As a bird that wandereth from her nest, so is a man that wandereth from his place.

As a bird that wandereth from her nest, so is a man that leaveth his place.

As a bird wandering from her nest, So is a man wandering from his place.

As a bird that wanders from her nest, so is a man that wanders from his place.

Like a bird wandering from the place of her eggs is a man wandering from his station.

Just like a bird migrating from her nest, so also is a man who abandons his place.

Change of place is thought of as in itself an evil. It is not easy for the man to find another home or the bird another nest. The maxim is characteristic of the earlier stages of Hebrew history, before exile and travel had made change of country a more familiar thing. Compare the feeling which made the thought of being "a fugitive and a vagabond" Genesis 4:12-13 the most terrible of all punishments.

Is a bird that wandereth from her nest - Leaving her own brood, places of retreat, and feeding-ground behind, and going into strange countries, where she is exposed to every kind of danger. So is the man who leaves his family connections and country, and goes into strange parts to find employment, better his circumstances, make a fortune, etc. I have seen multitudes of such wanderers from their place come to great misery and wretchedness. God's general advice is, "Do good, and dwell in the land; and verily thou shalt be fed."

As a bird that wandereth from her nest,.... To seek for food for herself and her young; or that leaves it without returning to it, and so her eggs or her young are exposed, and she herself liable to fall into the hands of birds of prey, or of the fowler, when she would be safe in her nest; as there was a law in Israel in her favour, Deuteronomy 22:6; or as one that is forced out and obliged to wander from place to place, Isaiah 16:2;
so is a man that wandereth from his place; who, in time of famine and distress, goes into other parts for bread, as Jacob's sons went down into Egypt; and such are they in a spiritual sense who leave all, and follow Christ for food for their souls; or who are forced to flee from place to place, and wander about in deserts and mountains, in dens and caves of the earth, because of the persecution of their enemies; or rather it is to be taken in an ill sense and applied to such who abide not in the calling whereunto they are called; dislike, and are unsatisfied with, their present business of life, and seek new employments, which oftentimes is to the hurt and detriment of themselves and families; and also to such who wander from the way of spiritual understanding, from the place of divine worship, from the word, ordinances, and commandments of the Lord; see Proverbs 21:16.

Every man has his proper place in society, where he may be safe and comfortable.

Such are not only out of place, but out of duty and in danger.

8 As a bird that wandereth from her nest,
So is a man that wandereth from his home.
It is not a flying out that is meant, from which at any moment a return is possible, but an unwilling taking to flight (lxx 8b: ὅταν ἀποξενωθῇ; Venet.: πλανούμενον πλανούμενος); for עוף נודד, Isaiah 16:2, cf. Jeremiah 4:25, birds that have been frightened; and נדד, Proverbs 21:15., designates the fugitive; cf. נע ונד, Genesis 4:14, and above, Proverbs 26:2, where נוּד designates aimless roving about. Otherwise Fleischer: "warning against unnecessary roaming about, in journeyings and wanderings far from home: as a bird far from its nest is easily wounded, caught, or killed, so, on such excursions, one easily comes to injury and want. One may think of a journey in the East. The Arabs say, in one of their proverbs: âlsafar ḳaṭ'at man âlklyym (= journeying is a part of the pains of hell)." But נדד here is not to be understood in the sense of a libere vagari. Rightly C. B. Michaelis: qui vagatur extorris et exul a loco suo sc. natali vel habitationis ordinariae. This proverb mediately recommends the love of one's fatherland, i.e., "love to the land in which our father has his home; on which our paternal mansion stands; in which we have spent the years of our childhood, so significant a part of one's whole life; from which we have derived our bodily and intellectual nourishment; and in which home we recognise bone of our bone and flesh of our flesh."
(Note: Gustave Baur's article "Vaterlandsliebe," in Schmid's Pdagogischer Encyklopdie.)
But next it says, that to be in a strange land must be an unhappiness, because a man never feels better than at home, as the bird in its nest. We say: Heimat [home] - this beautiful word becomes the German language, which has also coined the expressive idea of Heimweh [longing for home]; the Hebrews. uses, to express the idea of home, the word מקומי; and of fatherland, the word ארצי or אדמתי. The Hebrews. שׁבוּת corresponds
(Note: The translators transfer to this place a note from vol. ii. p. 191f. of the author's larger Comm. . den Psalter, to which Delitzsch refers the reader: - "The modern High German adj. elend, middle High German ellende, old High German alilandi, elilendi, or elilenti, is composed of ali and land. The adj. ali occurs only in old High German in composition. In the Gothic it is found as an independent adj., in the sense of alius and ἄλλυς (vid., Ulfilas, Galatians 5:10). The primary meaning of elilenti is consequently: of another country, foreign. In glosses and translations it is rendered by the Lat. words peregrinus, exul, advena, also captivus. In these meanings it occurs very frequently. In the old High German translation of Ammonius, Diatessaron, sive Harmoniae in quatuor Evangelica, the word proselytism, occurring in Matthew 23:15, is rendered by elilantan. To the adj. the old High German subst. corresponds. This has the meaning exilium, transmigratio, captivitas. The connection in elilenti or elilentes, used adverbially, is rendered by the Lat. peregre. In the middle High German, however, the proper signification of both words greatly predominates. But as, in the old High German, the idea of miser is often at the same time comprehended in the proper signification: he who is miserable through banishment, imprisonment, or through sojourning in a strange land; thus, in several places of the middle High German, this derived idea begins to separate itself from the fundamental conception, so that ellende comes in general to be called miser. In the new High German this derived conception is almost alone maintained. Yet here also, in certain connections, there are found traces of the original idea, e.g., in's Elend schicken, for to banish. Very early also the word came to be used, in a spiritual sense, to denote our present abode, in contrast to paradise or the heavenly kingdom.... Thus, e.g., in one of Luther's hymns, when we pray to the Holy Ghost:
Das er vns behte, an vnserm ende,
Wenn wir heim farn aus diesem elende."
[That He guard us to our end
When we go home from this world.]
- Rud. von Raumer)
to the German Elend, but = Ellend, elilenti, of another land, strange.

Wandereth - That flies from place to place, whereby she is exposed to all the arts of fowlers, and to birds of prey. So - So is he who through vanity or lightness changes his abode, or his calling.