבּר says positively, ולא יגעיל says negatively: neque efficit ut ejiciat.[1]
It is then further, in Job 21:9, said of the female animal which has been impregnated that she does not allow it to glide away, i.e., the fruit, therefore that she brings forth (פּלּט as מלּט, המליט), and that she does not cause or suffer any untimely birth.
At the end of the strophe, Job 21:11, the poet with delicate tact makes the sufferer, who is become childless, return to the joy of the wicked in the abundance of children. שׁלּח signifies here, as Isa 32:20, to allow freedom for motion and exercise. On עויל, vid., on Job 16:11; Job 19:18. It has a similar root (Arab. ‛âl, alere) to the Arab. ‛ajjil (collect. ‛ijâl), servants, but not a similar meaning. The subj. to Job 21:12 are not the children, but the “wicked” themselves, the happy fathers of the flocks of children that are let loose.
- ↑ The Aruch under גּעל, quotes a passage of the Tosefta: מוזרות נפשׁ היפה תאכלם גיעולי ביצים מותרים באכילה, the cast away (Würflinge) eggs (i.e., such as have fallen away from the hen from a stroke on the tail of some other cause, and which are not completely formed) are allowed as food; he may eat them who does not loathe them.
