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thebeautyoftorah · 5 years ago

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BESHALACH

bs'd

Shalom.

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BESHALACH-Hidur Mitzva and Kiriat Yam Suf

This week's parsha describes the splitting of the Yam Suf (kriat Yam Suf), which is one of the fundamental events in Jewish history. The commentaries derive numerous lessons from this great miracle. A well-known aspect that we learn from kriat Yam Suf is that we should embellish the performance of mitzvot. The pasuk says [1] “This is my G-d and I will glorify Him (Zeh Keli veAnvehu); the G-d of my fathers and I will exalt him.” The Gemara [2] derives from here the idea of “we must beautify ourselves before Him though our aesthetically pleasing performance of mitzvot: Make before me a beautiful Succah, acquire a beautiful Lulav, a beautiful Sefer Torah, beautiful Tzitzit, and so forth.” This is the source for the general concept of “Hidur mitzva”.

Not only that we are expected to fulfill the mitzvot, there is an additional aspect of fulfillment that involves carrying out the mitzvah in the most beautiful way possible. For example, we can buy a pair of Tefillin for $300 that are in fact kosher, but buying an exceptionally nice pair of Tefillin with exquisite batim [housings] and exquisite writing on beautiful parchment can cost up to $900. There is an obligation to spend up to 1/3 more to do mitzvot in a more beautiful way than what would be the bare minimum way of fulfilling those same mitzvot. And learn all this from the pasuk from Shirat HaYam: Zeh Keli veAnvehu.

The obvious question is:Why is specifically here the time and place that the Torah decides to inform us of this concept of beautifying oneself before G-d with our performance of mitzvos? It does not seem to be the right place for it, in the context of Shirat HaYam.

The Mishna teaches that 10 miracles were done for our fathers at Yam Suf [3]. Meaning that the events at the Red Sea did not only involve one miracle �� the splitting of the water – but rather there were 9 other miracles that took place there. [The Meam Loez counts 50 main nissim that happened to Bene Israel from when they left Mitzrayim until after Kriat Yam Suf. He actually divides them into sub parts for a count of more than 150]. The Midrash mentions a list of the 10 different miracles referred to by the Mishna. Just to cite a few examples, besides the basic splitting of the sea, we have the following: The sea covered them on all sides including above their heads forming a tent. The floor of the Yam Suf dried completely like there was never any water there.The floor became a beautiful mosaic. The water formed transparent walls so that the shevatim(tribes) were able to see each other. There were fruit trees for the mother's to feed the crying hungry children. It smelled of sweet fragrances and not sea water. From the frozen walls came sweet drinking water. The list of miracles goes on…

The question is, why where all these miracles necessary? With the Egyptians on their tails and nowhere to go, the Jewish people would have been perfectly satisfied with the “mere” splitting of the sea! No one would have complained if there was not a tent of protective water over their heads or if the ground was still a little muddy. Nine of the ten miracles were most likely superfluous. All they really needed was “split the Sea and let’s get out of here”. Why did Hashem add all these flourishes to the basic miracle? They were basically a form of “hidur mitzvah”. G-d is telling us, “When I do something for My Nation, I want it to be first class! I do not want to just ‘get by.’ I want it to be as nice as possible.”[4]

Therefore, it makes perfect sense why this is the source from which we learn that when we do a mitzvah, we should do it right; we make it beautiful. It is because that is how The Almighty treated us. When we buy someone a present, it is a sign that we appreciate them and like them. Typically, when we buy a person a present, we put it in a beautiful box. We want the presentation to be as nice as possible. When we buy our wives jewelry, we do not just take the necklace out of our pocket and say “here is the necklace!” We get a nice box which itself costs a few dollars. We have it wrapped really nicely – with a ribbon and a bow — which costs a few more dollars. Who cares? She cares! These extra flourishes beyond the basic gift are done to demonstrate how much we love the person to whom we are presenting it. The splitting of Yam Suf showed us how much Hashem loved us. Hidur Mitzva, the beautiful Tefillin, the beautiful lulav, or any other mitzva, are intended to show G-d how much we love Him!

