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grimdarkandhandsome · 4 years ago

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USA State Mottos, Ranked

Epistemic status: Silly post.

Yesterday i realized the 50 states of the US had eclectic and delightful mottos. I’ve ranked them for you from coolest to uncoolest.

1: Ad astra per aspera - Kansas

To the stars through difficulties. This is beautiful and it looks great written out. I am confident Kansas will be the state closest to the stars (after resolving difficulties).

2: Salus populi suprema lex esto - Missouri

Let the welfare of the people be the supreme law. It sounds great, it’s grand, it’s bold, and it’s a wonderful priority.

3: Regnat populus - Arkansas

The people rule. I imagine a time traveler approaching Emperor Nero and saying, ‘I have two words for you....’

4: Labor omnia vincit - Oklahoma

Labor conquers all things. It’s a great attitude towards self-improvement, and i think more phrases should end in omnia vincit.

5: Sic semper tyrannis - Virginia

Thus always to tyrants. The flag clarifies the situation by showing a emperor being stabbed. This is delightfully overaggressive when placed next to Washington’s motto.

6: Excelsior - New York

Ever upward. A nice-sounding word. Definitely sounds like a sword.

7: Esse quam videri - North Carolina

To be, rather than to seem. A pretty cool choice of priority. Not like those videri states with their big gold cufflinks.

8: Dum spiro spero - South Carolina

While I breathe, I hope. A harmonious phrase that celebrates the indefatigable human potential for improvement.

9: Equality before the law - Nebraska

Choosing English instead of a stylish foreign language is a missed opportunity to show off. But this phrase gets better the more you repeat it. I like to imagine that when Nebraskans are cornered by journalists they just bark ‘Equality before the law!’ and close ranks.

10: Ua mau ke ea o ka ʻāina i ka pono - Hawaii

The life of the land is perpetuated in righteousness. It’s in a local language, it’s very beautiful written out, it outlines a plan to benefit the entire ecosystem, and it’s just generally quite radiant.

11: Alis volat propriis - Oregon

She flies with her own wings. Very cool sentiment. Only marked down because the words don’t look quite as cool as omnia does.

12: Dirigo - Maine

I lead. It’s terse, it’s taut, it’s claiming victory out of nowhere, it’s Maine.

13: Live Free or Die - New Hampshire

Penalty for using boring English, but bonus for being the only state to realize you can append ‘or Die’ to any motto.

14: Audemus jura nostra defendere - Alabama

We dare defend our rights! Bonus for being the only state to realize you can prepend Audemus to any motto.

15: Serit ut alteri saeclo prosit - North Dakota

One sows for the benefit of another age. Yes, i know, it kindof sounds like ‘Search for the altered sequin among the prosaic’, but the meaning is quite cool. Radical long-game altruism.

16: Si quaeris peninsulam amoenam circumspice - Michigan

If you seek a pleasant peninsula, look about you. What??

17: Eureka - California

I have found it. A counterpoint to Maine’s Dirigo, and a geographical counterpoint as well.

18: Equal Rights - Wyoming

A wonderful priority, and charmingly bald phrasing.

19: Alki - Washington

By and by. This is Chinook, apparently. Washington is apparently the opposite of Alabama, who dares to defend.

20: Crescit eundo - New Mexico

It grows as it goes. I don’t like it as much as Ad astra per aspera, but i decided to rank all improvement mottos evenhandedly to avoid bias from the order i read them in.

21: Esto perpetua - Idaho

Let it be perpetual. It is quite verbally beautiful and it captures what we were all thinking - Let Idaho be the same forever!

22: Friendship - Texas

Could be phrased more stylishly, but it really is a rather nice motto.

23: Under God the people rule - South Dakota

I imagine a South Dakotan time traveler in 1300 CE pulling her hair and saying, ‘Oh my gosh, it’s not that hard, how many times to i have to explain the hierarchy?’

24: Montani semper liberi - West Virginia

Mountaineers are always free. Cheeky!

25: Deo gratiam habeamus - Kentucky

Let us be grateful to God. Very resonant words. Less focused on improvement and more remarking on the fact we made it this far.

26: State sovereignty, national union - Illinois

I know it’s confusing, but we put it in the motto and eventually you’ll get used to the concept. What a nerdy motto!

27: Nil sine numine - Colorado

Nothing without Providence. What beautiful and assonant words. A theme of several states is ‘The big thing is totally paramount, but the small thing is also cool just in a secondary sort of way.’

28: Forward - Wisconsin

In its troughs and at new peaks, Wisconsin always wants to do better :)

29: Industry - Utah

I didn’t know that. But it is a cool attitude. They say that most domains of human endeavor require hard work first of all.

30: Wisdom, Justice, Moderation - Georgia

I just think it’s a little boring. But i like prioritizing wisdom.

31: Virtue, liberty, and independence - Pennsylvania

The last two are, like, the same thing.

32: Qui transtulit sustinet - Connecticut

He who transplanted sustains. Apparently this is a phrase from the Vulgate Bible. I’m guessing the Europeans are the ones who transplanted. I like the sonics but i’m not convinced on the sentiment.

33: Fatti maschii, parole femine - Maryland

Strong deeds, gentle words. Note: I found that translation on Wikipedia and i don’t speak Latin so i don’t know if it’s the best one. I think this motto sounds like a humorously awkward compromise and probably seemed offensive from a 1800s-gender perspective as well as from a modern gender perspective.

34: With God, all things are possible - Ohio

Ohions are optimists whereas Coloradons are pessimists.

35: Liberty and prosperity - New Jersey

Tedious ‘list of nice things’ format, but i kindof like looking at New Jersey as a Utopian El Dorado.

36: Ense petit placidam sub libertate quietem - Massachusetts

By the sword we seek peace, but peace only under liberty. Sir, can you lower your sword and read me those criteria again?

37: Hope - Rhode Island

Inferior version of Dum spiro spero, but pleasantly minimal.

38: All For Our Country - Nevada

Typical Nevadan slogan, a people known for their radical push for big government and federal power.

39: Agriculture & Commerce - Tennessee

Not really cool enough for a crowd to shout in unison with their hands over their hearts. But at least it celebrates feeding the people i guess.

40: Ditat Deus - Arizona

God enriches. A weird mix of 100% religious and very lukewarm. God is a plus. Never turn down God when you don’t have to pay extra for Him. But the words do sound nice.

41: Stella quarta decima fulgeat - Vermont

May the fourteenth star shine bright. I hope the fourteenth state is a good one. This one has a impressively high style-to-substance ratio.

42: L’etoile du Nord - Minnesota

The star of the North. I’m not that impressed. If Oregon, Texas, and New York had joined in and chosen L’etoile du Ouest, Sud, & Est respectively, then this would have been cool. Pleasantly unique choice of language tho.

43: Virtute et armis - Mississippi

By valor and arms. Suddenly, we are amoral & fighting! Mississippi is apparently the most weapon-themed state.

44: North to the Future - Alaska

It was wise to clarify why North is good. Minnesota would have chosen A star featuring Anchorage.

45: Our liberties we prize & our rights we will maintain - Iowa

I don’t know, it’s just not exciting phrasing. Our lives are of utmost importance, & our safety will be protected. We have wonderful dogs, & we love our cats. Iowa is being maintained. Needs work.

46: Union, justice, confidence - Louisiana

Are these the top 3? Do political attack ads here accuse candidates of being secessionist, lax, and meek?

47: Liberty & Independence - Delaware

Freedom & Self-Direction. Free Will & Autonomy. Adulthood & Unpredictability. Wild & Unleashed.

48: Oro y plata - Montana

Gold & silver. Why should you live in Montana? Cash cash money. Autos deportivos y bling.

49: The Crossroads of America - Indiana

Next.

50: In God We Trust - Florida

Perhaps in Florida, bad things do not happen to good people.

Honorable mentions:

- Justitia Omnibus - Washington DC

Excellent!

- Samoa, Muamua Le Atua - American Samoa

Translation: Samoa, let God be first. (Samoa, imma let you finish...)

- Joannes Est Nomen Ejus - Puerto Rico

Translation: John is his name. Enough said.

(Honestly i changed my mind about the order partway thru typing this but didnt bother to reorder them.)

I think the messy inconsistency of these mottos is fairly beautiful. Despite having no style guide and apparently quite scattered priorities, these 50 governments share open borders and pretty excellent harmony by international standards.

Source: Wikipedia

#usa #us states #state motto #state government #motto #latin motto #trappings of state

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pamphletstoinspire · 6 years ago

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Book Of Genesis - From The Latin Vulgate - Chapter 15

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Sept. have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world’s eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year 2369 (Usher) 2399 (Sal. and Tirin) B.C. 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. H.

—————————-

This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

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 (½) and three-quarters symbol (¾) 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 15

God promiseth seed to Abram. His faith, sacrifice and vision.

[1] Now when these things were done, the word of the Lord came to Abram by a vision, saying: Fear not, Abram, I am thy protector, and thy reward exceeding great. His itaque transactis, factus est sermo Domini ad Abram per visionem dicens : Noli timere, Abram : ego protector tuus sum, et merces tua magna nimis.

[2] And Abram said: Lord God, what wilt thou give me? I shall go without children: and the son of the steward of my house is this Damascus Eliezer. Dixitque Abram : Domine Deus, quid dabis mihi? ego vadam absque liberis, et filius procuratoris domus meae iste Damascus Eliezer.

[3] And Abram added: But to me thou hast not given seed: and lo my servant, born in my house, shall be my heir. Addiditque Abram : Mihi autem non dedisti semen, et ecce vernaculus meus, haeres meus erit.

[4] And immediately the word of the Lord came to him, saying: He shall not be thy heir: but he that shall come out of thy bowels, him shalt thou have for thy heir. Statimque sermo Domini factus est ad eum, dicens : Non erit hic haeres tuus, sed qui egredietur de utero tuo, ipsum habebis haeredem.

[5] And he brought him forth abroad, and said to him: Look up to heaven and number the stars, if thou canst. And he said to him: So shall thy seed be. Eduxitque eum foras, et ait illi : Suscipe caelum, et numera stellas, si potes. Et dixit ei : Sic erit semen tuum.

[6] Abram believed God, and it was reputed to him unto justice. Credidit Abram Deo, et reputatum est illi ad justitiam.

[7] And he said to him: I am the Lord who brought thee out from Ur of the Chaldees, to give thee this land, and that thou mightest possess it. Dixitque ad eum : Ego Dominus qui eduxi te de Ur Chaldaeorum ut darem tibi terram istam, et possideres eam.

[8] But he said: Lord God, whereby may I know that I shall possess it? At ille ait : Domine Deus, unde scire possum quod possessurus sim eam?

[9] And the Lord answered, and said: Take me a cow of three years old, and a she goat of three years, and a ram of three years, a turtle also, and a pigeon. Et respondens Dominus : Sume, inquit, mihi vaccam trienem, et capram trimam, et arietem annorum trium, turturem quoque et columbam.

[10] And he took all these, and divided them in the midst, and laid the two pieces of each one against the other; but the birds he divided not. Qui tollens universa haec, divisit ea per medium, et utrasque partes contra se altrinsecus posuit; aves autem non divisit.

[11] And the fowls came down upon the carcasses, and Abram drove them away. Descenderuntque volucres super cadavera, et abigebat eas Abram.

[12] And when the sun was setting, a deep sleep fell upon Abram, and a great and darksome horror seized upon him. Cumque sol occumberet, sopor irruit super Abram, et horror magnus et tenebrosus invasit eum.

[13] And it was said unto him: Know thou beforehand that thy seed shall be a stranger in a land not their own, and they shall bring them under bondage, and afflict them four hundred years. Dictumque est ad eum : Scito praenoscens quod peregrinum futurum sit semen tuum in terra non sua, et subjicient eos servituti, et affligent quadringentis annis.

[14] But I will judge the nation which they shall serve, and after this they shall come out with great substance. Verumtamen gentem, cui servituri sunt, ego judicabo : et post haec egredientur cum magna substantia.

[15] And thou shalt go to thy fathers in peace, and be buried in a good old age. Tu autem ibis ad patres tuos in pace, sepultus in senectute bona.

[16] But in the fourth generation they shall return hither: for as yet the iniquities of the Amorrhites are not at the full until this present time. Generatione autem quarta revertentur huc : necdum enim completae sunt iniquitates Amorrhaeorum usque ad praesens tempus.

[17] And when the sun was set, there arose a dark mist, and there appeared a smoking furnace and a lamp of fire passing between those divisions. Cum ergo occubuisset sol, facta est caligo tenebrosa, et apparuit clibanus fumans, et lampas ignis transiens inter divisiones illas.

[18] That day God made a covenant with Abram, saying: To thy seed will I give this land, from the river of Egypt even to the great river Euphrates. In illo die pepigit Dominus foedus cum Abram, dicens : Semini tuo dabo terram hanc a fluvio Aegypti usque ad fluvium magnum Euphraten,

[19] The Cineans and Cenezites, the Cedmonites, Cinaeos, et Cenezaeos, Cedmonaeos,

[20] And the Hethites, and the Pherezites, the Raphaim also, et Hethaeos, et Pherezaeos, Raphaim quoque,

[21] And the Amorrhites, and the Chanaanites, and the Gergesites, and the Jebusites. et Amorrhaeos, et Chananaeos, et Gergesaeos, et Jebusaeos.

Commentary:

Ver. 1. Fear not. He might naturally be under some apprehensions, lest the four kings should attempt to be revenged upon him. --- Reward, since thou hast so generously despised earthly riches. H. --- Abram was not asleep, but saw a vision of exterior objects. v. 5.

Ver. 2. I shall go. To what purpose should I heap up riches, since I have no son to inherit them? Abram knew that God had promised him a numerous posterity; but he was not apprized how this was to be verified, and whether he was to adopt some other for his son and heir. Therefore, he asks modestly, how he out to understand the promise. --- And the son, &c. Heb. is differently rendered, "and the steward of my house, this Eliezer of Damascus." We know not whether Eliezer or Damascus be the proper name. The Sept. have "the son of Mesech, my handmaid, this Eliezer of Damascus." Most people suppose, that Damascus was the son of Eliezer, the steward. The sentence is left unfinished, and must be supplied from the following verse, shall be my heir. The son of the steward, filius procurationis, may mean the steward himself, as the son of perdition denotes the person lost. C.

Ver. 6. Reputed by God, who cannot judge wrong; so that Abram increased in justice by this act of faith, believing that his wife, now advanced in years, would have a child; from whom others should spring, more numerous than the stars of heaven. H. --- This faith was accompanied and followed by many other acts of virtue. S. Jam. ii. 22. W.

Ver. 8. Whereby, &c. Thus the blessed Virgin asked, how shall this be done? Lu. i. 34. without the smallest degree of unbelief. Abram wished to know, by what signs he should be declared the lawful owner of the land. H.

Ver. 9. Three years, when these animals have obtained a perfect age.

Ver. 12. A deep sleep, or ecstasy, like that of Adam. G. ii. 21, wherein God revealed to him the oppression of his posterity in Egypt, which filled him with such horror (M.) as we experience when something frightful comes upon us suddenly in the dark. This darkness represents the dismal situation of Joseph, confined in a dungeon; and of the Hebrews condemned to hard labour, in making bricks, and obliged to hide their male children, for fear of their being discovered, and slain. Before these unhappy days commenced, the posterity of Abram were exposed to great oppression among the Chanaanites, nor could they in any sense be said to possess the land of promise, for above 400 years after this prophetic sleep. H.

Ver. 13. Strangers, and under bondage, &c. This prediction may be dated from the persecution of Isaac by Ismael, A. 2112, till the Jews left Egypt, 2513. In Exodus xii. and S. Paul, 430 years are mentioned; but they probably began when Abram went first into Egypt, 2084. Nicholas Abram and Tournemine say, the Hebrews remained in Egypt full 430 years. from the captivity of Joseph; and reject the addition of the Sept. which adds, "they and their fathers dwelt in Egypt, and in Chanaan." On these points, we may expect to find chronologists at variance.

Ver. 14. Judge and punish the Egyptians, overwhelming them in the Red sea, &c. H.

Ver. 16. Fourth, &c. after the 400 years are finished; during which period of time, God was pleased to bear with those wicked nations; whose iniquity chiefly consisted in idolatry, oppression of the poor and strangers, forbidden marriages of kindred, and abominable lusts. Levit. xviii. Deut. vi. and xii. M.

Ver. 17. A lamp, or symbol of the Divinity, passing, as Abram also did, between the divided beasts, to ratify the covenant. See Jer. xxxiv. 18.

Ver. 18. Of Egypt, a branch of the Nile, not far from Pelusium. This was to be the southern limit, and the Euphrates the northern; the two other boundaries are given, Num. xxxiv. --- Perhaps Solomon's empire extended so far. At least, the Jews would have enjoyed these territories, if they had been faithful. M.

Ver. 19. Cineans, in Arabia, of which nation was Jethro. They were permitted to dwell in the tribe of Juda, and served the Hebrews. --- Cenezites, who probably inhabited the mountains of Juda. --- Cedmonites, or eastern people, as their name shews. Cadmus was of this nation, of the race of the Heveans, dwelling in the environs of mount Hermon, whence his wife was called Hermione. He was, perhaps, one of those who fled at the approach of Josue; and was said to have sowed dragons' teeth, to people his city of Thebes in Beotia, from an allusion to the name of the Hevites, which signifies serpents. C. --- The eleven nations here mentioned were not all subdued; on account of the sins of the Hebrews. M.

#book of genesis

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mintyoongiskookie · 8 years ago

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Ludus Tibi Potentias Impiorum

Member: Jeon Jungkook

Genre: Fluff, humor, angst, Witch!Jungkook, father thing?

Word Count: 4,730

A/N: I WAS GOING TO MAKE THIS FOR HOBI BUT GODDAMN IT JUNGKOOK WAS TOO COCKY TO LET THIS PASS and I googled so many things and apparently a warlock kinda counts as an insult in this and so does a wizard just a disclaimer thing and everything that doesn’t look like it’s in english (aka a lot((including the title)) is in latin heuheuheuheu so I hope y’all like it and shit thanks for readingggg~

“Darling… I-I’m so sorry… Please, take care of her…”

This was the routine. The parents sobbing, gripping onto the small thing like their life depends on it. Their cheeks flushed and hair a mess, like they had already grown attached to the infant. Even though it’s been inside a whole different person for the majority of their bonding. Come on, why the hell are you talking to a woman’s stomach? Let her be! She’s got her own problems to worry about. Okay, so besides that, even though you had told them beforehand that you were going to take the damn thing, they still try to talk you out of it! Like, um, hello? You made this deal with me, you said, “Oh yeah, sure, I’ll give my firstborn to witch. Why the hell not.” (not that exactly, but you get the gist), and that was it. It was set in stone. You give your baby to me. Kapeesh? Good. Just give me the baby, and maybe I won’t have to put a spell on you.

