10. None of them dumb (820) He now speaks in a more general way, for he now takes in the natural voices of animals. He uses the term dumb here, to mean confused — as opposed to an articulate voice; for the barking of dogs differs from the neighing of horses, and the roaring of lions from the braying of asses. Every kind of bird, too, has its own particular way of singing and chirping. The whole order of nature, therefore, as appointed by God, invites us to observe a distinction. (821)
(820) “That in this passage,” says Dr. Henderson, “ φωνὴ, which properly signifies sound, then voice, must be taken in the sense of language or dialect, is evident: for it would not be true, that there are no sounds or voices in the world ( ἄφωνων) without signification, according as these terms are usually understood. The meaning is — every language is intelligible to some nation or other; and it is only to persons who are ignorant of it, that its words are destitute of signification. This the Apostle illustrates in a very forcible manner: ‘Therefore, if I know not the, meaning of the voice, ( τὢς φωνὢς, of the language,) I shall be to him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.’ We shall be like two foreigners, who do not understand each other’s tongue. The very use of the term interpret and interpretation, as applied to this subject, also proves that he could only have intelligent language in view: it being a contradiction in terms to speak of interpreting that which has no meaning.” Henderson on Inspiration. — Ed
(821) “ C’est a dire, nous monstre aucunement qu’il faut parler en sorte que nous soyons entendus;” — “That is to say, it shows us, in a manner, that we must speak so as to be understood.”