________________________________________

[1] Shemot 15:2 [2] Shabbat 133b

[3] Pirke Avot 5:4

[4] Heard from Rabbi Tzvi Cheshen.

Le Iluy nishmat Eliahu ben Simcha, Mordechai ben Shlomo, Perla bat Simcha, Abraham Meir ben Leah, Moshe ben Gila,Yaakov ben Gila, Sara bat Gila, Yitzchak ben Perla, Leah bat Chavah, Abraham Meir ben Leah,Itamar Ben Reb Yehuda, Yehuda Ben Shmuel Tzvi, Tova Chaya bat Dovid. Refua Shelema of Mazal Tov bat Freja, Zahav Reuben ben Keyla, Yitzchak ben Mazal Tov, Elisheva bat Miriam, Chana bat Ester Beyla, Mattitiahu Yered ben Miriam, Yaacov ben Miriam, Yehuda ben Simcha, Menachem Chaim ben Malka, Naftali Dovid ben Naomi Tzipora, Nechemia Efraim ben Beyla Mina, Dvir ben Leah, Sender ben Sara, Eliezer Chaim ben Chaya Batya, Shlomo Yoel ben Chaya Leah, Dovid Yehoshua ben Leba, Shmuel ben Mazal Tov, Yosef Yitzchak ben Bracha.

Atzlacha and parnasa tova to Daniel ben Mazal Tov, Debora Leah Bat Henshe Rachel, Shmuel ben Mazal tov, Yitzchak ben Mazal Tov, Yehuda ben Mazal Sara and Zivug agun to Gila bat Mazal Tov, Naftali Dovid ben Naomi Tzipora, Elisheva bat Malka. Pidyon anefesh-yeshua of Yosef Itai ben Eliana Shufra.

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pamphletstoinspire · 6 years ago

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THE BOOK OF TOBIAS Or Tobit* - From The Douay-Rheims Bible - Latin Vulgate

Chapter 4

INTRODUCTION.

This Book takes its name from the holy man Tobias, whose wonderful virtues are herein recorded. It contains most excellent documents of great piety, extraordinary patience, and of perfect resignation to the will of God. His humble prayer was heard, and the angel Raphael was sent to relieve him: he is thankful, and praises the Lord, calling on the children of Israel to do the same. Having lived to the age of one hundred and two years, he exhorts his son and grandsons to piety, foretells the destruction of Ninive, and the rebuilding of Jerusalem: he dies happily. Ch. --- The Jews themselves have a great regard for the book of Tobias; (Grot. Sixtus Senens. viii.) which Origen (ad Afric.) says they "read in Hebrew," meaning probably the Chaldee, (C.) out of which language S. Jerom translated it, preferring to displease the Pharisaical Jews, rather than not to satisfy the desires of the holy bishops Chromatius and Heliodorus. Ep. t. iii. W. --- The Greek version seems to have been taken from another copy, or it has been executed with greater liberty by the Hellenist Jews, between the times of the Sept. and of Theodotion. C. --- Huet and Prideaux esteem it more original; and Houbigant has translated it in his Bible, as the Council of Trent only spoke of the Latin editions then extant; and S. Jerom followed in his version the Hebrew one of a Jew, as he did not understand the Chaldee. H. --- The Syriac and the modern Hebrew edition of Fagius, agree mostly with the Greek, as that of Munster and another Heb. copy of Huet, and the Arabic version, both unpublished, are more conformable to the Vulgate. The most ancient Latin version used before S. Jerom, was taken from the Greek; and the Fathers who lived in those ages, speak of it when they call the book of Tobias canonical. S. Aug. leaves it, however, to adopt S. Jerom's version, in his Mirrour. The copies of all these versions vary greatly, (C.) though the substance of the history is still the same; and in all we discover the virtues of a good parent, of a dutiful son, and virtuous husband, beautifully described. H. --- "The servant of God, holy Tobias, is given to us after the law for an example, that we might know how to practise what we read; and that if temptations assail us, we may not depart from the fear of God, nor expect help from any other." S. Aug. q. 119. ex utroque Test. --- The four first chapters exhibit the holy life of old Tobias, and the eight following, the journey and affairs of his son, directed by Raphael. In the two last chapters they praise God, and the elder Tobias foretells the better state of the commonwealth. W. --- It is probable that both left records, from which this work has been compiled, with a few additional observations. It was written during (C.) or after the captivity of Babylon. E. --- The Jews had then little communication with each other, in different kingdoms. Tobias was not allowed to go into Media, under Sennacherib; and it is probable that the captives at Babylon would be under similar restrictions; so that we do not need to wonder that they were unacquainted with this history of a private family, the records of which seem to have been kept at Ecbatana. The original Chaldee is entirely lost, so that it is impossible to ascertain whether the Greek or the Vulg. be more conformable to it. The chronology of the latter seems however more accurate, as the elder Tobias foretold the destruction of Ninive, twenty-three years before the event, which his son just beheld verified, dying in the 18th year of king Josias. The accounts which appear to sectaries to be fabulous, may easily be explained. Houbigant. --- Josephus and Philo omit this history. C.