Really, it shouldn’t be this hard. Move your arms out, hand it to me, and I’ll leave. Ugh, I can’t believe these mortals. So complicated.

“She’ll be fine Ma’am, but if you please, drink this. You’ll never remember anything that has happened. Both of you must drink it. Less pain for you.” Slowly, they reached for the vials, sipping them dry. You were ready to leave, pulling out a second vial until a crash interrupted you, a man appearing. Oh god, they made two deals?! “What do you want?!”

A chuckle arose from the man’s throat, his deep eyes piercing through you. “I think the correct words you’re looking for are, here is the baby, now I’ll be on my way.” A sarcastic smile framed itself on both of your lips, quickly turning into snarls.

“She’s mine. We made a deal, the newborn gets handed over to me. Nice try Jungkook.”

“Oh, silly (Y/N). If only you knew. I made the deal with the father when he was twenty five.” Despite the fact that you two were mortal enemies, standing in the same room, fighting over the same mortal baby, and making deals with the same parents, there were a lot of other strange factors happening here. Main thing though: two witches made the same for the same firstborn.

“I got the wife. She was fourteen. Nice try darling.” Pouring the bottle on your feet, you started your chant, only to be stopped by the other witch. A grip on your wrist had you looking up, glaring at him.

“The baby is mine.”

“Get your twisted hands off of me you warlock, I’m not giving her to you.”

“And you think I’m letting you keep her?” Your bickering went on and on, not remembering about the two mortals still standing in the room.

“Just share her. Y’know, like… Have you two switch days. She stays with either of you for so long. And by the way, what the fuck are you two doing in my house?” You had both been at each other’s throats, but with the mutter of few words, you had taken him back to your cottage in the woods.

“Share her? Please, mortals are so stupid. You cannot share a deal trade, that is simply nonsense.”

A scoff tumbled its way out of your lips, a shake of your head adding to it. “Who do they think they are? ‘Oh, you can just share this damn baby, the one you both were going to raise and train.’ Yeah, like a weak thing like this could handle the training both of us would be giving it. That’s just torture.”

A silence fell over you both, your heads raising to look at each other. “Did we just… Agree on something?”

“No. I refuse to believe that. Now, leave, before I banish you myself.”

“I’m not leaving until you give me the child!” Who does this man think he is? Gandolf?

“If you’re so confident that the child is yours, then try the mortal’s idea.” The words left you before you could grasp what you had really just offered, your eyes widening as a smug smirk grew on Jungkook’s features.

“You, (Y/N) (L/N), want me, Jeon Jungkook, otherwise known as your arch fucking enemy, to live with you?”

“That isn’t what I said!” Oh deus. That is what you said, just not entirely what you meant. Well, what did you mean…?

“That is exactly what you said. And, seeing as you offered it, I’m taking it up.” Did… Did you hear him right? This little filius canis is actually doing this just to piss you off.

You locked gazes with him, yours hard and unforgiving. His, however, had a glint of playfulness strung through his coffee irises, with the sheer look of determination laced in as well. “Ede faecam.”

“Potes meos suaviari clunes.” This irrumator.

“I wouldn’t do that if my immortality was taken from me.” A smirk rose onto your face as you strolled into your room, the small child in your hands. “Her name will be Venus, no ifs, ands, or buts about it.”

“There’s always my butt if you want it.”

“Fututus et mori in igni.” His laugh echoed throughout the whole house, eliciting many cries from the baby. “Deus deodamnatus… You are a terrible father you faex.”

“Flocci non faccio, darling. See? I can cuss too!” You rolled your eyes, flicking your finger up to silence the baby. You strolled back out to the kitchen, moving all of the wildly colored bottles in the fridge around until you came across the two mason jars filled with milk.

“You know, if you plan on staying here and raising this child, you’re gonna have to make yourself useful somehow. Mix up some sleeping potions, make some lunch, kill yourself with a wooden stake. All of the above would be nice too.” Walking back to the baby, you maneuvered the milk well enough to where it would fall in it’s mouth. “Ugh, I do hope this thing doesn’t grow up to be as ugly as you.”

“You must be mistaken, darling. That’s my line.” He walked back into the room, surprisingly holding some bottles in his hands that would help with the baby. “And anyways, it looks better than most babies. Not as small or crinkled, she’ll be strong.”

A heavy sigh left your lips, the color draining from the air. “I feel like this is something we will both greatly regret.”

“Well, I know it is.”

“Venus, stop running! You need to eat!”

“Tempus adhuc stare - ut faciam tibi. Transiet per minutis ad non facere, quod ego facere non. Tempus adhuc stare - ut faciam tibi.” With the chant of a spell and the flick of his wrist, Jungkook calmly walked to the frozen Venus, hauled her onto his shoulder, and flicked his wrist again.

“Jungkook, you can’t just freeze time whenever you need something…”

“Of course I can. I just did, didn’t I?” You rolled your eyes, and smiled when your pupil squealed on the shoulder of your acquaintance.

“Kookie, put me down! I’ll eat, I swear! Just pleaseeee, put me down!”

“Cross your heart?”

The girl rolled her eyes, were grin becoming wider and wider. “Hope to die, stick a needle in my eyes. You happy?”

“Very. Now eat, before I feed you flies when I turn you into a toad.” A squeal came from the young apprentice, as she jumps into her chair and shovels forkfuls of the steak you had made, sounds of happiness coming from her.

You glared at the man, blaming him for raising her to be so… Unprofessional. He would always swing her around, carry her, play hide and seek with her. Not even the good hide and seek, where you would cast a spell to help, it was the mortal’s game! He raised her like a human, and you were not in favor of the whole idea. “You are making this harder for her. She’ll never learn well if you treat her like, a-a princess! You can’t have her prancing around, making her think she’s all high and mighty. If anything, she’s lower than most humans. Don’t get her hopes up.”

The girl was twelve by now, very intelligent for her age. You were never easy on her, and she knew your tactics. Jungkook was good for her - all three of you knew that, too. He was that breath of fresh air, the blanket draped over one’s shoulders on a frigid winter day. He made everything fun for her, making it all easier. You were harsh, keeping it straight to the point. No humor, no praise. A quiet, “good job”, was about the best she’ll get from you. She was the perfect combination of you both. The humor and confidence of Jungkook, but the mindset and persistence from you. You had to admit, having him here made things better. For one, it made her better.

It made you better.

A laugh poured out from his lips, a genuine one, at that. The way his nose crinkled, and his eyes shone bright with joy, it made you want to smile. But you didn’t. “It’s called having fun, (Y/N). You should try it with us sometime.” His laugh tickled your ears again, the sound melodious and cheery. You didn’t really like that combination. Unless it was with those two.

“I don’t need fun to have a good time. I need spells and herbs. Nothing more.” Yes, that’s right folks, the emotionless (Y/N) (L/N) has grown attached to these two. The human and the enemy. Wonderful.

“Yeah, sure you don-”

“(Y/N), I’m ready for today’s lecture.” Looking down at the girl, a smirk rose onto your face. Her exterior had changed immensely, the once smiling and bright girl, had turned cold and stoic. She knew your expectations, and she lived up to them. You were proud of her for that.

“Well, get on with it then. Protection spell today. Grab the herbs. Jungkook, if you die today, blame it on her.

“Hey!” Their voices ran in unison, a laugh falling from your lips.

“Just saying. Now come. I need to summon something.” Taking Jungkook’s hand, you tugged him out of the cottage and into the clearing near the home. After Venus having grabbed the needed ingredients, you let her get on with it.

Lighting the seven candles, she topped the bowl of herbs upon a Baphomet symbol, and cast the spell.

“Ad ligandum eos pariter eos coram me.” Appearing behind Jungkook was a demon, who’s sole purpose was to kill him. Not something a twelve year old should be held responsible for doing, but, she’d live. Jungkook stood, as still as a tree, as he waited for the words to tumble from Venus’s mouth. A look of pure horror was spread over her face, something that read: “I can’t do it.” Stumbling over her words, she uttered the first few syllables of the chant, before bursting into tears. “R-regna t-t-terrae, cantat- I can’t do it! Jungkook, I-I’m sorr-”

“Regna terrae, cantata deo, psallite cernun nos, regna terrae, cantata dea psallite aradia. Caeli deus, deus terrae, humiliter majestati gloriae tuae supplicamus ut ab omni infernamium spirituum potestate, laqueo, and deceptione nequitia, omnis fallaciae, libera nos, dominates. Exorcizamus you omnis immundus spiritus omnis satanica potetas, omnis incursio, infernalis adversarii, omnis legio, omnis and congregatio secta diabolica. Ab insidiis diaboli, libra nos, dominates, ut coven tuam secur tibi libertate servire facias, te rogamus, audi nos! Terribilis deus sanctuario suo, cernunnos ipse truderit virtutem plebi suae. Benedictus deus, gloria patri, benedictus dea, matri gloria!” The words left your lips in a storm, almost inaudible from how fast you were saying them. A sigh escaped your lips once the demon busted out into flames, your figure walking over to Venus, who was curled up in a ball. “You… Go inside Venus, me and Kookie will talk.” Holy shit, “Kookie”? That’s the first time you’ve called him that. First time for everything, I guess.

With a nod, the girl crashed back into the house, leaving you and Jungkook alone.

“What the hell was that?!”

“What the hell was what?! Did you want to get possessed?! She couldn’t do it, she was too scared. We shouldn’t expect this from her… It’s too much. It’ll eat away at her later in her life.”

An eerie silence swallowed up your fight, both of you looking in opposite directions. “… Why’d you do it?”

“Do what, Jungkook? Save your fucking life? Because she needs you, Jungkook. I need you. And she doesn’t need the burden of killing the one person she loves and looks up to on her shoulders.” Packing up the remains of the spell from the ground, you turned and ran into Jungkook.

“You… Need me?” Expecting to look up to a cocky smirk on his face, you rolled your eyes and brushed passed him.

“If you’re gonna put it like that, maybe I don’t.” Slamming the door behind you, you stashed the supplies away in the cabinets. If only you had really looked up to see the pleading look on Jungkook’s face, begging for you to confirm that, in fact, he did hear you right. If only you saw how broken he looked when you walked away, the image of his heart shattering clear in his eyes. If only you knew that he was the one that needed you, and that he thought his chances of having that were slimmer than slim.

A knock at Venus’s door had her head shooting up from her hands, her body scrambling off of the bed to get to you. “I-I’m sorry (Y/N)… It shouldn’t have happened, I-I can make it up to you, I’ll-”

“Sh. It’s my fault, I shouldn’t have expected that much from you. In all honesty, I don’t even know if your Kookie would’ve been able to do that. You’re a brave girl, Venus. Don’t ever forget that.” A nod came from the girl, a kiss on her head coming from you. “Go clean up, I’ll make you a post dinner snack.” You smiled when she kissed your cheek and ran to shower, a smile that hadn’t appeared in a long time. Standing to go whip something up, you were met with Jungkook, whose eyes were locked onto the floor.

“(Y/N), I-”

“Save it.” Knocking shoulders with him, you held your ground, stalking back into the kitchen. He knew how stubborn you were, and how there were almost no ways in the world to get you to listen to him. Almost.

Coming up behind your figure, his thick arms pinned you against the counter. The initial shock of what he had just done rendered you speechless, giving him a slight chance to explain himself. “Goddamn it (Y/N), I swear on a demon’s eye that I didn’t mean to say it that way. Honestly, I don’t want to know if you care about me, just for the sake of my own heart. I’ll leave it at that.” Just as fast as it had happened, he was gone, already out the door. Your grip had tightened on the bag of sugar you were holing, cursing yourself for taking it the wrong way. Shaking the feeling of butterflies rising in your stomach, you continued to put together the mix for the cookies you were making.

You knew you couldn’t give him what he wanted. So, you wouldn’t. For the safety of this household. If anyone got too close, you’d all be weakened in a heartbeat.

Years had already passed, and you had given Venus her first assignment. It was to hike up the mountain - with the accompaniment of you and Jungkook, of course -, gather anything she would need in the forest, and wipe out a majority of the demon population. The number of anything up there was scarce anyways, so it would be a simple task. The harder part was, to let her do it on her own.

Truth be told, you had grown outrageously attached to the mortal, as well as Jungkook. Either way, the outcome wouldn’t be one you would particularly favor, so you kept quiet. There was always the occasional teasing from the both of them, which would tear a smile or a laugh.

“Are we almost there?”

“Shut your trap, Jungkook.”

A laugh erupted from Venus’s throat, a glare from the man being directed to both of you. Venus had grown to be a beautiful young lady, but the passing years had done absolutely nothing to you and Jungkook. You both look the exact same - the scar that you had come to love on his cheek not looking even a day old. Venus had often made jokes about your immortality, and how you two are technically two walking corpses in disguise of very attractive people. But, being the teenager she is, she’s practically begged for you two to be together, saying that everything would be so much easier.

And that she’d actually have a family.

“Maybe if you were a bit more patient and observant, you’d notice we’re already here. It’s just the matter of whether or not the demons feel like playing.” You both looked up at Venus, a smile growing on your face. “You can both start out by setting up a symbol in the clearing, and I’ll set up a camp in case we have to stay the night.”

“Okay, sheesh, fine mini (Y/N).” Jungkook grumbled a few things about how, ‘she really has worn off on you, I want the old Venus back.’, while taking out some paste to paint the trap. Dropping your bags in the middle, you grabbed some brushes to help with the trap.

“Don’t spill it all this time, you dimwit.”

“That was one time!”

“Enough to almost get us all killed.”

“If the trap doesn’t get set up, we will be killed. Please don’t fight today guys, just once. I get that you two hate each other and all, but act like you’re married for a day.”

“We aren’t married!” You and Jungkook yelled at her in unison, a howl of laughter coming from her. “You might as well start calling us your parents if you’re pulling that game.”

A smirk arose on her face at Jungkook’s words, her arms crossing over her chest. “Then get to work dad.” This earned a facepalm from you, snatching the bowl of paste from his hands.

“Great job Kook. Great. Job.” Both of you glared at each other, before he moved to plop onto the pile of bags inside the circle. “What the hell are you doing?!”

“You took the paint, don’t look at me.” Rolling your eyes, you flicked your finger and muttered a few words. In a second flat, he was no longer the handsome man you knew, but an ugly toad covered in warts. You bursted out laughing at the sound of horror that came from his throat, the mere croak of a toad showcasing his disgust. “Turn me back!” His voice was too big for his tiny body, a hiccup of surprise coming from him.

“You’re more useful in this state. It may be easier to kill you. And plus, no demon wants to posses a creature as ugly as you. I’m just saving your life.” “Forgive me, o righteous one, for I have forgotten my place.” His sarcastic tone dulled out the air around him, rolling his eyes and he hopped over to you.

“You are forgive- ARGH! GET AWAY FROM ME, TOAD BOY!!!” Upon hopping his way over to you, he had jumped onto you. Except he landed on… Well… Your chest. Spewing out the return spell, your back crashed against one of the enormous tree trunks, and he had returned back to his normal form. With his face buried in your breasts. Unable to form a complete sentence, you instead went straight to kicking him away from you. Both of your faces were bright red, and Venus’s roaring laughter in the background didn’t help the situation one bit.

“I-I, um, y-you, uh…”

“Let’s just… Pretend none of this happened. Deal?”

“Deal.” Handing him the bowl of paste that was set on the ground, you let him finish the trap as you went back to the center. Not before Venus could confront you, though.

“T-that, was priceless! The look on your faces, oh god, you should’ve seen it! That was completely golden! Oh my god, BEST FIRST MISSION EVER!!!!” As the blush made a statement on your face, you rolled your eyes and hid away into one of the tents. One of the two.

“Venus…?” A hum of acknowledgement came from her, and you rested your head in your hands. “Why are there only two tents…”

A snicker came from the girl as she tried to contain her laughter about the situation. “So you and dad can have your own, of course.” A sigh fell from your lips as you dared not to press on the matter at hand, knowing that she would never cave, and that neither you nor Jungkook would be in the mood to put up another tent. Setting the floor of the tent with blankets and pillows, you laid your body down under a mound of wool to rest. Hearing the flap unzip and the strangled cough coming from the intruder, you knew it had to have been Jungkook.

“So I’ll take it she’s making us stay together…?”

“Yep.” A sigh came from him, the blankets next to you rustling. You tucked your head deeper into the blankets, falling fast asleep in minutes time.

As soon as he realized you were out, his arms found their way around you, pulling you closer to his chest. If she wakes up like this, he thinks, I can just say I was keeping her warm. There’s quiet a breeze tonight. So, with you encased in his hold, he fell into a deep sleep, dreaming of none other than you.

Waking up later in the night, you decided you would get a head start on gathering some supplies. Only to be stopped by the grip Jungkook had on you.

Not now, you thought. I don’t need these feelings hitting me in the face at this time of night. Sliding your way out of his grasp, you silently managed to escape the little camp without waking either of them up.

Well, that’s not entirely true.

The second he no longer felt you against him, Jungkook had been aware of the fact that you had wandered off into the night. Following your steps, he slithered away from the clearing, and followed you out into the dense clutter of trees. But, there he saw you, looking like a goddess in the light of the moon. You were sitting on a rock near a quiet stream, watching the shooting stars reflect their brilliant light onto the rippling water. He stepped on a twig to make notice of his presence, just so that he wouldn’t fall asleep again with an aching groin.

Your head whipped around to see Jungkook, standing in the shadows of the trees. He looked absolutely stunning under the light of the moon, a smile gracing his lips. “Mind if I join you?” Your cheeks flushed after noticing his bare torso, and you motioned to the rock adjacent to yours.

“Not at all. How’d you know I was out here?”

“I have my ways.” You both laughed at his antics, the barriers of your heart all breaking down. Now was the time that he could see the real you, the person you wanted to be around him. He made his way over to you, and instead of taking a seat on the other rock, he sat on yours. “So what are you doing out here?”

You tore your gaze away from his, looking back down into the water. “Ah… I was just thinking.”

“About…?”

“About what we would do if anything happened to the three of us. How we would deal. If we would want to even deal at all…” Your eyes fell from the skies to the stream, a tear threatening to make its way down your cheek.

“Hey… Don’t get all sappy on me. Nothing will happen to any of us, not while I’m around. And that will be along time.” He quietly chuckled, bringing his arm back around your waist. “That I can promise you.”

You smiled, resting your head on his shoulders. “Shut up, I don’t wanna break my record for longest days without crying because of you.” You both laughed, taking in this extremely rare moment.

“(Y/N)…?” Tilting your head up to look at him, you were met with his warm gaze, something that could swallow you up whole. “Yeah?”

“You know I love you right?”

“I love you too toad boy.”