* One of the seven Deutero-Canonical books, missing from most non-Catholic Bibles.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 4

Tobias thinking he shall die, giveth his son godly admonitions: and telleth him of money he had lent to a friend.

[1] Therefore when Tobias thought that his prayer was heard that he might die, he called to him Tobias his son,

Igitur cum Tobias putaret orationem suam exaudiri ut mori potuisset, vocavit ad se Tobiam filium suum,

[2] And said to him: Hear, my son, the words of my mouth, and lay them as a foundation in thy heart.

dixitque ei : Audi, fili mi, verba oris mei, et ea in corde tuo, quasi fundamentum construe.

[3] When God shall take my soul, thou shalt bury my body: and thou shalt honour thy mother all the days of her life:

Cum acceperit Deus animam meam, corpus meum sepeli : et honorem habebis matri tuae omnibus diebus vitae ejus :

[4] For thou must be mindful what and how great perils she suffered for thee in her womb.

memor enim esse debes, quae et quanta pericula passa sit propter te in utero suo.

[5] And when she also shall have ended the time of her life, bury her by me.

Cum autem et ipsa compleverit tempus vitae suae, sepelias eam circa me.

[6] And all the days of thy life have God in thy mind: and take heed thou never consent to sin, nor transgress the commandments of the Lord our God.

Omnibus autem diebus vitae tuae in mente habeto Deum : et cave ne aliquando peccato consentias, et praetermittas praecepta Domini Dei nostri.

[7] Give alms out of thy substance, and turn not away thy face from any poor person: for so it shall come to pass that the face of the Lord shall not be turned from thee.

Ex substantia tua fac eleemosynam, et noli avertere faciem tuam ab ullo paupere : ita enim fiet ut nec a te avertatur facies Domini.

[8] According to thy ability be merciful.

Quomodo potueris, ita esto misericors.

[9] If thou have much give abundantly: if thou have a little, take care even so to bestow willingly a little.

Si multum tibi fuerit, abundanter tribue : si exiguum tibi fuerit, etiam exiguum libenter impertiri stude.

[10] For thus thou storest up to thyself a good reward for the day of necessity.

Praemium enim bonum tibi thesaurizas in die necessitatis :

[11] For alms deliver from all sin, and from death, and will not suffer the soul to go into darkness.

quoniam eleemosyna ab omni peccato, et a morte liberat, et non patietur animam ire in tenebras.

[12] Alms shall be a great confidence before the most high God, to all them that give it.

Fiducia magna erit coram summo Deo, eleemosyna omnibus facientibus eam.

[13] Take heed to keep thyself, my son, from all fornication, and beside thy wife never endure to know a crime.

Attende tibi, fili mi, ab omni fornicatione, et praeter uxorem tuam numquam patiaris crimen scire.

[14] Never suffer pride to reign in thy mind, or in thy words: for from it all perdition took its beginning.

Superbiam numquam in tuo sensu, aut in tuo verbo dominari permittas : in ipsa enim initium sumpsit omnis perditio.

[15] If any man hath done any work for thee, immediately pay him his hire, and let not the wages of thy hired servant stay with thee at all.

Quicumque tibi aliquid operatus fuerit, statim ei mercedem restitue, et merces mercenarii tui apud te omnino non remaneat.

[16] See thou never do to another what thou wouldst hate to have done to thee by another.

Quod ab alio oderis fieri tibi, vide ne tu aliquando alteri facias.

[17] Eat thy bread with the hungry and the needy, and with thy garments cover the naked.

Panem tuum cum esurientibus et egenis comede, et de vestimentis tuis nudos tege.

[18] Lay out thy bread, and thy wine upon the burial of a just man, and do not eat and drink thereof with the wicked.

Panem tuum et vinum tuum super sepulturam justi constitue, et noli ex eo manducare et bibere cum peccatoribus.

[19] Seek counsel always of a wise man.

Consilium semper a sapiente perquire.

[20] Bless God at all times: and desire of him to direct thy ways, and that all thy counsels may abide in him.

Omni tempore benedic Deum : et pete ab eo, ut vias tuas dirigat, et omnia consilia tua in ipso permaneant.

[21] I tell thee also, my son, that I lent ten talents of silver, while thou wast yet a child, to Gabelus, in Rages a city of the Medes, and I have a note of his hand with me:

Indico etiam tibi, fili mi, dedisse me decem talenta argenti, dum adhuc infantulus esses, Gabelo, in Rages civitate Medorum, et chirographum ejus apud me habeo :

[22] Now therefore inquire how thou mayst go to him, and receive of him the foresaid sum of money, and restore to him the note of his hand.

et ideo perquire quomodo ad eum pervenias, et recipias ab eo supra memoratum pondus argenti, et restituas ei chirographum suum.

[23] Fear not, my son: we lead indeed a poor life, but we shall have many good things if we fear God, and depart from all sin, and do that which is good.

Noli timere, fili mi : pauperem quidem vitam gerimus, sed multa bona habebimus si timuerimus Deum, et recesserimus ab omni peccato, et fecerimus bene.

Commentary:

Ver. 1. When. Gr. and Heb. and the old Vulg. (C.) "That very day Tobit remembered the money which he had deposited with Gabael...and said within himself, I begged for death; why do I not call Tobias, my son that I may declare it to him before I die? And calling him, he said: Son, if I die, bury me, and despise not thy mother." H. --- He gives him fourteen instructions, in imitation of Moses and David. 3 K. ii. W.

Ver. 3. Life. S. Aug. (Conf. x. 34) cries out, "O Light, which Tobias had in view, when these corporal eyes being closed, he taught his son the way of life."

Ver. 5. By me. Gr. adds, "in the same sepulchre," like the patriarchs. Pope Leo decreed: statuimus unumquemque in sepulchro suorum majorum jacere.

Ver. 7. Substance. Be not liberal of another’s property. Gr. adds, "and let not thy eye be envious, when thou givest alms." Do it generously. C. --- The same doctrine of the reward of good works, occurs Dan. iv. 24. W.

Ver. 9. Little. God regards the affections more than the gift. C.

Ver. 11. Sin, provided faith, &c. be not wanting. M. --- When the Scripture seems to attribute salvation to one virtue, to faith, repentance, &c. it always presupposes that the heart is free from all mortal guilt. H. --- Alms deeds may procure a fresh supply of graces. M. --- Darkness, or hell, which is thus represented. Matt. viii. 12. and xxii. 13. Eph. vi. 12.

Ver. 12. Give it, with true charity. 1 Cor. xiii. 3. C.

Ver. 13. Crime, or any commerce with another. H. --- Gr. and Heb. add, conformable to the law, (Ex. xxxiv. 16.) "And take not a strange woman, who may not be of thy father's tribe, as we are the sons of the prophets, Noe, &c...All these married from among their brethren, and were blessed in their children, and their seed shall inherit the land." H.