“Oh, wow, way to ruin the moment!” You lifted your head up in laughter, only for it to be ceased by his hand on the back of your neck and his lips pressed against yours. Warmth spread over your body, the sparks flying through every single nerve. But, as you were both about to pull away, the click of a camera had you two falling off of the rock.

A scream of delight came from the direction the previous sound came from, both of you looking up to see Venus jumping around, tears dripping down her cheeks. “I FINALLY HAVE A FAMILY!” Her display of happiness injected the feeling of hope, of pride and joy into your veins, tears rolling down your own face.

“A… Family…” Running over to the both of you, she threw her arms tightly around you two, hiding her face away from sight.

“I love you mom, I love you dad. I love you both so much.”

Jungkook looked over to you with a bright smile, kissing your lips and leaving a peck on Venus’s head. “We love you too darling.”

“ANASTASIA! (Y/N), Where’d you go?” Hearing your call from outside with Venus, he heaved out a sigh and scoured the house to find his other daughter. “Oh, my little gumdrop… Where are you?” A muffled yelp of surprise came from him, as his daughter’s hand quickly clasped firmly over his mouth from behind.

Coming in with Venus and baskets of fresh fruit, you set everything down on the table and brushed your hands off. “Jungkook?” Calling out for your husband, you only got silence in return. Looking over at Venus, she offered you a nod before you went off to find your husband and daughter. Upon seeing the thirteen year old trying to cast a spell on Jungkook, your laugh danced through the air. “Ahhh Anastasia, what have I told you? No spells before dinner. You can turn your father into a toad afterwards.”

Your daughter looked up at you, a pleading look in the beautiful eyes that she shared with Jungkook. “But mom-”

“You heard me. No buts. He’s all yours after dinner though, you’ll live. Now go help your sister with the vegetables.

She laughed and hugged you, kissing your cheek. “Ugh, fine. Thanks mom, I love you!” She ran off to the kitchen, shutting the door behind her.

“Love you too!”

Looking back down at your hopeless husband on the bed, you broke out into a fit of laughter as he pulled you down and tickled you. “What about me?”

“F-fine, j-just let me go!” Gasping for air, he laughed and hugged you, leaving kisses all over your face. “I love you, toad boy.”

He grinned and laughed at the nickname, placing a loving kiss on your lips.

“I love you too baby.”

#jungkook #jungkook fluff #jungkook smut #jungkook angst #witch!jungkook #jungkook au #jungkook scenarios #bts #bts scenarios #bts au #bangtan #bangtan boys

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pamphletstoinspire · 6 years ago

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THE BOOK OF Josue - From The Douay-Rheims Bible - Latin Vulgate

Chapter 7

INTRODUCTION

This book is called Josue, because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz. A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Num. xiii. 17,) to Josue, or Jesus, to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus, was to bring us into it. Ch. --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (D.) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. H. --- Josue, says the Holy Ghost, (Eccli. xlvi. 1,) was successor of Moses among the prophets, or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (C.) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted C. x. under the name of the book of the Lord. See Num. xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (H.) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. C. --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. H. --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. W. --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. H.

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:

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 ---.

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 7

For the sins of Achan, the Israelites are defeated at Hai. The offender is found out; and stoned to death, and God's wrath is turned from them.

[1] But the children of Israel transgressed the commandment, and took to their own use of the anathema. For Achan the son of Charmi, the son of Zabdi, the son of Zare of the tribe of Juda, took something of the anathema: and the Lord was angry against the children of Israel. Filii autem Israel praevaricati sunt mandatum, et usurpaverunt de anathemate. Nam Achan filius Charmi filii Zabdi filii Zare de tribu Juda tulit aliquid de anathemate : iratusque est Dominus contra filios Israel.

[2] And when Josue sent men from Jericho against Hai, which is beside Bethaven, on the east side of the town of Bethel, he said to them: Go up, and view the country: and they fulfilled his command, and viewed Hai. Cumque mitteret Josue de Jericho viros contra Hai, quae est juxta Bethaven, ad orientalem plagam oppidi Bethel, dixit eis : Ascendite, et explorate terram. Qui praecepta complentes exploraverunt Hai.

[3] And returning they said to him: Let not all the people go up, but let two or three thousand men go and destroy the city: why should all the people be troubled in vain against enemies that are very few? Et reversi dixerunt ei : Non ascendat omnis populus, sed duo vel tria millia virorum pergant, et deleant civitatem : quare omnis populus frustra vexabitur contra hostes paucissimos?

[4] There went up therefore three thousand fighting men: who immediately turned their backs, Ascenderunt ergo tria millia pugnatorum. Qui statim terga vertentes,

[5] And were defeated by the men of the city of Hai, and there fell of them six and thirty men: and the enemies pursued them from the gate as far as Sabarim, and they slew them as they fled by the descent: and the heart of the people was struck with fear, and melted like water. percussi sunt a viris urbis Hai, et corruerunt ex eis triginta sex homines : persecutique sunt eos adversarii de porta usque ad Sabarim, et ceciderunt per prona fugientes : pertimuitque cor populi, et instar aquae liquefactum est.

[6] But Josue rent his garments, and fell flat on the ground before the ark of the Lord until the evening, both he and all the ancients of Israel: and they put dust upon their heads. Josue vero scidit vestimenta sua, et pronus cecidit in terram coram arca Domini usque ad vesperam, tam ipse quam omnes senes Israel : miseruntque pulverem super capita sua,

[7] And Josue said: Alas, O Lord God, why wouldst thou bring this people over the river Jordan, to deliver us into the hand of the Amorrhite, and to destroy us? would God, we had stayed beyond the Jordan as we began. et dixit Josue : Heu Domine Deus, quid voluisti traducere populum istum Jordanem fluvium, ut traderes nos in manus Amorrhaei, et perderes? utinam ut coepimus, mansissemus trans Jordanem.

[8] My Lord God, what shall I say, seeing Israel turning their backs to their enemies? Mi Domine Deus, quid dicam, videns Israelem hostibus suis terga vertentem?

[9] The Chanaanites, and all the inhabitants of the land will hear of it, and being gathered together will surround us and cut off our name from the earth: and what wilt thou do to thy great name? Audient Chananaei, et omnes habitatores terrae, et pariter conglobati circumdabunt nos, atque delebunt nomen nostrum de terra : et quid facies magno nomini tuo?

[10] And the Lord said to Josue: Arise, why liest thou flat on the ground? Dixitque Dominus ad Josue : Surge : cur jaces pronus in terra?

[11] Israel hath sinned, and transgressed my covenant: and they have taken of the anathema, and have stolen and lied, and have hidden it among their goods. Peccavit Israel, et praevaricatus est pactum meum : tuleruntque de anathemate, et furati sunt atque mentiti, et absconderunt inter vasa sua.

[12] Neither can Israel stand before his enemies, but he shall flee from them: because he is defiled with the anathema. I will be no more with you, till you destroy him that is guilty of this wickedness. Nec poterit Israel stare ante hostes suos, eosque fugiet : quia pollutus est anathemate. Non ero ultra vobiscum, donec conteratis eum qui hujus sceleris reus est.

[13] Arise, sanctify the people, and say to them: Be ye sanctified against tomorrow: for thus saith the Lord God of Israel: The anathema is in the midst of thee, O Israel: thou canst not stand before thy enemies, till he be destroyed out of thee that is defiled with this wickedness. Surge, sanctifica populum, et dic eis : Sanctificamini in crastinum : haec enim dicit Dominus Deus Israel : Anathema in medio tui est, Israel : non poteris stare coram hostibus tuis, donec deleatur ex te qui hoc contaminatus est scelere.

[14] And you shall come in the morning every one by your tribes: and what tribe soever the lot shall find, it shall come by its kindreds and the kindred by its houses, and the house by the men. Accedetisque mane singuli per tribus vestras : et quamcumque tribum sors invenerit, accedet per cognationes suas, et cognatio per domos, domusque per viros.

[15] And whosoever he be that shall be found guilty of this fact, he shall be burnt with fire with all his substance, because he hath transgressed the covenant of the Lord, and hath done wickedness in Israel. Et quicumque ille in hoc facinore fuerit deprehensus, comburetur igni cum omni substantia sua : quoniam praevaricatus est pactum Domini, et fecit nefas in Israel.

[16] Josue, therefore, when he rose in the morning, made Israel to come by their tribes, and the tribe of Juda was found, Surgens itaque Josue mane, applicuit Israel per tribus suas, et inventa est tribus Juda.

[17] Which being brought by its families, it was found to be the family of Zare. Bringing that also by the houses, he found it to be Zabdi. Quae cum juxta familias suas esset oblata, inventa est familia Zare. Illam quoque per domos offerens, reperit Zabdi :

[18] And bringing his house man by man, he found Achan the son of Charmi, the son of Zabdi, the son of Zare of the tribe of Juda. cujus domum in singulos dividens viros, invenit Achan filium Charmi filii Zabdi filii Zare de tribu Juda.

[19] And Josue said to Achan: My son, give glory to the Lord God of Israel, and confess, and tell me what thou hast done, hide it not. Et ait Josue ad Achan : Fili mi, da gloriam Domino Deo Israel, et confitere, atque indica mihi quid feceris, ne abscondas.

[20] And Achan answered Josue, and said to him: Indeed I have sinned against the Lord the God of Israel, and thus and thus have I done. Responditque Achan Josue, et dixit ei : Vere ego peccavi Domino Deo Israel, et sic et sic feci.

[21] For I saw among the spoils a scarlet garment exceeding good, and two hundred sides of silver, and a golden rule of fifty sides: and I coveted them, and I took them away, and hid them in the ground is the midst of my tent, and the silver I covered with the earth that I dug up. Vidi enim inter spolia pallium coccineum valde bonum, et ducentos siclos argenti, regulamque auream quinquaginta siclorum : et concupiscens abstuli, et abscondi in terra contra medium tabernaculi mei, argentumque fossa humo operui.

[22] Josue therefore sent ministers: who running to his tent, found all hidden in the same place, together with the silver. Misit ergo Josue ministros : qui currentes ad tabernaculum illius, repererunt cuncta abscondita in eodem loco, et argentum simul.

[23] And taking them away out of the tent, they brought them to Josue, and to all the children of Israel, and threw them down before the Lord. Auferentesque de tentorio, tulerunt ea ad Josue, et ad omnes filios Israel, projeceruntque ante Dominum.

[24] Then Josue and all Israel with him took Achan the son of Zare, and the silver and the garments, and the golden rule, his sons also and his daughters, his oxen and asses and sheep, the tent also, and all the goods: and brought them to the valley of Achor: Tollens itaque Josue Achan filium Zare, argentumque et pallium, et auream regulam, filios quoque et filias ejus, boves et asinos et oves, ipsumque tabernaculum, et cunctam supellectilem ( et omnis Israel cum eo), duxerunt eos ad vallem Achor :

[25] Where Josue said: Because thou hast troubled us, the Lord trouble thee this day. And all Israel stoned him: and all things that were his, were consumed with fire. ubi dixit Josue : Quia turbasti nos, exturbet te Dominus in die hac. Lapidavitque eum omnis Israel : et cuncta quae illius erant, igne consumpta sunt.

[26] And they gathered together upon him a great heap of stones, which remaineth until this present day. And the wrath of the Lord was turned away from them. And the name of that place was called the Valley of Achor, until this day. Congregaveruntque super eum acervum magnum lapidum, qui permanet usque in praesentem diem. Et aversus est furor Domini ab eis. Vocatumque est nomen loci illius, vallis Achor, usque hodie.

Commentary:

Ver. 1. Children. Achan was guilty of theft: some of the rest might have connived at his fault. He had taken what was reserved for the Lord. The offender was discovered, to inspire all with a horror for his conduct. Some of his brethren were punished, (v. 5,) but they suffered for their own secret transgressions, or death might be no real punishment to them; while the Israelites were awakened to a sense of their own inability to conquer without the divine protection, and were forced to humble themselves. H. --- Chastisements are the marks of God's displeasure, though they frequently proceed also from his clemency. --- Achan is called Achar, 1 Par. ii. 7. These five persons occupy the space of 265 years; so that they must have been 50 or 55 years old, when they had children.

Ver. 2. Against Hai, to see the situation and strength of that city, which was about 10 miles west, or rather north, of Jericho. It was afterwards rebuilt, 1 Esd. ii. 28. --- Bethaven and Bethel are the same place; (S. Jerom. C.) though many distinguish them, with Cellarius. The former name means "the house of iniquity," because Jeroboam there set up a golden calf. Bethel was its former appellation, in consequence of the vision of Jacob. Gen. xxviii.

Ver. 3. Few. It appears, however, that the city contained 12,000 fighting men; so that these spies must have formed a false notion of its strength. C. viii. 25.

Ver. 5. Sabarim, which means people "broken and defeated." Sept. "they pursued them from the gate, till they had entirely broken them," destroying 36, and putting the rest to flight. C. --- This small disaster filled the whole camp with dismay, as the Lord generally caused the victories of his people to be complete, and without any loss, as long as they continued in his favour. None were found wanting of those who attacked and destroyed so many of the Madianites. Num. xxxi. 49. H.

Ver. 6. Heads. These marks of grief were very common. Achilles covered his head with ashes, tore his garments and face, when he received news of the death of his friend, Patroclus. Homer and Virgil, (xii.) speaking of Latinus, the king, says, It scissa veste Latinus---Canitiem immundo perfusam pulvere turpans.

Ver. 7. Began. Some had established themselves in the land of Galaad. M. --- Heb. "would to God we had been content, and dwelt on the other side of the Jordan." Josue speaks in this animated manner, through zeal for the glory of God, (C.) more than for any personal inconvenience. He was grieved that any one should have merited God's displeasure. He was afraid that the Chanaanites would blaspheme the great name of the Lord, v. 9.

Ver. 11. Lied. Each one, on delivering up what he had taken, made profession, at least by his behaviour, (H.) that he retained nothing. Achan did like the rest, but he kept back of the plunder. C. --- He lied, and did not comply with the promise made by all Israel, which he was bound to observe, as much as if he had made it with his own mouth.

Ver. 13. Sanctified. Prepared by washing, &c. to appear before the tabernacle, and see the event. Sept. "purify the people." Chal. "call an assembly."

Ver. 14. Find. Heb. "it shall be the tribe which the Lord taketh." H. --- This was done by lots, as on similar occasions, 1 K. x. 20. and xiv. 41. When God authorized this method, there could be no danger in it. But to have recourse to lots without such authority, would be often tempting God. The apostles chose an apostle by lot: but they had first taken every precaution (C.) to select two persons, both fit for the important charge. H. --- To commit the choice of sacred ministers to chance would be extremely improper. "We forbid the use of lots in the elections," said Honorius. C.

Ver. 18. Juda. The dignity of this tribe enhanced the fault of Achan. M.

Ver. 19. My son. Clemency is the virtue of great souls. --- Give glory. Confess candidly. Jo. ix. 24.

Ver. 21. Garment. Heb. "a robe of Sannaar, or of Babylon." This city was famous for embroidered, or painted robes, such as were worn by kings. Jonas iii. 6. Plin. viii. 48. --- Rule, or linget. No coin was yet used. C.

Ver. 24. His sons, &c. Probably conscious to, or accomplices of the crime of their father, (Ch). as he could hardly have concealed these things in the midst of his tent without their knowledge. M. --- But granting, with S. Aug. (q. 8,) that they were innocent of this crime, God, who is the sovereign arbiter of life and death, might order them out of the world, on this occasion, without injustice.

Ver. 25. Day. Hence some have drawn a very weak argument, to prove the repentance of Achan, as if he had only to undergo a temporary punishment. It is probable, however, that his sincere confession, proceeding from a penitent heart, might influence God to shew him mercy. --- Fire. Children, as well as his other effects; though some have supposed that the former were spared, as they are not here specified. Heb. seems to include them; "and burnt them with fire after they had stoned them with stones." Chaldee says they were stoned first. C.

Ver. 26. Achor. That is, trouble; (Ch). in allusion to the name of Achar, as he is called in the Sept. invariably, and in the Heb. and Vulg. in the Book of Chronicles. H. --- This heap of stones was thrown upon the ashes of the deceased, or perhaps at his person, while he was burning at the stake, as it is the custom still among the Turks. Roger. ii. 7. The king of Hai was treated in this manner. C. viii. 29. See 2 K. xviii. 17. The vale of Achor was on the road between Jerusalem and Jericho, where a small castle, at Adommim, was built to protect travellers from the insults of robbers, who infested that part. Lu. x. 30. C. xv. 7.

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THE BOOK OF Josue - From The Douay-Rheims Bible - Latin Vulgate

Chapter 8

INTRODUCTION

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:

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 8

Hai is taken and burnt, and all the inhabitants slain. An altar is built, and sacrifices offered. The law is written on stones, and the blessings and cursings are read before all the people.

[1] And the Lord said to Josue: Fear not, nor be thou dismayed: take with thee all the multitude of fighting men, arise and go up to the town of Hai. Behold I have delivered into thy hand the king thereof, and the people, and the city, and the land. Dixit autem Dominus ad Josue : Ne timeas, neque formides : tolle tecum omnem multitudinem pugnatorum, et consurgens ascende in oppidum Hai. Ecce tradidi in manu tua regem ejus, et populum, urbemque et terram.

[2] And thou shalt do to the city of Hai, and to the king thereof, as thou hast done to Jericho, and to the king thereof: but the spoils and all the cattle you shall take for a prey to yourselves: lay an ambush for the city behind it. Faciesque urbi Hai, et regi ejus, sicut fecisti Jericho, et regi illius : praedam vero, et omnia animantia diripietis vobis : pone insidias urbi post eam.

[3] And Josue arose, and all the army of the fighting men with him, to go up against Hai: and he sent thirty thousand chosen valiant men in the night, Surrexitque Josue, et omnis exercitus bellatorum cum eo, ut ascenderent in Hai : et electa triginta millia virorum fortium misit nocte,

[4] And commanded them, saying: Lay an ambush behind the city: and go not very far from it: and be ye all ready. praecepitque eis, dicens : Ponite insidias post civitatem : nec longius recedatis : et eritis omnes parati.

[5] But I and the rest of the multitude which is with me; will approach on the contrary side against the city. And when they shall come out against us, we will flee, and turn our backs, as we did before: Ego autem, et reliqua multitudo, quae mecum est, accedemus ex adverso contra urbem. Cumque exierint contra nos, sicut ante fecimus : fugiemus, et terga vertemus,

[6] Till they pursuing us be drawn farther from the city: for they will think that we flee as before. donec persequentes ab urbe longius protrahantur : putabunt enim nos fugere sicut prius.

[7] And whilst we are fleeing, and they pursuing, you shall arise out of the ambush, and shall destroy the city: and the Lord your God will deliver it into our hands. Nobis ergo fugientibus, et illis persequentibus, consurgetis de insidiis, et vastabitis civitatem : tradetque eam Dominus Deus vester in manus vestras.

[8] And when you shall have taken it, set it on fire, and you shall do all things so as I have commanded. Cumque ceperitis, succendite eam, et sic omnia facietis, ut jussi.

[9] And he sent them away, and they went on to the place of the ambush, and abode between Bethel and Hai, on the west side of the city of Hai. But Josue stayed that night in the midst of the people, Dimisitque eos, et perrexerunt ad locum insidiarum, sederuntque inter Bethel et Hai, ad occidentalem plagam urbis Hai : Josue autem nocte illa in medio mansit populi,

[10] And rising early in the morning, he mustered his soldiers, and went up with the ancients in the front of the army environed with the aid of the fighting men. surgensque diluculo recensuit socios, et ascendit cum senioribus in fronte exercitus, vallatus auxilio pugnatorum.

[11] And when they were come, and were gone up over against the city, they stood on the north side of the city, between which and them there was a valley in the midst. Cumque venissent et ascendissent ex adverso civitatis, steterunt ad septentrionalem urbis plagam, inter quam et eos erat vallis media.

[12] And he had chosen five thousand men, and set them to lie in ambush between Bethel and Hai, on the west side of the same city: Quinque autem millia viros elegerat, et posuerat in insidiis inter Bethel et Hai ex occidentali parte ejusdem civitatis :

[13] But all the rest of the army went in battle array on the north side, so that the last of that multitude reached to the west side of the city. So Josue went that night, and stood in the midst of the valley. omnis vero reliquus exercitus ad aquilonem aciem dirigebat, ita ut novissimi illius multitudinis occidentalem plagam urbis attingerent. Abiit ergo Josue nocte illa, et stetit in vallis medio.

[14] And when the king of Hai saw this, he made haste in the morning, and went out with all the army of the city, and set it in battle array toward the desert, not knowing that there lay an ambush behind his back. Quod cum vidisset rex Hai, festinavit mane, et egressus est cum omni exercitu civitatis, direxitque aciem contra desertum, ignorans quod post tergum laterent insidiae.

[15] But Josue, and all Israel gave back, making as if they were afraid, and fleeing by the way of the wilderness. Josue vero et omnis Israel cesserunt loco, simulantes metum, et fugientes per solitudinis viam.

[16] But they shouting together, and encouraging one another, pursued them. And when they were come from the city, At illi vociferante pariter, et se mutuo cohortantes, persecuti sunt eos. Cumque recessissent a civitate,

[17] And not one remained in the city of Hai and of Bethel, that did not pursue after Israel, leaving the towns open as they had rushed out, et ne unus quidem in urbe Hai et Bethel remansisset qui non persequeretur Israel ( sicut eruperant aperta oppida relinquentes),

[18] The Lord said to Josue: Lift up the shield that is in thy hand, towards the city of Hai, for I will deliver it to thee. dixit Dominus ad Josue : Leva clypeum, qui in manu tua est, contra urbem Hai, quoniam tibi tradam eam.

[19] And when he had lifted up his shield towards the city, the ambush that lay hid, rose up immediately: and going to the city, took it and set it on fire. Cumque elevasset clypeum ex adverso civitatis, insidiae, quae latebant, surrexerunt confestim : et pergentes ad civitatem, ceperunt, et succenderunt eam.

[20] And the men of the city, that pursued after Josue, looking back and seeing the smoke of the city rise up to heaven, had no more power to flee this way or that way: especially as they that had counterfeited flight, and were going toward the wilderness, turned back most valiantly against them that pursued. Viri autem civitatis, qui persequebantur Josue, respicientes et videntes fumum urbis ad caelum usque conscendere, non potuerunt ultra huc illucque diffugere : praesertim cum hi qui simulaverant fugam, et tendebant ad solitudinem, contra persequentes fortissime restitissent.

[21] So Josue and all Israel seeing that the city was taken, and that the smoke of the city rose up, returned and slew the men of Hai. Vidensque Josue et omnis Israel quod capta esset civitas, et fumus urbis ascenderet, reversus percussit viros Hai.

[22] And they also that had taken and set the city on fire, issuing out of the city to meet their own men, began to cut off the enemies who were surrounded by them. So that the enemies being cut off on both sides, not one of so great a multitude was saved. Siquidem et illi qui ceperant et succenderant civitatem, egressi ex urbe contra suos, medios hostium ferire coeperunt. Cum ergo ex utraque parte adversarii caederentur, ita ut nullus de tanta multitudine salvaretur,

[23] And they took the king of the city of Hai alive, and brought him to Josue. regem quoque urbis Hai apprehenderunt viventem, et obtulerunt Josue.

[24] So all being slain that had pursued after Israel in his flight to the wilderness, and tailing by the sword in the same place, the children of Israel returned and laid waste the city. Igitur omnibus interfectis, qui Israelem ad deserta tendentem fuerant persecuti, et in eodem loco gladio corruentibus, reversi filii Israel percusserunt civitatem.

[25] And the number of them that fell that day, both of men and women, was twelve thousand persons all of the city of Hai. Erant autem qui in eodem die conciderant a viro usque ad mulierem, duodecim millia hominum, omnes urbis Hai.

[26] But Josue drew not back his hand, which he had stretched out on high, holding the shield, till all the inhabitants of Hai were slain. Josue vero non contraxit manum, quam in sublime porrexerat, tenens clypeum donec interficerentur omnes habitatores Hai.

[27] And the children of Israel divided among them the cattle and the prey of the city, as the Lord had commanded Josue. Jumenta autem et praedam civitatis diviserunt sibi filii Israel, sicut praeceperat Dominus Josue.

[28] And he burned the city, and made it a heap for ever: Qui succendit urbem, et fecit eam tumulum sempiternum :

[29] And he hung the king thereof on a gibbet until the evening and the going down of the sun. Then Josue commanded, and they took down his carcass from the gibbet: and threw it in the very entrance of the city, heaping upon it a great heap of stones, which remaineth until this present day. regem quoque ejus suspendit in patibulo usque ad vesperam et solis occasum. Praecepitque Josue, et deposuerunt cadaver ejus de cruce : projeceruntque in ipso introitu civitatis, congesto super eum magno acervo lapidum, qui permanet usque in praesentem diem.

[30] Then Josue built an altar to the Lord the God of Israel in mount Hebal, Tunc aedificavit Josue altare Domino Deo Israel in monte Hebal,

[31] As Moses the servant of the Lord had commanded the children of Israel, and it is written in the book of the law of Moses: an altar of unhewn stones which iron had not touched: and he offered upon it holocausts to the Lord, and immolated victims of peace offerings. sicut praeceperat Moyses famulus Domini filiis Israel, et scriptum est in volumine legis Moysi : altare vero de lapidibus impolitis, quos ferrum non tetigit : et obtulit super eo holocausta Domino, immolavitque pacificas victimas.

[32] And he wrote upon stones the Deuteronomy of the law of Moses, which he had ordered before the children of Israel. Et scripsit super lapides Deuteronomium legis Moysi, quod ille digesserat coram filiis Israel.

[33] And all the people, and the ancients, and the princes and judges stood on both sides of the ark, before the priests that carried the ark of the covenant of the Lord, both the stranger and he that was born among them, half of them by mount Garizim, and half by mount Hebal, as Moses the servant of the Lord had commanded. And first he blessed the people of Israel. Omnis autem populus, et majores natu, ducesque ac judices, stabant ex utraque parte arcae, in conspectu sacerdotum qui portabant arcam foederis Domini, ut advena, ita et indigena. Media pars eorum juxta montem Garizim, et media juxta montem Hebal, sicut praeceperat Moyses famulus Domini. Et primum quidem benedixit populo Israel.

[34] After this he read all the words of the blessing and the cursing and all things that were written in the book of the law. Post haec legit omnia verba benedictionis et maledictionis, et cuncta quae scripta erant in legis volumine.

[35] He left out nothing of those things which Moses had commanded, but he repeated all before all the people of Israel, with the women and children and strangers that dwelt among them. Nihil ex his quae Moyses jusserat, reliquit intactum, sed universa replicavit coram omni multitudine Israel, mulieribus ac parvulis et advenis, qui inter eos morabantur.

Commentary:

Ver. 1. Men. Masius and Salien (H.) suppose that Josue selected out of them 30,000; 5000 of whom were to be placed in ambush, and the rest were to pretend that they were terrified at the approach of the king of Hai, and to flee with Josue. But the text seems to assert that all accompanied their general, (C.) excepting such as were left to guard the camp.

Ver. 2. King. There was this difference, that the king of Hai was to be gibbeted, and his corpse stoned, while the city was to be plundered by the Israelites. --- It. This mode of warfare is equally just, as if the enemy was attacked in the open field. Dolus an virtus quis in hoste requirat? Virg. --- God was pleased to authorize it on this occasion, that his people might be less exposed, being under some apprehensions on account of the former defeat. Some nations have preferred to encounter the enemy openly. Grot. Jur. iii. 1. 20. But their example is no law for others. "When the war is just, it matters not whether a person gain the victory by open fighting or by stratagem." S. Aug. q. 10. "It is often prudent to conceal the truth." c. Mend. x. People engaged in warfare, allow each other to take such advantages. God could easily have routed these few men by means of the army of Israel, or by a miracle, as he did at Jericho. H. --- But he is at liberty to act as he thinks proper. The ambush was laid on the south-west side of Hai, so that those of Bethel might not perceive it, as they came out to the assistance of their countrymen, v. 17. Five thousand were placed in one place, and 25,000 in another, while the main body of the army, under Josue, took a circuit by the east, and came to attack the city on the north side. C.

Ver. 4. Ready to enter the city, when its soldiers are all in pursuit of us. H.

Ver. 5. And turn, &c. Josue had not fled before. C. --- Heb. "against us, as at the first, we will flee before them."

Ver. 8. Fire. They were to set some houses on fire for a signal, but the whole city was not to be destroyed (C.) till the Israelites had collected the plunder. H.

Ver. 10. Ancients, who had a command in the army, and assisted Josue with their counsel. They gave him an account of the state and numbers of the army. C.

Ver. 12. Five thousand. These were part of the 30,000 mentioned above, v. 3. Ch. --- Josue had given orders to have them placed in ambush apart; (C.) unless, perhaps, he places these himself in some secret place. H.

Ver. 13. Night. He spent the forepart of it at Galgal, to prevent any suspicion, v. 9. But setting out very early, (v. 10,) he arrived at Hai before sun-rise.

Ver. 14. Desert of Bethel, fit only for pasturage. C. xviii. 12.

Ver. 15. Afraid. Heb. "made as if they were beaten before them, and fled." Thus they drew on the king of Hai, so as to leave the ambush in his rear. C.

Ver. 17. Not one fit to bear arms. W. --- Bethel. As soon as the people of this city perceived the Israelites fleeing, they rushed out to assist the king of Hai in the pursuit. But when they saw the former rally, before they had joined their friends, (C.) they very prudently retired, and left the unhappy citizens of Hai to their fate. H. --- Hence all who were slain belonged to the latter city, v. 25.

Ver. 18. Shield, as Moses lifted up his hands. Ex. xvii. 11. Some translate, "dart, spear," or "sword." Sept. and Eccli. xvi. 3. C. --- The buckler might be suspended on a spear, (M.) that it might be seen afar off (W.) by some appointed to keep watch on purpose. H.

Ver. 23. Josue. This king was reserved for greater torments and ignominy. It was the ancient custom to present kings and chief commanders to the victorious general, who rewarded those who brought them. Grotius.

Ver. 28. For ever, or for a long time. It was rebuilt before the captivity. 2 Esd. vii. 31.

Ver. 29. Gibbet. Sept. "a cross." Some say that the king was first killed; but that assertion is destitute of proof. The corpse was taken down before night. Deut. xxi. 22.

Ver. 30. Hebal. The Sam. Chronicle says on Mount Garizim. No doubt Josue complied with the injunctions of Moses: but we have seen that there are reasons to doubt which mountain he pitched upon. Deut. xxvii. 4. H. --- It seems more probable that the altar would be upon Garizim, where the blessings were proclaimed, if the texts of Moses and of Josue did not formally assert the contrary. C. --- But if they have been interpolated, nothing certain can be deduced from those passages. Josephus (iv. 8,) says that the altar was between the two mountains, not far from Sichem, which was built at the foot of Garizim; and it is not probable that this historian, the mortal enemy of the Samaritans, would have hesitated to assert that the altar was upon Hebal, if the texts had been so positive, in his time. It is undeniable that the tribes of Levi, and of Ephraim, were upon Garizim; and consequently Josue and the priests must have been there; and who would then officiate at the altar on Hebal? See Kennicott, who ably refutes the insinuations of the infidel, Collins, against the character of the Samaritans. When this altar was erected the learned are not agreed. H. --- Some say, immediately after the passage of the Jordan, and that the 12 stones taken from the bed of the river, were used for that purpose. Josephus says five years elapsed, and R. Ismael supposes that the altar was not built during the 14 years after the passage of the Jordan. But it is most probable that Josue complied with the command of God as soon as he had procured a sort of peace, (H.) by the conquest of these two cities, and was thus enabled to penetrate into the heart of the country, where Garizim was situated, not in the plain of Jericho, as Eusebius imagined, but near Sichem, (C.) about 30 or 40 miles to the north-west of Jericho. H.

Ver. 31. Iron. Spencer complains that the Prot. have not translated barzel, "iron tool," as Deut. xxvii. 5. This translation is found in their more ancient editions of 1537--49, &c. Ken. --- But the difference is very unimportant. The reason of this prohibition is given, Ex. xx. 25. --- He offered; so we read that he wrote, blessed and cursed, &c. because these things were done at least by his authority. It is not necessary to suppose that he engraved the words of the law with his own hands, or that he passed from Garizim, where he had been pronouncing the blessings, to Hebal, in order to denounce the curses. H. --- He probably commissioned some of the princes on Hebal to perform the office of cursing, after he had repeated the blessings himself from Garizim; and the select company of Levites before the ark, having answered or repeated the words, the whole multitude stationed at the foot of Hebal, giving their consent that the transgressors should be cursed. Ken. --- Hence Josue must have sacrificed by the hands of the priests. H. --- Various instances are produced to show that princes and prophets have, on extraordinary occasions, performed this office themselves, 1 K. vi. 15. and vii. 9. 3 K. xviii. 32. C. --- But these must have either received a dispensation from God, or they must have employed the ministry of the legal priests; or, in fine, their actions, like that of Saul, (1 K. xiii. 9,) of Absalom, (ib. i. 9,) Herod, &c. may have been deserving of blame. H. --- The Jews assert that in the desert no one was permitted to sacrifice, except in the tabernacle; but that this prohibition ceased at Galgal, as the ark had no fixed abode, and thus Josue might offer sacrifice himself. Afterwards the law was enforced, while the ark was at Silo. But upon its being removed to Nobe, Maspha, and Gabaon, people resumed their former liberty; and hence there was nothing to hinder Samuel, Saul, and David from offering sacrifice, till the temple was erected. Outram de Sac. i. 2. Grot. in Deut. xii. 8. This sacred office was formerly exercised by kings, particularly at Athens, where, after the people became more numerous, Theseus appointed the king of sacrifices to keep up the memory of the ancient practice. Demost. c. Neream. C. The like was done at Rome under the republic. H.

Ver. 32. Stones, of which the altar was formed, (C.) or on a separate monument, (Masius) consisting of two stones of black marble, so as to leave the letters prominent, and to fill up the vacuities with white plaster, that they might be seen more plainly, and might, at the same time, be more durable than if they had been only written on the cement, whatever some may have said of the tenacity of the ancient plaster. --- Deuteronomy, &c. or copy of the Decalogue which, by way of eminence, is called the law. Act. vii. 53. It is distinguished from the blessings and the curses; (v. 34,) and Moses referred to it, as already existing, (Deut. xxvii. 3. 8,) though the Book of Deuteronomy was not finished till afterwards. He might point to the very tables contained in the ark. "This law, consisting of only 16 verses, might easily be engraved on this solemn day; whereas to engrave the 80 verses of blessings and cursings, would be improbable; and engraving the Pentateuch, or indeed the Book of Deuteronomy, had been impossible." That the Decalogue was to be thus solemnly proclaimed is evident, from the Sam. text. Ex. xx. 18. Kennicott. --- This was the covenant which God had made with his people, (Deut. iv. 13,) and which Moses cautions the Israelites to observe; as upon their fidelity, their present and future happiness entirely depended. It was on this title alone that they could hold the land of Chanaan; and therefore Josue takes care thus publicly to admonish them of their duty. H. --- The Rabbins say that the whole Pentateuch was written on this occasion in 70 languages, that no nation might plead ignorance. But we can hardly believe that even the Book of Deuteronomy could be written, and read, and explained to the people, as that would require many days. C.

Ver. 33. Hebal. "Gerizim and Ebal, says Maundrell, p. 59, are separated by a narrow valley, not above a furlong broad; and Naplosa, (the ancient Sychem) consisting chiefly of two streets lying parallel, is built at the foot of, and under Gerizim." The princes, representing the different tribes, were stationed on these mountains, and the crowd at the foot of them, while a select company of Levites attended the ark in the midst, and repeated what the princes proclaimed, that the multitude might answer Amen, as they turned successively to them; (Kennicott) or the princes might answer Amen, from the top of the two hills. C. --- And first. Prot. "as Moses...had commanded before, that they should bless the people of Israel." But if Josue blessed them himself, (H.) all superiors might do so, as parents bless their children. W.

Ver. 34. Words. Heb. "words of the law, the blessings," &c. H.

Ver. 35. Repeated. Coverdale's Bible has "Josua caused it to be proclaimed." "It is very common in Scripture to represent a person as doing that which is done by another, in his name and by his authority." Kennicott. --- Josue might be in the midst to preside, (C.) or rather he would be along with the princes of the six tribes on Mount Garizim, v. 30. H. --- Thus the covenant entered into between God and the Israelites, was solemnly ratified when the latter first entered the promised land. The greatest part of those who had been present at Horeb had perished in the wilderness. C.

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THE BOOK OF Josue - From The Douay-Rheims Bible - Latin Vulgate

Chapter 1

INTRODUCTION

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:

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 1

Josue, encouraged by the Lord, admonisheth the people to prepare themselves to pass over the Jordan.

[1] Now it came to pass after the death of Moses the servant of the Lord, that the Lord spoke to Josue the son of Nun, the minister of Moses, and said to him: Et factum est post mortem Moysi servi Domini, ut loqueretur Dominus ad Josue filium Nun, ministrum Moysi, et diceret ei :

[2] Moses my servant is dead: arise, and pass over this Jordan, thou and thy people with thee, into the land which I will give to the children of Israel. Moyses servus meus mortuus est : surge, et transi Jordanem istum tu et omnis populus tecum, in terram, quam ego dabo filiis Israel.