Ver. 14. Perdition of the angels, of Adam, &c. C. Gen. iii. 5. M.

Ver. 15. At all, after sunset. Deut. xxiv. 14.

Ver. 16. Another. Behold the grand maxim of fraternal charity. Matt. viii. 12. Alex. Severus was so much pleased with it, that he had it often repeated by a herald, and inscribed on public edifices. What thou wouldst not have done to thee, do not thou to another. Lamprid. --- Gr. and Heb. add a caution against drunkenness and drunken companions. Fagius has another against revenge; and the old Vulg. "give not way to wickedness."

Ver. 17. Eat. Gr. "give." --- Naked. Gr. adds, "give in alms all thy superfluities, And let not thy eye repine," &c. as v. 7. H.

Ver. 18. Burial, or sepulchre. See Bar. vi. 26. Eccli. vii. 37. and xxx. 18. The Jews followed this custom, which was common to the pagans, but from very different motives. The latter supposed that the souls fed on such meats. The Jews, and afterwards Christians, did it to feed the indigent, that they might pray for the deceased. These feasts were sometimes abused, and on that account forbidden by S. Ambrose, to whose authority S. Monica submitted. S. Aug. Conf. vi. 3. See Const. Apost. viii. 24. C. --- Just man, who may be supposed to have died in God's peace. H. --- It is of no service to pray and give alms for the damned. --- Wicked, so as to encourage their evil conduct. M. --- Works of mercy extend to the dead. W.

Ver. 20. Abide. Gr. "prosper," (M.) or "be directed. For every nation has not counsel: but this same Lord bestows all good things. And whensoever he will, he humbles, as he pleases. And now, my son, remember my commands, and let them not be effaced from thy heart. Now, also, I make known unto thee the ten talents of silver, which I deposited with Gabael," &c. H.

Ver. 21. And I. The Gr. &c. take no notice of this, (C.) nor of the following verse. H. - The virtuous dispose of their temporal effects by will, &c. W.

Ver. 23. We lead. Gr. "if we grow poor. Thou hast much if thou fear," &c.

#book of tobias

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pamphletstoinspire · 7 years ago

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BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 17

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)

***

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 17

Job's hope in God: he expects rest in death.

[1] My spirit shall be wasted, my days shall be shortened, and only the grave remaineth for me.

Spiritus meus attenuabitur, dies mei breviabuntur, et solum mihi superest sepulchrum.

[2] I have not sinned, and my eye abideth in bitterness.

Non peccavi, et in amaritudinibus moratur oculus meus.

[3] Deliver me O Lord, and set me beside thee, and let any man's hand fight against me.

Libera me, Domine, et pone me juxta te, et cujusvis manus pugnet contra me.

[4] Thou hast set their heart far from understanding, therefore they shall not be exalted.

Cor eorum longe fecisti a disciplina : propterea non exaltabuntur.

[5] He promiseth a prey to his companions, and the eyes of his children shall fail.

Praedam pollicetur sociis, et oculi filiorum ejus deficient.

[6] He hath made me as it were a byword of the people, and I am an example before them.

Posuit me quasi in proverbium vulgi, et exemplum sum coram eis.

[7] My eye is dim through indignation, and my limbs are brought as it were to nothing.

Caligavit ab indignatione oculus meus, et membra mea quasi in nihilum redacta sunt.

[8] The just shall be astonished at this, and the innocent shall be raised up against the hypocrite.

Stupebunt justi super hoc, et innocens contra hypocritam suscitabitur.

[9] And the just man shall hold on his way, and he that hath clean hands shall be stronger and stronger.

Et tenebit justus viam suam, et mundis manibus addet fortitudinem.

[10] Wherefore be you all converted, and come, and I shall not find among you any wise man.

Igitur omnes vos convertimini, et venite, et non inveniam in vobis ullum sapientem.

[11] My days have passed away, my thoughts are dissipated, tormenting my heart.