[3] I will deliver to you every place that the sole of your foot shall tread upon, as I have said to Moses. Omnem locum, quem calcaverit vestigium pedis vestri, vobis tradam, sicut locutus sum Moysi.

[4] From the desert and from Libanus unto the great river Euphrates, all the land of the Hethites unto the great sea toward the going; down of the sun, shall be your border. A deserto et Libano usque ad fluvium magnum Euphraten, omnis terra Hethaeorum usque ad mare magnum contra solis occasum erit terminus vester.

[5] No man shall be able to resist you all the days of thy life: as I have been with Moses, so will I be with thee: I will not leave thee, nor forsake thee. Nullus poterit vobis resistere cunctis diebus vitae tuae : sicut fui cum Moyse, ita ero tecum : non dimittam, nec derelinquam te.

[6] Take courage, and be strong: for thou shalt divide by lot to this people the land, for which I swore to their fathers, that I would deliver it to them. Confortare, et esto robustus : tu enim sorte divides populo huic terram, pro qua juravi patribus suis, ut traderem eam illis.

[7] Take courage therefore, and be very valiant: that thou mayst observe and do all the law, which Moses my servant hath commanded thee: turn not from it to the right hand or to the left, that thou mayst understand all things which thou dost. Confortare igitur, et esto robustus valde : ut custodias, et facias omnem legem, quam praecepit tibi Moyses servus meus : ne declines ab ea ad dexteram vel ad sinistram, ut intelligas cuncta quae agis.

[8] Let not the book of this law depart from thy mouth: but thou shalt meditate on it day and night, that thou mayst observe and do all things that are written in it: then shalt thou direct thy way, and understand it. Non recedat volumen legis hujus ab ore tuo : sed meditaberis in eo diebus ac noctibus, ut custodias et facias omnia quae scripta sunt in eo : tunc diriges viam tuam, et intelliges eam.

[9] Behold I command thee, take courage, and be strong. Fear not and be not dismayed: because the Lord thy God is with thee in all things whatsoever thou shalt go to. Ecce praecipio tibi : confortare, et esto robustus. Noli metuere, et noli timere : quoniam tecum est Dominus Deus tuus in omnibus ad quaecumque perrexeris.

[10] And Josue commanded the princes of the people, saying: Pass through the midst of the camp, and command the people, and say: Praecepitque Josue principibus populi, dicens : Transite per medium castrorum, et imperate populo, ac dicite :

[11] Prepare you victuals: for after the third day you shall pass over the Jordan and shall go in to possess the land, which the Lord your God will give you. Praeparate vobis cibaria : quoniam post diem tertium transibitis Jordanem, et intrabitis ad possidendam terram, quam Dominus Deus vester daturus est vobis.

[12] And he said to the Rubenites, and the Gadites, and the half tribe of Manasses: Rubenitis quoque et Gaditis, et dimidiae tribui Manasse, ait :

[13] Remember the word, which Moses the servant of the Lord commanded you, saying: The Lord your God hath given you rest, and all this land. Mementote sermonis, quem praecepit vobis Moyses famulus Domini, dicens : Dominus Deus vester dedit vobis requiem, et omnem terram.

[14] Your wives, and children, and cattle shall remain in the land which Moses gave you on this side of the Jordan: but pass you over armed before your brethren, all of you that are strong of hand, and fight for them, Uxores vestrae, et filii, ac jumenta manebunt in terra, quam tradidit vobis Moyses trans Jordanem : vos autem transite armati ante fratres vestros, omnes fortes manu, et pugnate pro eis,

[15] Until the Lord give rest to your brethren as he hath given you, and they also possess the land which the Lord your God will give them: and so you shall return into the land of your possession, and you shall dwell in it, which Moses the servant of the Lord gave you beyond the Jordan, toward the rising of the sun. donec det Dominus requiem fratribus vestris sicut et vobis dedit, et possideant ipsi quoque terram, quam Dominus Deus vester daturus est eis : et sic revertimini in terram possessionis vestrae, et habitabitis in ea, quam vobis dedit Moyses famulus Domini trans Jordanem contra solis ortum.

[16] And they made answer to Josue, and said: All that thou hast commanded us we will do; and whithersoever thou shalt send us, we will go. Responderuntque ad Josue, atque dixerunt : Omnia, quae praecepisti nobis, faciemus : et quocumque miseris, ibimus.

[17] As we obeyed Moses in all things, so will we obey thee also: only be the Lord thy God with thee, as he was with Moses. Sicut obedivimus in cunctis Moysi, ita obediemus et tibi : tantum sit Dominus Deus tuus tecum, sicut fuit cum Moyse.

[18] He that shall gainsay thy mouth, and not obey all thy words, that thou shalt command him, let him die: only take thou courage, and do manfully. Qui contradixerit ori tuo, et non obedierit cunctis sermonibus, quos praeceperis ei, moriatur. Tu tantum confortare, et viriliter age.

Commentary:

Ver. 1. Now: lit. And. Thus the sacred history is connected, the last chapter of Deuteronomy being, in the opinion of many, a part of the work of Josue. H. --- Moses died on the 1st of the 12th month, Adar, and as soon as that month of mourning had expired, and the spies had returned on the 4th of Nisan, God ordered the people to prepare for their departure. --- Minister. This was by no means degrading. He was designed for the successor of Moses, as Eliseus was to succeed Elias. The heroes at Troy had servants of the same high character as themselves, attached to their persons by the ties of friendship. See Ex. xvii. 10.

Ver. 2. Jordan, a river well known, which rises in Antilibanus, not from Panion, but from the lake Phiala, as Herod the Tetrarch discovered by throwing some straw into the latter, which passed by a subterraneous passage into Panion. Thence it proceeds to the Semonite lake and to Daphne, where it begins to be called the Great Jordan. Joseph. Bel. iii. 33. Having traversed the land of Palestine in the southern direction, it loses itself in the lake of Sodom. C. --- It is a very rapid river, and hence its appellation from irod, of jord, descendit, is very probably derived. H. --- The Arabs call it Zacchar, "overflowing," because the snows and rains cause it formerly to overflow about Easter. Univ. Hist. --- When Maundrell travelled through this country, the stream was too rapid for a person to swim against it. Parkhurst. --- Hence the miracle of the Hebrews passing through the Jordan on dry land, when its waters were the most copious and violent, would be the more observable. H.

Ver. 3. Moses. Thus the preceding permission, which the Jews extend, as if God had authorized them to conquer the whole world, is limited. H. See Deut. xi. 24. --- Their right to the land of Chanaan depends on this grant of God, who is the Lord of all things, and who thus took away all the privileges of the former inhabitants. But the warrant of destruction only regarded the people of Chanaan. Those who lived towards the Euphrates, were obliged only to pay tribute by David and Solomon, thought their country formed part of what had been promised to the Israelites. They might have possessed all that region, if they had proved faithful. The limits of the promised land vary, as they are considered under various lights. C. --- The desert of Arabia Petrea and Antilibanus formed the boundaries on the south and on the north, the Euphrates and Mediterranean were on the east and west, when the territories of the Israelites were considered in their utmost extent. H.

Ver. 4. Hethites, the most formidable of the nations of Chanaan. Masius.

Ver. 5. Resist you. They shall at last be overcome, and their resistance will prove detrimental to themselves. C.

Ver. 6. Lot. Heb. "thou shalt give for an inheritance." H.

Ver. 7. From it. Heb. him, Moses. But the Masorets order us to read it. H. --- Understand, or "succeed." Chal. Vat.

Ver. 10. Princes. Shoterim may denote both judges and heralds, such as those mentioned in Homer, the messengers of gods and men, whose persons were deemed sacred. They bore a wand or sceptre, as a mark of their authority.

Ver. 11. Victuals. The manna still supplied the army after they had passed the Jordan. C. v. 12. But Josue might fear lest the people might not have liberty to gather it in the midst of the enemy's country, or he might perhaps suppose that this miraculous food would be withdrawn, as soon as they had entered Chanaan. He therefore takes all necessary precautions, and gets other sorts of provisions in the neighbourhood. C. --- This might foreshew, that in the primitive Church the ceremonies and privileges of the old law would not be abrogated immediately, but they might be used for a time along with the rites of the gospel, till the old law should be buried with honour. W. --- Third day, after their departure from Setim; or perhaps this order was only published when the Israelites were arrived on the banks of the Jordan. C.

Ver. 14. Armed before, in order of battle, at the head of the army, and not according to the disposition of the tribes, which were observed in the desert. Only 40,000 men were selected out of 110,580, the rest were very prudently left to guard the new conquered country. See Num. xxxii. 17. --- For them. Heb. "help them."

Ver. 15. Beyond. The same expression is translated on this side, v. 14. Heb. beheber means also, "in the passage." If we have regard to Josue, when he spoke this, he was beyond, that is on the east side of the river, though perhaps (H.) he might be on the other side when he wrote the history. Deut. i. 1. C.

Ver. 17. Moses. Thus they express their ardent wish, that God would extend his protection to Josue. M. --- They do not mean to insinuate, that they will obey him only as long as he complies with God's law. C.

Ver. 18. Die, as guilty of high treason. The person's goods were confiscated, and became the property of the king. Thus David disposed of the effects of Saul, (2 K. xvi. 4.) and Achab seized the vineyard of Naboth, 3 K. xxi. 15. C.

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THE BOOK OF ECCLESIASTES- From The Douay-Rheims Bible - Latin Vulgate

Chapter 8

INTRODUCTION

This Book is called Ecclesiastes, or the preacher, (in Hebrew, Coheleth) because in it Solomon, as an excellent preacher, setteth forth the vanity of the things of this world, to withdraw the hearts and affections of men from such empty toys. Ch. --- Coheleth is a feminine noun, to indicate the elegance of the discourse. It is very difficult to discriminate the objections of free-thinkers from the real sentiments of the author. It is most generally supposed that Solomon wrote this after his repentance; but this is very uncertain. S. Jerom (in C. xii. 12.) informs us that the collectors of the sacred books had some scruple about admitting this; and Luther speaks of it with great disrespect: (Coll. conviv.) but the Church has always maintained its authority. See Conc. v. Act. 4. Philast. 132. C. --- It refutes the false notions of worldlings, concerning felicity; and shews that it consists in the service of God and fruition. W.

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:

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 8

True wisdom is to observe God's commandments. The ways of God are unsearchable.

[1] The wisdom of a man shineth in his countenance, and the most mighty will change his face.

Sapientia hominis lucet in vultu ejus, et potentissimus faciem illius commutabit.

[2] I observe the mouth of the king, and the commandments of the oath of God.

Ego os regis observo, et praecepta juramenti Dei.

[3] Be not hasty to depart from his face, and do not continue in an evil work: for he will do all that pleaseth him:

Ne festines recedere a facie ejus, neque permaneas in opere malo : quia omne quod voluerit faciet.

[4] And his word is full of power: neither can any man say to him: Why dost thou so?

Et sermo illius potestate plenus est, nec dicere ei quisquam potest : Quare ita facis?

[5] He that keepeth the commandments shall find no evil. The heart of a wise man understandeth time and answer.

Qui custodit praeceptum non experietur quidquam mali. Tempus et responsionem cor sapientis intelligit.

[6] There is a time and opportunity for every business, and great affliction for man:

Omni negotio tempus est, et opportunitas : et multa hominis afflictio,

[7] Because he is ignorant of things past, and things to come he cannot know by any messenger.

quia ignorat praeterita, et futura nullo scire potest nuntio.

[8] It is not in man's power to stop the spirit, neither hath he power in the day of death, neither is he suffered to rest when war is at hand, neither shall wickedness save the wicked.

Non est in hominis potestate prohibere spiritum, nec habet potestatem in die mortis : nec sinitur quiescere ingruente bello, neque salvabit impietas impium.

[9] All these things I have considered, and applied my heart to all the works that are done under the sun. Sometimes one man ruleth over another to his own hurt.

Omnia haec consideravi, et dedi cor meum in cunctis operibus quae fiunt sub sole. Interdum dominatur homo homini in malum suum.

[10] I saw the wicked buried: who also when they were yet living were in the holy place, and were praised in the city as men of just works: but this also is vanity.

Vidi impios sepultos, qui etiam cum adhuc viverent in loco sancto erant, et laudabantur in civitate quasi justorum operum. Sed et hoc vanitas est.

[11] For because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear.

Etenim quia non profertur cito contra malos sententia, absque timore ullo filii hominum perpetrant mala.

[12] But though a sinner do evil a hundred times, and by patience be borne withal, I know from thence that it shall be well with them that fear God, who dread his face.

Attamen peccator ex eo quod centies facit malum, et per patientiam sustentatur; ego cognovi quod erit bonum timentibus Deum, qui verentur faciem ejus.

[13] But let it not be well with the wicked, neither let his days be prolonged, but as a shadow let them pass away that fear not the face of the Lord.

Non sit bonum impio, nec prolongentur dies ejus, sed quasi umbra transeant qui non timent faciem Domini.

[14] There is also another vanity, which is done upon the earth. There are just men to whom evils happen, as though they had done the works of the wicked: and there are wicked men, who are as secure, as though they had the deeds of the just: but this also I judge most vain.

Est et alia vanitas quae fit super terram : sunt justi quibus mala proveniunt quasi opera egerint impiorum : et sunt impii qui ita securi sunt quasi justorum facta habeant. Sed et hoc vanissimum judico.

[15] Therefore I commended mirth, because there was no good for a man under the sun, but to eat, and drink, and be merry, and that he should take nothing else with him of his labour in the days of his life, which God hath given him under the sun.

Laudavi igitur laetitiam; quod non esset homini bonum sub sole, nisi quod comederet, et biberet, atque gauderet, et hoc solum secum auferret de labore suo, in diebus vitae suae quos dedit ei Deus sub sole.

[16] And I applied my heart to know wisdom, and to understand the distraction that is upon earth: for there are some that day and night take no sleep with their eyes.

Et apposui cor meum ut scirem sapientiam, et intelligerem distentionem quae versatur in terra. Est homo qui diebus et noctibus somnum non capit oculis.

[17] And I understood that man can find no reason of all those works of God that are done under the sun: and the more he shall labour to seek, so much the less shall he find: yea, though the wise man shall say, that he knoweth it, he shall not be able to find it.

Et intellexi quod omnium operum Dei nullam possit homo invenire rationem eorum quae fiunt sub sole; et quanto plus laboraverit ad quaerendum, tanto minus inveniat : etiam si dixerit sapiens se nosse, non poterit reperire.

Commentary:

Ver. 1. Most. Sept. "he whose face is impudent, shall be hated." The truly wise and virtuous man is always polite and affable. C. --- As we may form a probable conjecture of a person's disposition from his countenance, so we may judge of man's virtue by their actions. They are right and meritorious when the intention is good, (W.) and the works themselves blameless.

Ver. 2. I. Prot. add, "counsel thee, to keep, &c. "Obey the king and God." H. 1 Pet. ii. 17. --- Solomon proposes his own example, or speaks in the name of the just. --- God. The law of Moses, confirmed with an oath, or the engagement to be faithful to the king. 2 K. v. 3. 1 Par. xxix. 24.

Ver. 3. Face. This courtiers observe, while many Christians neglect God. --- Work. Defend not what has been said or done amiss.

Ver. 4. So? The eastern kings rule with absolute sway. Prov. xvi. 14.

Ver. 5. Answer. Heb. "judgment." He knows when to reprove even kings with effect; like Nathan, Elias, or S. Ambrose. 2 K. xii. 1. and 3 K. xviii. 17.

Ver. 6. Man. Solomon often reminds him of his misery. Sept. and Theod. "man is possessed of much knowledge," as they read dahth for rahth. C.

Ver. 7. Past. Prot. and Sept. "that shall be." H.

Ver. 8. Spirit from leaving the body, or the wind from blowing. There is no quarter given by death; so the wicked cannot escape vengeance.

Ver. 9. Hurt. Those who are despised in elevated situations, might have been happy in obscurity.

Ver. 10. Works. In life and death hypocrites are mixed with the unjust; and this excites indignation.

Ver. 11. Fear. Thus they abuse the patience of God, and grow worse, because he is good. His time will come. Apoc. xvi. 15 Eccli. v. 4. 2 Pet. iii. 10.

Ver. 12. Face. If God shew such clemency to the wicked, will he disregard his servants? Greek interpreters have read in a different meaning. C. --- Sept. "the sinner has done evil from that time, and for a long while," (T.) &c. See S. Jer. H.

Ver. 13. Let. Or, Heb. "it shall not," &c. Prot. H. --- Faith evinces that the wicked will be punished. --- But. Heb. "like a shadow." Sept. "under the shade," in prosperity.

Ver. 14. Vain, or afflicting. Hence some have denied Providence. Jer. xii. 1. C.

Ver. 15. No good for a man, &c. Some commentators think the wise man here speaks in the person of the libertine, representing the objections of these men against divine Providence, and the inferences they draw from thence, which he takes care afterwards to refute. But it may also be said, that his meaning is to commend the moderate use of the goods of this world, preferably to the cares and solicitudes of worldlings, their attachment to vanity and curiosity, and presumptuously diving into the unsearchable ways of divine providence. Ch. C. ii. 24. and iii. 12. Eccli. xv. C. --- Felicity is not attached to temporal prosperity, nor are the afflicted always miserable. W.

Ver. 16. Distraction of politicians, (Grot.) and of all human affairs.

Ver. 17. Reason. We know in general that God does all for his own glory, and for the welfare of his elect. But we cannot account for his treatment of mankind in particular cases. Rom. xi. 33. S. Jer. C. - Say. Sept. "speak what thing soever, that he may know he," &c. H.

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

Chapter 9

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.

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:

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 9

The angel Raphael goeth to Gabelus, receiveth the money, and bringeth him to the marriage.

[1] Then Tobias called the angel to him, whom he took to be a man, and said to him: Brother Azarias, I pray thee hearken to my words:

Tunc vocavit Tobias angelum ad se, quem quidem hominem existimabat, dixitque ei : Azaria frater, peto ut auscultes verba mea :

[2] If I should give myself to be thy servant I should not make a worthy return for thy care.

si meipsum tradam tibi servum, non ero condignus providentiae tuae.

[3] However, I beseech thee, to take with thee beasts and servants, and to go to Gabelus to Rages the city of the Medes: and to restore to him his note of hand, and receive of him the money, and desire him to come to my wedding.

Tamen obsecro te ut assumas tibi animalia sive servitia, et vadas ad Gabelum in Rages civitatem Medorum : reddasque ei chirographum suum, et recipias ab eo pecuniam, et roges eum venire ad nuptias meas.

[4] For thou knowest that my father numbereth the days: and if I stay one day more, his soul will be afflicted.

Scis enim ipse quoniam numerat pater meus dies, et si tardavero una die plus, constristatur anima ejus.

[5] And indeed thou seest how Raguel hath adjured me, whose adjuring I cannot despise.

Et certe vides quomodo adjuravit me Raguel, cujus adjuramentum spernere non possum.

[6] Then Raphael took four of Raguel's servants, and two camels, and went to Rages the city of the Medes: and finding Gabelus, gave him his note of hand, and received of him all the money.

Tunc Raphael assumens quatuor ex servis Raguelis, et duos camelos, in Rages civitatem Medorum perrexit : et inveniens Gabelum, reddidit ei chirographum suum, et recepit ab eo omnem pecuniam.

[7] And he told him concerning Tobias the son of Tobias, all that had been done: and made him come with him to the wedding.

Indicavitque ei de Tobia filio Tobiae, omnia quae gesta sunt : fecitque eum secum venire ad nuptias.

[8] And when he was come into Raguel's house he found Tobias sitting at the table: and he leaped up, and they kissed each other: and Gabelus wept, and blessed God,

Cumque ingressus esset domum Raguelis, invenit Tobiam discumbentem : et exiliens, osculati sunt se invicem : et flevit Gabelus, benedixitque Deum,

[9] And said: The God of Israel bless thee, because thou art the son of a very good and just man, and that feareth God, and doth almsdeeds:

et dixit : Benedicat te Deus Israel, quia filius es optimi viri et justi, et timentis Deum, et eleemosynas facientis :

[10] And may a blessing come upon thy wife and upon your parents.

et dicatur benedictio super uxorem tuam, et super parentes vestros :

[11] And may you see your children, and your children's children, unto the third and fourth generation: and may your seed be blessed by the God of Israel, who reigneth for ever and ever.

et videatis filios vestros, et filios filiorum vestrorum, usque in tertiam et quartam generationem : et sit semen vestrum benedictum a Deo Israel, qui regnat in saecula saeculorum.

[12] And when all had said, Amen, they went to the feast: but the marriage feast they celebrated also with the fear of the Lord.

Cumque omnes dixissent, Amen, accesserunt ad convivium : sed et cum timore Domini nuptiarum convivium exercebant.

Commentary:

Ver. 1. The angel. Gr. "Raphael, and said." --- I pray. Gr. "Take with thee a servant and two camels," v. 6. H.

Ver. 3. Rages. Tobias remained in the province of the same name. C. iii. 7. W. --- And to. Gr. "Bring me the money and him to the marriage feast."

Ver. 5. Whose. Greek, "that I should not go out, and my father," &c. v. 4. H. --- Tobias finds out an expedient to shew his respect for God, his father, and his friend, (C.) without retarding the business for which he came.

Ver. 6. And received. Gr. "But he produced the coffers sealed up, and gave him, and they set off early together, and came to the wedding, and Tobias blessed his wife," (H.) by removing the source of her disgrace. The Heb. of Fagius is equally concise in this chapter, omitting all the rest. C. - Munster has only, "Raguel wept, embracing Tobias, and said, Blessed be the Lord God of Israel, who has made thee (Sara) marry this man. May he, in his mercy, grant you male children, who may employ themselves in the law of the Lord."

Ver. 12. Lord. Not giving too much way to pleasure, (H.) or gluttony, as Plato beautifully commends. Leg. vi. Serarius. W.

#book of tobias

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THE BOOK OF ECCLESIASTES- From The Douay-Rheims Bible - Latin Vulgate

Chapter 5

INTRODUCTION

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:

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 5

Caution in words. Vows are to be paid. Riches are often pernicious: the moderate use of them is the gift of God.

[1] Speak not any thing rashly, and let not thy heart be hasty to utter a word before God. For God is in heaven, and thou upon earth: therefore let thy words be few.

Ne temere quid loquaris, neque cor tuum sit velox ad proferendum sermonem coram Deo. Deus enim in caelo, et tu super terram; idcirco sint pauci sermones tui.

[2] Dreams follow many cares: and in many words shall be found folly.

Multas curas sequuntur somnia, et in multis sermonibus invenietur stultitia.

[3] If thou hast vowed any thing to God, defer not to pay it: for an unfaithful and foolish promise displeaseth him: but whatsoever thou hast vowed, pay it.

Si quid vovisti Deo, ne moreris reddere : displicet enim ei infidelis et stulta promissio, sed quodcumque voveris redde :

[4] And it is much better not to vow, than after a vow not to perform the things promised.

multoque melius est non vovere, quam post votum promissa non reddere.

[5] Give not thy mouth to cause thy flesh to sin: and say not before the angel: There is no providence: lest God be angry at thy words, and destroy all the works of thy hands.

Ne dederis os tuum ut peccare facias carnem tuam, neque dicas coram angelo : Non est providentia : ne forte iratus Deus contra sermones tuos dissipet cuncta opera manuum tuarum.

[6] Where there are many dreams, there are many vanities, and words without number: but do thou fear God.

Ubi multa sunt somnia, plurimae sunt vanitates, et sermones innumeri; tu vero Deum time.

[7] If thou shalt see the oppressions of the poor, and violent judgments, and justice perverted in the province, wonder not at this matter: for he that is high hath another higher, and there are others still higher than these:

Si videris calumnias egenorum, et violenta judicia, et subverti justitiam in provincia, non mireris super hoc negotio : quia excelso excelsior est alius, et super hos quoque eminentiores sunt alii;

[8] Moreover there is the king that reigneth over all the land subject to him.

et insuper universae terrae rex imperat servienti.

[9] A covetous man shall not be satisfied with money: and he that loveth riches shall reap no fruit from them: so this also is vanity.

Avarus non implebitur pecunia, et qui amat divitias fructum non capiet ex eis; et hoc ergo vanitas.

[10] Where there are great riches, there are also many to eat them. And what doth it profit the owner, but that he seeth the riches with his eyes?

Ubi multae sunt opes, multi et qui comedunt eas. Et quid prodest possessori, nisi quod cernit divitias oculis suis?

[11] Sleep is sweet to a labouring man, whether he eat little or much: but the fulness of the rich will not suffer him to sleep.

Dulcis est somnus operanti, sive parum sive multum comedat; saturitas autem divitis non sinit eum dormire.

[12] There is also another grievous evil, which I have seen under the sun: riches kept to the hurt of the owner.

Est et alia infirmitas pessima quam vidi sub sole : divitiae conservatae in malum domini sui.

[13] For they are lost with very great affliction: he hath begotten a son, who shall be in extremity of want.

Pereunt enim in afflictione pessima : generavit filium qui in summa egestate erit.

[14] As he came forth naked from his mother's womb, so shall he return, and shall take nothing away with him of his labour.

Sicut egressus est nudus de utero matris suae, sic revertetur, et nihil auferet secum de labore suo.

[15] A most deplorable evil: as he came, so shall he return. What then doth it profit him that he hath laboured for the wind?

Miserabilis prorsus infirmitas : quomodo venit, sic revertetur. Quid ergo prodest ei quod laboravit in ventum?

[16] All the days of his life he eateth in darkness, and in many cares, and in misery, and sorrow.

cunctis diebus vitae suae comedit in tenebris, et in curis multis, et in aerumna atque tristitia.

[17] This therefore hath seemed good to me, that a man should eat and drink, and enjoy the fruit of his labour, wherewith he hath laboured under the sun, all the days of his life, which God hath given him: and this is his portion.

Hoc itaque visum est mihi bonum, ut comedat quis et bibat, et fruatur laetitia ex labore suo quo laboravit ipse sub sole, numero dierum vitae suae quos dedit ei Deus; et haec est pars illius.

[18] And every man to whom God hath given riches, and substance, and hath given him power to eat thereof, and to enjoy his portion, and to rejoice of his labour: this is the gift of God.

Et omni homini cui dedit Deus divitias atque substantiam, potestatemque ei tribuit ut comedat ex eis, et fruatur parte sua, et laetetur de labore suo : hoc est donum Dei.

[19] For he shall not much remember the days of his life, because God entertaineth his heart with delight,

Non enim satis recordabitur dierum vitae suae, eo quod Deus occupet deliciis cor ejus.

Commentary:

Ver. 1. Few. As none can arrive at the perfect knowledge of God, they should be reserved in speaking of Him. W. --- De Deo etiam vera loqui periculosum. Cic. de Nat. --- In prayer, (C.) we must not pretend to give him any information, like the heathens. Matt. vi. 7. H.

Ver. 2. Folly. Under anxiety a person is naturally disturbed with dreams, in which some true ideas may present themselves; in like manner, as a great talker will say some things respecting God, which may not be reprehensible, though the greatest part of his discourse will be nothing to the purpose. This is another abuse. All must speak of God and religion, though few are able to do it, with propriety! C.

Ver. 3. Pay it. Deut. xxiii. Vows must be fulfilled. W. --- God requires that we should keep the commandments; (Lu. x. 28.) and if we engage ourselves to perform some work of supererogation, he expects that we should be faithful. To vow is of counsel; but to comply with it is of precept. An abuse too common among the Jews is here condemned. C.

Ver. 5. Sin by making a vow, above thy strength, (Chal. Pineda) or by speaking what may excite the passions. Thaumat.; Bossuet --- Angel guardian assigned to each one, (W.) or the priest, who took cognizance of vows. C. --- Providence, or "foresight" in me to avoid the evil. Heb. and Sept. "it is an error," (H.) or sin of ignorance, for which certain victims were specified. Lev. v. 4. The neglect of vows could not be thus expiated. C. --- Use no allurements to lust. M.

Ver. 6. Number. Those who observe dreams, are filled with apprehension. The Jews were very subject to this superstition. C. --- As dreams are vain, so are many words or excuses to evade a vow. Jun. Grot. --- Such pretences must not be made. S. Jer. M.

Ver. 7. These. God will bring the wicked to judgment, (C.) and shew for what design he left them in power. H.

Ver. 8. Him. An appeal may be made to the king or to God. Reges in ipsos imperium est Jovis. Hor. iii. ode 1. --- Heb. "the king serves, (Mont.) or is served by the field." Prot. H. --- All have a mutual dependence on each other, and thus the vanity of men and the order of Providence appear. C.

Ver. 9. Money. Avarice is like a dropsy, (C.) or poison, infecting all the person. Sallust. --- The miser is the slave, and not the possessor, of his riches, (S. Chrys.) like Tantalus, who could not drink, though in the midst of waters. Hor. i. Sat. 1. --- Nescis quo valeat nummus, quem præbeat usum.

Ver. 10. Them. He shews the vanity of the great.

Ver. 11. Sleep. Is not the health and content of the poor to be preferred?

Ver. 12. Owner. When they are taken away, they bring greater sorrow, (C.) and even when present, they fill the mind with anxiety. H.

Ver. 13. Affliction. Heb. "by an evil affair," or accident. C. --- Who. Heb. "and there is nothing in his hand." H. - As temporal riches prove detrimental to their owners, so do false philosophy and heresy to those who follow them. S. Jer. W.

Ver. 14. Labour. All must die in this manner. But it is most afflicting that he was formerly rich, and must leave his son indigent. C.

Ver. 16. Sorrow. The person whose riches have been taken away, had made a bad use of them, (C.) living like a miser. It would be more rational to indulge in the pleasures which they afford, though this is also vain. C. iii. 14.

Ver. 19. Delight, while he observes due moderation. His life passes away sweetly. C.

#the book of ecclesiastes

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

Chapter 31

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

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:

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 31

Job, to defend himself from the unjust judgments of his friends, gives a sincere account of his own virtues.

[1] I made a covenant with my eyes, that I would not so much as think upon a virgin. Pepigi foedus cum oculis meis, ut ne cogitarem quidem de virgine.

[2] For what part should God from above have in me, and what inheritance the Almighty from on high? Quam enim partem haberet in me Deus desuper, et haereditatem Omnipotens de excelsis?

[3] Is not destruction to the wicked, and aversion to them that work iniquity? Numquid non perditio est iniquo, et alienatio operantibus injustitiam?

[4] Doth not he consider my ways, and number all my steps? Nonne ipse considerat vias meas, et cunctos gressus meos dinumerat?

[5] If I have walked in vanity, and my foot hath made haste to deceit: Si ambulavi in vanitate, et festinavit in dolo pes meus,

[6] Let him weigh me in a just balance, and let God know my simplicity. appendat me in statera justa, et sciat Deus simplicitatem meam.

[7] If my step hath turned out of the way, and if my heart hath followed my eyes, and if a spot hath cleaved to my hands: Si declinavit gressus meus de via, et si secutum est oculos meos cor meum, et si manibus meis adhaesit macula,

[8] Then let me sow and let another eat: and let my offspring be rooted out. seram, et alium comedat, et progenies mea eradicetur.

[9] If my heart hath been deceived upon a woman, and if I have laid wait at my friend's door: Si deceptum est cor meum super muliere, et si ad ostium amici mei insidiatus sum,

[10] Let my wife be the harlot of another, and let other men lie with her. scortum alterius sit uxor mea, et super illam incurventur alii.

[11] For this is a heinous crime, and a most grievous iniquity. Hoc enim nefas est, et iniquitas maxima.

[12] It is a fire that devoureth even to destruction, and rooteth up all things that spring. Ignis est usque ad perditionem devorans, et omnia eradicans genimina.

[13] If I have despised to abide judgment with my manservant, or my maidservant, when they had any controversy against me: Si contempsi subire judicium cum servo meo et ancilla mea, cum disceptarent adversum me:

[14] For what shall I do when God shall rise to judge? and when he shall examine, what shall I answer him? quid enim faciam cum surrexerit ad judicandum Deus? et cum quaesierit, quid respondebo illi?

[15] Did not he that made me in the womb make him also: and did not one and the same form me in the womb? Numquid non in utero fecit me, qui et illum operatus est? et formavit me in vulva unus?

[16] If I have denied to the poor what they desired, and have made the eyes of the widow wait: Si negavi quod volebant pauperibus, et oculos viduae expectare feci :

[17] If I have eaten my morsel alone, and the fatherless hath not eaten thereof: si comedi buccellam meam solus, et non comedit pupillus ex ea

[18] (For from my infancy mercy grew up with me: and it came out with me from my mother's womb:) ( quia ab infantia mea crevit mecum miseratio, et de utero matris meae egressa est mecum) :

[19] If I have despised him that was perishing for want of clothing, and the poor man that had no covering: si despexi pereuntem, eo quod non habuerit indumentum, et absque operimento pauperem :

[20] If his sides have not blessed me, and if he were not warmed with the fleece of my sheep: si non benedixerunt mihi latera ejus, et de velleribus ovium mearum calefactus est :

[21] If I have lifted up my hand against the fatherless, even when I saw myself superior in the gate: si levavi super pupillum manum meam, etiam cum viderem me in porta superiorem,

[22] Let my shoulder fall from its joint, and let my arm with its bones be broken. humerus meus a junctura sua cadat, et brachium meum cum suis ossibus confringatur.

[23] For I have always feared God as waves swelling over me, and his weight I was not able to bear. Semper enim quasi tumentes super me fluctus timui Deum, et pondus ejus ferre non potui.

[24] If I have thought gold my strength, and have said to fine gold: My confidence: Si putavi aurum robur meum, et obrizo dixi : Fiducia mea :

[25] If I have rejoiced over my great riches, and because my hand had gotten much. si laetatus sum super multis divitiis meis, et quia plurima reperit manus mea :

[26] If I beheld the sun when it shined, and the moon going in brightness: si vidi solem cum fulgeret, et lunam incedentem clare,

[27] And my heart in secret hath rejoiced, and I have kissed my hand with my mouth: et laetatum est in abscondito cor meum, et osculatus sum manum meam ore meo :

[28] Which is a very great iniquity, and a denial against the most high God. quae est iniquitas maxima, et negatio contra Deum altissimum.

[29] If I have been glad at the downfall of him that hated me, and have rejoiced that evil had found him. Si gavisus sum ad ruinam ejus qui me oderat, et exsultavi quod invenisset eum malum :

[30] For I have not given my mouth to sin, by wishing a curse to his soul. non enim dedi ad peccandum guttur meum, ut expeterem maledicens animam ejus.

[31] If the men of my tabernacle have not said: Who will give us of his flesh that we may be filled? Si non dixerunt viri tabernaculi mei : Quis det de carnibus ejus, ut saturemur?

[32] The stranger did not stay without, my door was open to the traveller. Foris non mansit peregrinus : ostium meum viatori patuit.

[33] If as a man I have hid my sin, and have concealed my iniquity in my bosom. Si abscondi quasi homo peccatum meum, et celavi in sinu meo iniquitatem meam :

[34] If I have been afraid at a very great multitude, and the contempt of kinsmen hath terrified me: and I have not rather held my peace, and not gone out of the door. si expavi ad multitudinem nimiam, et despectio propinquorum terruit me : et non magis tacui, nec egressus sum ostium.

[35] Who would grant me a hearer, that the Almighty may hear my desire; and that he himself that judgeth would write a book, Quis mihi tribuat auditorem, ut desiderium meum audiat Omnipotens, et librum scribat ipse qui judicat,

[36] That I may carry it on my shoulder, and put it about me as a crown? ut in humero meo portem illum, et circumdem illum quasi coronam mihi?

[37] At every step of mine I would pronounce it, and offer it as to a prince. Per singulos gradus meos pronuntiabo illum, et quasi principi offeram eum.

[38] If my land cry against me, and with it the furrows thereof mourn: Si adversum me terra mea clamat, et cum ipsa sulci ejus deflent :

[39] If I have eaten the fruits thereof without money, and have afflicted the soul of the tillers thereof: si fructus ejus comedi absque pecunia, et animam agricolarum ejus afflixi :

[40] Let thistles grow up to me instead of wheat, and thorns instead of barley. pro frumento oriatur mihi tribulus, et pro hordeo spina. Finita sunt verba Job.

Commentary:

Ver. 1. I made. Job is compelled to proclaim his own praises, for his vindication, as S. Paul was, being at the same time convinced that he had only done his duty. Luk. xvii. 10. This is the third part of his discourse. Having given a picture of his prosperous and of his miserable condition, he observes that the latter was not inflicted in consequence of any misconduct, since he had always been attentive to avoid (C.) the most remote danger of offending God, or his neighbour. H. --- That I. Heb. "for why should I think upon a virgin?" H. --- Why should I expose myself, (C.) by indiscreet looks, (H.) since the passage from the eye to the heart is so easy. Eccles. ii. 10. M. --- In the warfare between the flesh and the spirit, Job deemed this precaution necessary, (W.) and was thus preserved from carnal thoughts. S. Greg. xx. 2.

Ver. 2. High, if I should give way to such unchaste thoughts. M.