Dies mei transierunt : cogitationes meae dissipatae sunt, torquentes cor meum.

[12] They have turned night into day, and after darkness I hope for light again.

Noctem verterunt in diem, et rursum post tenebras spero lucem.

[13] If I wait hell is my house, and I have made my bed in darkness.

Si sustinuero, infernus domus mea est : et in tenebris stravi lectulum meum.

[14] If I have said to rottenness: Thou art my father; to worms, my mother and my sister.

Putredini dixi : Pater meus es : mater mea, et soror mea, vermibus.

[15] Where is now then my expectation, and who considereth my patience?

Ubi est ergo nunc praestolatio mea? et patientiam meam quis considerat?

[16] All that I have shall go down into the deepest pit: thinkest thou that there at least I shall have rest?

In profundissimum infernum descendent omnia mea. Putasne saltem ibi erit requies mihi?

Commentary:

Ver. 1. Spirit. Heb. "breath is corrupt," (H.) or spent. I cannot breathe without the greatest difficulty. C. --- Only. Sept. "But I want the grave, and do not obtain it." H.

Ver. 2. Not sinned. That is, I am not guilty of such sins as they charge me with. Ch. --- Heb. "the wicked were not with me" in friendship at any time. Prot. "Are there not mockers with me?" H. --- Job was doubly afflicted, with corporal pain and calumny: yet hopeth in God. W.

Ver. 3. Fight. I am secure under thy protection. Heb. "who will strike hands with me?" or stand bondsman for my debt? Prov. vi. 1. Who will take my place? You accuse me of weakness and of impiety: but how would you act, if you were treated in the same manner? C.

Ver. 4. Understanding. They will not answer for me. They are not of such a generous disposition; nor can they distinguish between the punishment of guilt and the trial of virtue. C.

Ver. 5. He. My friend. C. --- Heb. "speaketh flattery," (H.) or promiseth to caress me, while he neglects his own children. But the sense of the Vulg. and Chal. seem preferable. My friends speak as if they could do any thing, and as if no trial would stagger their resolution. But they durst not be in my situation for a short time. C. --- Like hunters, who have promised their children some prey, my friends will not, however, gain the victory over me. M.

Ver. 6. Example. Prot. "a tabret." H. --- The people sing over my misfortune. Lam. iii. 14. I am represented as a victim of God's just indignation. C. --- Sept. "a laughter," or laughing-stock. H.

Ver. 7. Indignation of God, or of myself. M. --- Nothing. Heb. "as a shadow." C.

Ver. 8. Hypocrite. If you condemn me, I shall comfort myself with the approbation of the righteous, and still maintain my station. H. --- Men of sense and virtue will tremble at the judgments of God, and will never join the crowd of scoffers. C.

Ver. 10. Man. He offers to dispute with them again, and convince them of folly; (M.) or rather he here concludes his address to them, and invites them to change their preposterous judgments.

Ver. 11. Thoughts, or fine projects of living happy a long time. C.

Ver. 12. Day. Sleep flees from me. M. --- All is in confusion. --- After. Heb. and Sept. "light is near in the face of darkness." H. --- I still hope for relief.

Ver. 13. Hell. Seol. The region of the dead. Ch. --- Prot. "grave." H. --- But this text proves that there was a place of rest called hell. W. --- He speaks here chiefly of the body. C. --- Mors ultima linea rerum est. Hor. --- "Death is the end of all." H. --- If I refrain from complaining, still I cannot expect to be restored to health.

Ver. 14. Sister. I am nearly related to such things, and ready to drop into the grave, as my flesh is already devoured by worms. M.

Ver. 15. Who. Heb. "who shall see my hope?" I wish all might witness it. H. --- But I expect no redress on this side of the grave. C.

Ver. 16. Deepest pit. Literally hell. Ch. - Heb. "We shall go down to the bars of the pit, when we shall rest together in the dust." My hope may be frustrated by death; (H.) or you, my friends, must also go to the house of eternity. C.

#book of job

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