Ver. 3. Aversion of God. Hebrew "strange punishment." Prot. Incontinence is a source of much mischief, and of the most dreadful punishments, as the deluge and fate of Sodom evince. H.

Ver. 5. Vanity, or hypocrisy, (C.) so as to overreach others. M.

Ver. 6. Simplicity, and "uprightness." Tummathi. H.

Ver. 7. Eyes. Sixtus V. read, "If my eye hath followed my heart." C. --- Job kept the utmost restraint both upon his eyes and heart, that no evil impressions from exterior objects might cause his ruin. Num. xv. 39. H. --- Hands, from presents, (C.) or injustice, particularly that of impurity. H.

Ver. 9. Door, to seduce his wife. C. M.

Ver. 10. Let. Heb. "Let my wife grind for another, and let others bend over her," urging her to work like the meanest slave. C. --- Sept. "Let my wife please (Grabe substitutes l of r, and reads alesai, grind for) another, and my little children be brought low." H. --- Yet the sense of the Vulg. is most followed. Eccli. xlvii. 21. Lam. v. 13. Ausonius (epig. 5) says, molitur per utramque cavernam. C.

Ver. 11. This adultery, to which I might have given way, and that of others with my wife, (H.) which would have been a requital, of which I could not indeed have complained, (M.) but which is nevertheless a most heinous offence. H. --- Iniquity. Heb. "a crime of judgment," or capital. Gen. xxxviii. 24. C. --- The canons of the Church (H.) have ranked adultery with murder and idolatry, which shews the horror in which it is held. C.

Ver. 12. Spring; the children. Eccli. xxiii. 35. Wisd. iv. 3. C. --- Prot. "all mine increase." H. --- Adulteresses were formerly consigned to the flames. The injured husband would resent the offence, and even dislike her former children. Love is also like a fire, and those who entertain it, may soon consume all their substance (M.) in feasting and presents. Above all, the fire of God's indignation in hell will still pursue the libidinous.

Ver. 13. Me, in private; as slaves had no redress in the common courts of judicature. We cannot but admire Job's humility, and noble sentiments of God, (C.) whose majesty will eclipse all human grandeur, and place the master and the servant on the same level. S. Greg. S. Aug. de Civ. Dei. x. 25. Eph. vi. 9. Col. iv. 1.

Ver. 16. Wait, and not give sentence in due time, (H.) but frustrated her expectation. M.

Ver. 17. Alone. This was objected to S. Chrysostom. C. --- But his conduct proceeded not from pride or avarice. H. --- The ancient patriarchs delighted much in the exercise of hospitality; and Tobias (iv. 17.) exhorts his son to invite the poor. Cœna, or "supper," received its name from many eating "together," while people dined alone. Plut. Sym. viii. prob. 6.

Ver. 18. Womb. I was of a compassionate disposition, with which I always corresponded. S. Greg. --- Heb. "from my youth, pity (ceab, which Prot. translate "as with a father." H.) grew up with me; and from my birth I have preserved it!" C. --- Prot. "From my youth he was brought up with me, as with a father, and I have guided her (the widow, margin) from my mother's womb." Sept. "I fed him as a father, Theodotion adds, and was his leader from," &c. It was my earliest delight to assist the afflicted orphan and widow. H.

Ver. 20. Blessed me for clothing. M.

Ver. 21. Gate, in judgment, (C.) where I was the supreme judge, (H.) and none could resist me.

Ver. 22. With. Heb. "from its bone," at the elbow. Sept. C.

Ver. 23. Bear. I knew that he would resent the injury, though I might, for a time, oppress the weak.

Ver. 24. Fine obrizo. Heb. cethem. C. xxviii. 15. H.

Ver. 27. Rejoiced. Heb. and Chal. "been seduced" to idolatry. M. --- The worship of the sun and moon was most ancient. Ezec. viii. 16. --- Mouth, to testify respect and admiration. This custom prevailed in many nations. Lucian (dial. de sacrif.) observes that this only sacrifice of the poor was not disregarded. The Syrians still extend their hands towards the altar, and then apply them to their mouth and eyes, when the body and blood of Christ are offered in the Mass. Life of M. de Chateuil. C. --- Sept. (26) "Do I not see the shining sun eclipsed, (H.) and the moon disappear, for light does not belong to them," but to the Creator, from whom we have every thing; (C.) so that we should not swell with pride. Theodotion adds, (27) "and if my heart was secretly deceived." Sept. continue, "if indeed, putting my hand to my mouth, I kissed, (28) this would also be imputed to me as a great transgression, because I should have acted falsely before the most high God." H. --- He will admit of no rival; hence the man who admits another god, denies Him. M. --- Job repels the charge which had been indirectly brought against him. W.

Ver. 29. Rejoiced. Heb. "lifted up myself." Sept. "said in my heart, well, well;" euge. H. --- These sentiments of perfection shew that the same Spirit animated those who lived under the law of nature, as well as those who were favoured with the Mosaic or Christian dispensation. C.

Ver. 30. For. Sept. "Then let mine ear hear my curse, and may I fall a prey to the whispers of my people."

Ver. 31. Filled. If my servants have not testified sufficient affection for me, (H.) because I kept them under restraint, and obliged them to wait on my guests, (M. S. Greg.) I still would not omit that duty; (v. 32. H.) or if they gave way to the greatest excesses of rage, so as to threaten to devour me, I refrained from wishing any evil to my enemy, v. 30. C. --- Others suppose that Job's domestics urged him on to revenge, and spoke as if they were ready to eat his enemies; (Cajet. T.) while some explain the expression in a contrary sense, to denote the extreme attachment of Job's servants to his person; in which manner the Church uses it, speaking of Christ's feeding us with his own body and blood. C. --- Sept. "If frequently my maids said who?" &c. Heb. "said not, oh! that we had of his flesh! we cannot be satisfied." Prot. H. --- Have I given my servants any reason to utter these expressions?

Ver. 33. A man. Heb. "Adam," who, to excuse himself, threw the blame upon Eve. Gen. iii. 12. C. --- His posterity have too frequently imitated his example. The name of Adam often designates any man. H. --- It was requisite that Job should assert his sincerity, that his friends might not suppose that he was actuated by self-love or obstinacy to defend his innocence. C. --- Sept. "If falling into an involuntary fault I hid my sin, (for I feared not the crowd of people, that I should not plead before them) but if I let the needy pass my gate with his bosom empty." Theod. xxxv. subjoins, "who would give me a hearer? but if I did not revere the hand of the Lord." Sept. go on, "the bond which I had against any one, if I placed on my shoulder, as a crown, and read, an did not rather tear it, and give it up, taking nothing from my debtor. If," &c. v. 38. According to this version, Job insists on his pity for the distressed, and shews that he had no reason to fear. But the Hebrew is more conformable to the Vulg.

Ver. 34. Have not. Heb. "that I kept silence, not going out of doors" to defend the innocent. H. --- Moses commands judges to do their duty without fear. Ex. xxiii. 2. People in such situations ought to be uninfluenced by hatred, love, &c. Cæsar says, justly, (in Sallust) "qui de rebus dubiis consultant, ab adio, amicitiâ, irá atque misericordia vacuos esse decet. Haud facilè animus verum providet, ubi illa officiunt." H.

Ver. 35. He himself. Heb. "my adversary would write a book." His very accusation would establish my cause, provided he adhered to the truth. C. --- I would carry it about as a trophy. H. --- A book. The judge wrote down the sentence. Job appeals to God, and fears not being condemned.

Ver. 36. Crown. This shews that something pliable was then used to write on. The people of the East still lift up to their heads such letters as they respect. Chardin Perse, p. 218. See 4 K. xi. 12. C.

Ver. 37. To a. Heb. "as a prince would I approach to him," and not fear my adversary. H.

Ver. 38. Mourn, as if I possessed the land unjustly, or had committed some crime.

Ver. 39. Money. Or paying for them. M. --- And have. Prot. "or have caused the owners thereof to lose their life."

Ver. 40. Thorns. Prot. "cockle." Marg. "loathsome weeds." H. --- The precise import of the word is not known; but it means something "stinking." C. --- Sept. Batos, "a briar." H. --- Ended. Many Latin editions omit these words with S. Gregory, &c. The old Vulg. has & quieverunt verba Job, as a title. C. --- Sept. place at the beginning of the next chapter, "And Job ceased to speak. His three friends also left off contending with Job; for Job was just before them." Grabe substitutes "himself," as they were not perhaps yet convinced. H. - Job, however, addresses his discourse no more to them, but only to God, (C.) acknowledging some unadvised speeches; (W.) or want of information. H.

#book of job

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THE PROPHECY OF Zacharias - From The Douay-Rheims Bible - Latin Vulgate

Chapter 11

INTRODUCTION.

Zacharias or Zachariah began to prophesy in the same year as Aggeus, and upon the same occasion. His prophecy is full of mysterious figures and promises of blessings, partly relating to the synagogue and partly to the Church of Christ. Ch. --- He is the "most obscure and longest of the twelve;" (S. Jer.) though Osee wrote the same number of chapters. H. --- Zacharias has been confounded with many others of the same name. Little is known concerning his life. Some have asserted that the ninth and two following chapters were written by Jeremias, in whose name C. xi. 12. is quoted Mat. xxvii. 9. But that is more probably a mistake of transcribers. Zacharias speaks more plainly of the Messias and of the last siege of Jerusalem than the rest, as he live nearer those times. C. --- His name signifies, "the memory of the Lord." S. Jer. --- He appeared only two months after Aggeus, and shewed that the Church should flourish in the synagogue, and much more after the coming of Christ, who would select his first preachers from among the Jews. Yet few of them shall embrace the gospel, in comparison with the Gentiles, though they shall at last be converted. S. Jer. ad Paulin. W.

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:

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 11

The destruction of Jerusalem and the temple. God's dealings with the Jews, and their reprobation.

[1] Open thy gates, O Libanus, and let fire devour thy cedars.

Aperi, Libane, portas tuas, et comedat ignis cedros tuas.

[2] Howl, thou fir tree, for the cedar is fallen, for the mighty are laid waste: howl, ye oaks of Basan, because the fenced forest is cut down.

Ulula, abies, quia cecidit cedrus, quoniam magnifici vastati sunt : ululate, quercus Basan, quoniam succisus est saltus munitus.

[3] The voice of the howling of the shepherds, because their glory is laid waste: the voice of the roaring of the lions, because the pride of the Jordan is spoiled.

Vox ululatus pastorum, quia vastata est magnificentia eorum : vox rugitus leonum, quoniam vastata est superbia Jordanis.

[4] Thus saith the Lord my God: Feed the flock of the slaughter,

Haec dicit Dominus Deus meus : Pasce pecora occisionis,

[5] Which they that possessed, slew, and repented not, and they sold them, saying: Blessed be the Lord, we are become rich: and their shepherds spared them not.

quae qui possederant occidebant, et non dolebant, et vendebant ea, dicentes : Benedictus Dominus! divites facti sumus : et pastores eorum non parcebant eis.

[6] And I will no more spare the inhabitants of the land, saith the Lord: behold I will deliver the men, every one into his neighbour's hand, and into the hand of his king: and they shall destroy the land, and I will not deliver it out of their hand.

Et ego non parcam ultra super habitantes terram, dicit Dominus : ecce ego tradam homines, unumquemque in manu proximi sui, et in manu regis sui : et concident terram, et non eruam de manu eorum.

[7] And I will feed the flock of slaughter for this, O ye poor of the flock. And I took unto me two rods, one I called Beauty, and the other I called a Cord, and I fed the flock.

Et pascam pecus occisionis propter hoc, o pauperes gregis! et assumpsi mihi duas virgas : unam vocavi Decorem, et alteram vocavi Funiculum : et pavi gregem.

[8] And I cut off three shepherds in one month, and my soul was straitened in their regard: for their soul also varied in my regard.

Et succidi tres pastores in mense uno, et contracta est anima mea in eis, siquidem et anima eorum variavit in me.

[9] And I said: I will not feed you: that which dieth, let it die: and that which is cut off, let it be cut off: and let the rest devour every one the flesh of his neighbour.

Et dixi : Non pascam vos : quod moritur, moriatur, et quod succiditur, succidatur : et reliqui devorent unusquisque carnem proximi sui.

[10] And I took my rod that was called Beauty, and I cut it asunder to make void my covenant, which I had made with all people.

Et tuli virgam meam quae vocabatur Decus, et abscidi eam, ut irritum facerem foedus meum quod percussi cum omnibus populis.

[11] And it was made void in that day: and so the poor of the flock that keep for me, understood that it is the word of the Lord.

Et in irritum deductum est in die illa : et cognoverunt sic pauperes gregis, qui custodiunt mihi, quia verbum Domini est.

[12] And I said to them: If it be good in your eyes, bring hither my wages: and if not, be quiet. And they weighed for my wages thirty pieces of silver.

Et dixi ad eos : Si bonum est in oculis vestris, afferte mercedem meam : et si non, quiescite. Et appenderunt mercedem meam triginta argenteos.

[13] And the Lord said to me: Cast it to the statuary, a handsome price, that I was prized at by them. And I took the thirty pieces of silver, and I cast them into the house of the Lord to the statuary.

Et dixit Dominus ad me : Projice illud ad statuarium, decorum pretium quo appretiatus sum ab eis. Et tuli triginta argenteos, et projeci illos in domum Domini, ad statuarium.

[14] And I cut off my second rod that was called a Cord, that I might break the brotherhood between Juda and Israel.

Et praecidi virgam meam secundam, quae appellabatur Funiculus, ut dissolverem germanitatem inter Judam et Israel.

[15] And the Lord said to me: Take to thee yet the instruments of a foolish shepherd.

Et dixit Dominus ad me : Adhuc sunt tibi vasa pastoris stulti.

[16] For behold I will raise up a shepherd in the land, who shall not visit what is forsaken, nor seek what is scattered, nor heal what is broken, nor nourish that which standeth, and he shall eat the flesh of the fat ones, and break their hoofs.

Quia ecce ego suscitabo pastorem in terra, qui derelicta non visitabit, dispersum non quaeret, et contritum non sanabit, et id quod stat non enutriet, et carnes pinguium comedet, et ungulas eorum dissolvet.

[17] O shepherd, and idol, that forsaketh the flock: the sword upon his arm and upon his right eye: his arm shall quite wither away, and his right eye shall be utterly darkened.

O pastor, et idolum derelinquens gregem : gladius super brachium ejus, et super oculum dextrum ejus : brachium ejus ariditate siccabitur, et oculus dexter ejus tenebrescens obscurabitur.

Commentary:

Ver. 1. Gates. Josephus (Bel. vii. 12.) relates, that the heavy eastern gates flew open at midnight: and the priests officiating at Pentecost, heard a multitude crying, "Let us go hence." See Tacit. Hist. v. Johanan then declared, "O temple, I know thou wilt so be destroyed," as Zac. foretold, Open, &c. Kimchi, Lyr. &c. C. --- Libanus. So Jerusalem, and more particularly the temple, is called by the prophets, from its height, and from its being built of the cedars of Libanus. Ch. Is. x. 34. Ezec. xvii. S. Jer. --- The destruction of both by Titus is predicted. W. --- Cedars. Thy princes and chief men. Ch. W.

Ver. 2. Fir and oak may signify the cities and towns of the Jews. --- Fenced. Sept. "well planted;" (C.) or "forest, planted all at once." H. --- "The temple was like a fortress." Tacit.

Ver. 3. Pride, or farther banks, covered with shrubs, among which lions dwelt. Jer. l. 44. C.

Ver. 4. Feed, thou Zacharias; (M.) or the prophet announces what God will do. --- Slaughter, whom Herod and his successors, the Zealots, Eleazar, Simon, and John, so cruelly oppressed and brought to ruin. C.

Ver. 6. Hand. This alludes to the last siege of Jerusalem, in which the different factions of the Jews destroyed one another, and they that remained fell into the hands of their king, (that is, of the Roman emperor) of whom they had said, (Jo. xiv. 15.) We have no king but Cæsar. Ch. --- The besieged slew each other daily, so that Vespasian did not hurry. Jos. Bel. v. 2. and vi. 1.

Ver. 7. For this. Christ came to feed his flock. C. --- But the Jews would not receive him. H. --- Sept. read (C.) locnani, as v. 11, "of slaughter into Chanaan, and I," &c. H. --- Two rods, or shepherds' staves, meaning the different ways of God's dealing with his people; the one by sweet means, called the rod of Beauty, the other by bands and punishments, called the Cord. And where both these rods are made of no use or effect by the obstinacy of sinners, the rods are broken, and such sinners are given up to a reprobate sense, as the Jews were. Ch. --- The first denotes God's general providence, as it is most seemly that all should be under him; the second means his particular care of the Jews. W. --- God uses both the crook and the whip, employing both severity and tenderness. Now all proves in vain.

Ver. 8. Month. That is, in a very short time. By these three shepherds probably are meant the latter princes and high priests of the Jews, whose reign was short. Ch. --- Ismael, Joseph, and Ananus, all obtained the dignity in one year; and as they and their predecessors were actuated by avarice, they could not fail being displeasing to God. Galba, Otho, and Vitellius were likewise cut off in little more than a year, when Vespasian succeeded, and his son took Jerusalem. C. --- The Jews pretend that Moses, Aaron, and Mary are here meant. S. Jer. --- But what reference can the prophet have to them?

Ver. 9. Not feed. This is the final sentence. God allowed them thirty-seven years to repent, after the death of Christ.

Ver. 10. All people. Hereupon all fell upon the Jews.

Ver. 11. Poor converted to Christ, (C.) who retired to Pella, (Eus. Hist. iv. 5.) as they had been warned of the impending storm. Mat. xxiv. 1. Lu. xxi. 20.

Ver. 12. Pieces. Sicles are usually understood. About fifty-one livres. The Jews bought the life of Christ for this sum; (C.) thirty pieces. W.

Ver. 13. The statuary. The Heb. word signifies also a potter, (Ch.) and this seems to be the true meaning. Mat. xxvii. 3. The prophet is ordered to bring, thus to indicate what should be done by the traitor. C. --- Sept. "cast them into the crucible to see if it (the metal) be good, as I have been tried by them." H.

Ver. 14. Israel. The latter remained obstinate, (C.) while Juda, the real "confessor," (H.) embraced the gospel. After the destruction of the temple, the Jewish ceremonies were no longer (C.) observed or tolerated in the Church, as they had been, in order that the synagogue might be buried with honour. S. Aug. H. --- The Jews are rejected. W.

Ver. 15. A foolish shepherd. This was to represent the foolish, that is, the wicked princes and priests that should rule the people, before their utter destruction. Ch. --- Caligula, Claudius, or Nero, monsters of stupidity, may also be meant. To such the Jews preferred to submit: but they soon found out their mistake, when it was too late. Caligula and Nero would be adored in the temple!

Ver. 16. Hoofs, with excessive travelling. C. --- They shew no pity, but are wholly intent on their own pleasures. H.

Ver. 17. Shepherd. Sept. "ye who feed foolish things, forsaking," &c. H. --- Heb. "shepherd of nothing." --- Darkened. Caligula was slain, and had not sense to know what was for this real interest. His wife and only daughter were murdered. See Jos. Ant. xix. 1. Suet. --- His maxim was, "Let them hate, provided they fear;" and he wished the Romans had "all but one neck," that he might cut it off. C. - Antichrist, the destroyer, shall perish. W.

#prophecy of zacharais

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THE PROPHECY OF Zacharias - From The Douay-Rheims Bible - Latin Vulgate

Chapter 13

INTRODUCTION.

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:

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 13

The fountain of Christ. Idols and false prophets shall be extirpated: Christ shall suffer: his people shall be tried by fire.

[1] In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem: for the washing of the sinner, and of the unclean woman.

In die illa erit fons patens domui David et habitantibus Jerusalem, in ablutionem peccatoris et menstruatae.

[2] And it shall come to pass in that day, saith the Lord of hosts, that I will destroy the names of idols out of the earth, and they shall be remembered no more: and I will take away the false prophets, and the unclean spirit out of the earth.

Et erit in die illa, dicit Dominus exercituum : disperdam nomina idolorum de terra, et non memorabuntur ultra : et pseudoprophetas, et spiritum immundum auferam de terra.

[3] And it shall come to pass, that when any man shall prophesy any more, his father and his mother that brought him into the world, shall say to him: Thou shalt not live: because thou hast spoken a lie in the name of the Lord. And his father, and his mother, his parents, shall thrust him through, when he shall prophesy.

Et erit : cum prophetaverit quispiam ultra, dicent ei pater ejus et mater ejus, qui genuerunt eum : Non vives, quia mendacium locutus es in nomine Domini : et configent eum pater ejus et mater ejus, genitores ejus, cum prophetaverit.

[4] And it shall come to pass in that day, that the prophets shall be confounded, every one by his own vision, when he shall prophesy, neither shall they be clad with a garment of sackcloth, to deceive:

Et erit : in die illa confundentur prophetae, unusquisque ex visione sua cum prophetaverit : nec operientur pallio saccino, ut mentiantur :

[5] But he shall say: I am no prophet, I am a husbandman: for Adam is my example from my youth.

sed dicet : Non sum propheta : homo agricola ego sum, quoniam Adam exemplum meum ab adolescentia mea.

[6] And they shall say to him: What are these wounds in the midst of thy hands? And he shall say: With these I was wounded in the house of them that loved me.

Et dicetur ei : Quid sunt plagae istae in medio manuum tuarum? Et dicet : His plagatus sum in domo eorum qui diligebant me.

[7] Awake, O sword, against my shepherd, and against the man that cleaveth to me, saith the Lord of hosts: strike the shepherd, and the sheep shall be scattered: and I will turn my hand to the little ones.

Framea, suscitare super pastorem meum, et super virum cohaerentem mihi, dicit Dominus exercituum : percute pastorem, et dispergentur oves : et convertam manum meam ad parvulos.

[8] And there shall be in all the earth, saith the Lord, two parts in it shall be scattered, and shall perish: but the third part shall be left therein.

Et erunt in omni terra, dicit Dominus : partes duae in ea dispergentur, et deficient : et tertia pars relinquetur in ea.

[9] And I will bring the third part through the fire, and will refine them as silver is refined: and I will try them as gold is tried. They shall call on my name, and I will hear them. I will say: Thou art my people: and they shall say: The Lord is my God.

Et ducam tertiam partem per ignem, et uram eos sicut uritur argentum, et probabo eos sicut probatur aurum. Ipse vocabit nomen meum, et ego exaudiam eum. Dicam : Populus meus es : et ipse dicet : Dominus Deus meus.

Commentary:

Ver. 1. Fountain. In the New Testament Christ is made an open fountain by his incarnation. John iv. 13. S. Greg. xx. in Ezec. i. 6. ep. 186. W. --- His baptism and other sacraments have the most surprising effects, to which the prophet refers more than to those waters which were brought by pipes into the temple to cleanse the victims. Ezec. xlvii. 1. C. --- The washing. Sept. "change and sprinkling." Grabe substitutes cwrismon, "separation," and marks the verse with an asterisk. The legal impurities shall be effaced. H.

Ver. 2. No more. After the Machabees, the people were free from idolatry, and magical arts were repressed. Osee ii. 16. Ezec. xxxvii. 22. C. --- "Idolatry and heresy are punishable by death, in the law of Christ." W. --- To judge in these matters belongs only to the Church. H.

Ver. 3. Not live. The law condemned those prophets to death, who attempted to lead the people into idolatry. Deut. xiii. 1. People shall be so zealous for God's honour, that the parents of the seducer shall themselves (C.) bring him to judgment. H. --- Through, or make some mark upon him, as fugitive slaves, &c. were stigmatized. C. --- Sept. "shall shackle." H. --- These before interpreted dakar, danced, or insulted. The others have in both places, "pierced." S. Jer. --- The person was not slain. v. 6.

Ver. 4. Vision. They shall have no appearance of truth. --- Sackcloth. Heb. "hairy skin;" adereth. Such were used by kings. Jon. iii. 6. The people shall not be deceived by such appearances, so that these garments will not be used. The Jews have always been ready to receive impostors. Mat. vii. 15. Yet they shall not be so frequent, or dangerous. The prophets used coarse hairy garments. 4 K. i. 8.

Ver. 5. Husbandman. Worldly occupations were incompatible with the office of prophets. 3 K. xix 20. Amos vii. 15. Mat. iv. 20. The (C.) false (H.) prophets will become so odious, that people will excuse themselves from taking up the calling. --- Example. I am condemned like him to labour. Gen. iii. 17. Sept. "a man begot me." Heb. "taught, or bought me, (C.) or caused me to work." De Dieu.

Ver. 6. Loved me. My parents marked me thus. v. 3. C. --- Some have understood this of Jesus Christ. Rupert. S. Tho. --- But the context excludes this interpretation, which would be injurious to him. C. --- The false prophet is reformed by his parents' correction, so that he applies to agriculture, and owns that he had been justly punished. S. Jer. H.

Ver. 7. Sword. This address rouses attention. C. --- The sword implies all the torments which Christ endured. W. --- He explains this of himself; only instead of strike, he says I will strike, (Mat. xxvi. 31.) as the sword was directed by God. H. --- Patris voluntate percussus est. S. Jer. --- Cleaveth. Heb. hamithi, "my amiable one;" (H.) "of the same tribe with me;" (Aq.) "of my people." Sym. S. Jerom observes, that Sept. and Th. have read v for the last i, and render "his neighbour," or citizen. Yet some editions of the Sept. retain "my fellow-citizen." H. --- Little ones. Sept. Arab. &c. "shepherds," (C.) which "many ill apply to the Jewish princes." S. Jer. --- Tsoharim means also "the little." Mic. v. 2. Christ takes care of his little flock, (Lu. xii. 32. H.) and is always one with the Father. Jo. viii. 29. and x. 30. C. --- He recalled the flying apostles, and gave them courage. W.

Ver. 8. Third. The greatest part of mankind will be lost. H. --- The few Jews who embrace the faith will be absorbed in the Gentile converts, and suffered to live, though proved by persecutions, while the rest shall be exterminated. Both shall lose their name, and be styled Christians. C. --- Those who adhere to Judaism, or to paganism, cannot be saved. This is the privilege only of Christian Catholics, who live piously, and are selected by God's grace. W.

Ver. 9. Fire. The Church was persecuted during the first centuries; but always became more pure, and the blood of martyrs increased her numbers. C. --- She faithfully adhered to God. H. - The Jews say this will not take place at last: "but we assert that it is already accomplished." S. Jer.

#prophecy of zacharais

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pamphletstoinspire · 6 years ago

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THE BOOK OF Josue - From The Douay-Rheims Bible - Latin Vulgate

Chapter 3

INTRODUCTION

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:

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 3

The river Jordan is miraculously dried up for the passage of the children of Israel.

[1] And Josue rose before daylight, and removed the camp: and they departed from Setim, and came to the Jordan, he, and all the children of Israel, and they abode there for three days. Igitur Josue de nocte consurgens movit castra : egredientesque de Setim, venerunt ad Jordanem ipse et omnes filii Israel, et morati sunt ibi tres dies.

[2] After which, the heralds went through the midst of the camp, Quibus evolutis transierunt praecones per castrorum medium,

[3] And began to proclaim: When you shall see the ark of the covenant of the Lord your God, and the priests of the race of Levi carrying it, rise you up also, and follow them as they go before: et clamare coeperunt : Quando videritis arcam foederis Domini Dei vestri, et sacerdotes stirpis Leviticae portantes eam, vos quoque consurgite, et sequimini praecedentes :

[4] And let there be between you and the ark the space of two thousand cubits: that you may see it afar off, and know which way you must go: for you have not gone this way before: and take care you come not near the ark. sitque inter vos et arcam spatium cubitorum duum millium : ut procul videre possitis, et nosse per quam viam ingrediamini : quia prius non ambulastis per eam : et cavete ne appropinquetis ad arcam.

[5] And Josue said to the people: Be ye sanctified: for tomorrow the Lord will do wonders among you. Dixitque Josue ad populum : Sanctificamini : cras enim faciet Dominus inter vos mirabilia.

[6] And he said to the priests: Take up the ark of the covenant, and go before the people. And they obeyed his commands, and took it up and walked before them. Et ait ad sacerdotes : Tollite arcam foederis, et praecedite populum. Qui jussa complentes, tulerunt, et ambulaverunt ante eos.

[7] And the Lord said to Josue: This day will I begin to exalt thee before Israel: that they may know that as I was with Moses, so I am with thee also. Dixitque Dominus ad Josue : Hodie incipiam exaltare te coram omni Israel : ut sciant quod sicut cum Moyse fui, ita et tecum sim.

[8] And do thou command the priests that carry the ark of the covenant, and say to them: When you shall have entered into part of the water of the Jordan, stand in it. Tu autem praecipe sacerdotibus, qui portant arcam foederis, et dic eis : Cum ingressi fueritis partem aquae Jordanis, state in ea.

[9] And Josue said to the children of Israel: Come hither and hear the word of the Lord your God. Dixitque Josue ad filios Israel : Accedite huc, et audite verbum Domini Dei vestri.

[10] And again he said: By this you shall know that the Lord the living God is in the midst of you, and that he shall destroy before your sight the Chanaanite and the Hethite, the Hevite and the Pherezite, the Gergesite also and the Jebusite, and the Amorrhite. Et rursum : In hoc, inquit, scietis quod Dominus Deus vivens in medio vestri est, et disperdet in conspectu vestro Chananaeum et Hethaeum, Hevaeum et Pherezaeum, Gergesaeum quoque et Jebusaeum, et Amorrhaeum.

[11] Behold the ark of the covenant of the Lord of all the earth shall go before you into the Jordan. Ecce arca foederis Domini omnis terrae antecedet vos per Jordanem.

[12] Prepare ye twelve men of the tribes of Israel, one of every tribe. Parate duodecim viros de tribubus Israel, singulos per singulas tribus.

[13] And when the priests, that carry the ark of the Lord the God of the whole earth, shall set the soles of their feet in the waters of the Jordan, the waters that are beneath shall run down and go off: and those that come from above, shall stand together upon a heap. Et cum posuerint vestigia pedum suorum sacerdotes qui portant arcam Domini Dei universae terrae in aquis Jordanis, aquae quae inferiores sunt, decurrent atque deficient : quae autem desuper veniunt, in una mole consistent.

[14] So the people went out of their tents, to pass over the Jordan: and the priests that carried the ark of the covenant. went on before them. Igitur egressus est populus de tabernaculis suis, ut transiret Jordanem : et sacerdotes, qui portabant arcam foederis, pergebant ante eum.

[15] And as soon as they came into the Jordan, and their feet were dipped in part of the water, (now the Jordan, it being harvest time, had filled the banks of its channel,) Ingressisque eis Jordanem, et pedibus eorum in parte aquae tinctis ( Jordanis autem ripas alvei sui tempore messis impleverat),

[16] The waters that came down from above stood in one place, and swelling up like a mountain, were seen afar off from the city that is called Adom, to the place of Sarthan: but those that were beneath, ran down into the sea of the wilderness (which now is called the Dead Sea) until they wholly failed. steterunt aquae descendentes in loco uno, et ad instar montis intumescentes apparebant procul, ab urbe quae vocatur Adom usque ad locum Sarthan : quae autem inferiores erant, in mare Solitudinis ( quod nunc vocatur Mortuum) descenderunt, usquequo omnino deficerent.

[17] And the people marched over against Jericho: and the priests that carried the ark of the covenant of the Lord, stood girded upon the dry ground in the midst of the Jordan, and all the people passed over through the channel that was dried up. Populus autem incedebat contra Jericho : et sacerdotes, qui portabant arcam foederis Domini, stabant super siccam humum in medio Jordanis accincti, omnisque populus per arentem alveum transibat.

Commentary:

Ver 1. Days, in part, as they arrived on the 8th of Nisan, staid there the following day, and crossed the Jordan on the 10th, on Friday the 30th of our April. Thus Christ is said to have remained three days in the tomb, (C.) though he was there only a small part of Friday and of Sunday, and the whole of Saturday. Heb. "they lodged there before they passed over, (2) and it came to pass after three days that the," &c.

Ver. 2. Heralds. Shoterim. C. i. 10. Prot. "the officers went through the host." H.

Ver. 3. Levi. Sigonius thinks that the Caathites performed this office on this as on other occasions. But the Vulgate shews that the priests sometimes carried the ark, perhaps because it was uncovered. C. vi. 6. 2 K. xv. 25. At this period the number of priests was but small. Some of the sons of Eleazar and of Ithamar might be old enough to assist their parents: only two would be necessary at a time, though the Rabbins assign four, (which is not improbable. Theodoret) and pretend that the two who went first were obliged to go backwards, in order that their faces might be turned towards the ark, out of respect. The ark now marked the way for the people, as the cloud had disappeared on the death of Moses. S. Aug. q. 3. Masius. C. --- It had been carried at the head of the army in the desert. H.

Ver. 4. Space of. Heb. adds, "about...by measure." It was not easy to observe the exact distance in the march. This was prescribed both to keep the people at a respectful distance, and also to enable them to see which way they were to proceed. When the priests stood in the bed of the river, the waters rose up like a firm wall on the north side, while those to the south flowed away into the lake of Sodom, leaving about 16 miles open for the army of Israel to pass on dry land. The soldiers did not approach within 600 paces of the ark. --- Before. This insinuated that they would pass over in a miraculous manner; though perhaps Josue did not know by what means God would enable them to cross (C.) the overflowing waters. Josephus only seems to intimate that they abated suddenly, so that they might be forded, &c. He also greatly diminishes or destroys the miracle performed at the passage of the Red Sea. Yet here he acknowledges a sort of "prodigy in the waters being restrained," and resuming their usual course as soon as the priests had left the channel of the river. --- And take, &c. Heb. places these words at the beginning of the sentence, after cubits. H.

Ver. 5. Sanctified, as Moses had required at Mount Sinai, (Ex. xix. 10. 15,) ordering the people to wash their garments, and to abstain from their wives, that by this exterior purity, they might be reminded not to neglect that of the soul, without which they would derive but small benefit or instruction from the greatest miracles.

Ver. 6. Commands. Josue was only the organ of God, (C.) whose orders he announces to the sacred ministers; (v. 8. M.) though as a civil magistrate, he was bound to hear and to obey them in matters of religion. C. --- When he ordered circumcision to be administered, when he blessed the multitude, and ratified the covenant between God and the people, (C. v. and xxiv. &c.) he did nothing but what a virtuous governor ought to do; yet he did not these things by virtue of his civil jurisdiction, or in opposition to the spiritual authority of Eleazar. Moses had been the supreme head, being both priest and king. But only part of his glory was communicated to Josue, while Eleazar was directed to consult the Lord for him, (Num. xxvii. 21. Theod. q. 48. in Num.) Josue was to govern at his word, so that he was bound to consider the high priest as his superior. What he therefore did, was in subordination and conformity to the will of Eleazar and of God, and not designed to shew that the priestly authority belonged to himself, as English Protestants would hence infer. The best of princes, both in the Old and New Testament, have always looked upon it as a part of their duty to promote the true religion. W. --- Isaias (xlix) foretold that kings and queens would esteem it their glory to guard and to advance the prosperity of the Church. H. --- Hence they may enact laws for this purpose. S. Aug. c. Crescon. iii. 51. Constantine ratified the judgment passed already by the bishops in the cause of Cecilian, though he confessed at the same time that the determination did not belong to his tribunal; (W.) and he greatly disapproved of the conduct of the Donatists, who appealed to him, as the heathens might have done to an emperor, who was at the same time one of their high priests. H. --- O rabida furoris audacia, said he, sicut in causis gentilium fieri solet, appellationem interposuerunt. 1 Optat. c. Parm. i. S. Aug. ep. 166. Other emperors and kings have acquired great fame, on account of their labours and zeal in defence of the Church. Thus the kings of Spain and of France have obtained the titles of Catholic and Most Christian, and our Henry VIII. was honoured by Pope Leo X. with the title of Defender of the Faith, in 1521, (W.) on account of the book which he presented to that pontiff, while he was yet an obedient son of the Catholic Church, and undertook to defend her faith on the sacraments, against the objections of Luther. In this the faith which the kings of England defend at present? Whatever the princes might do in the old law in spiritual matters, no inference can be drawn for the same right being now exercised by civil magistrates, how supreme soever in their own sphere. Those princes, Josue, &c. might be considered not only in the light of civil governors, but also in that of prophets, who had a great share in the administration of affairs under the Jewish theocracy. If God chose to make known his will by the mouth of a king, or by that of a shepherd, his mandates were to be put in execution with equal exactitude. But now the distinctive limits of the ecclesiastical and of the civil power are more clearly ascertained. Render therefore to Cæsar the things that are Cæsar's and to God the things that are God's. Mat. xxii. 21.) The kingdom of Christ is not of this world; neither did he appoint kings to be the pastors of his Church. H.

Ver. 7. Also. Grotius remarks that God made known his choice of the governors of his people by miracles, till the days of Saul. In effect, we hardly find any, before that time, whose public authority was not sanctioned by some prodigy. C.

Ver. 8. It. Heb. "when you shall have come to the brink (or extremity) of the water of the Jordan, you shall stand still in the Jordan," (H.) which some explain by saying that they were to stop on the eastern bank, as soon as they had wet their feet, (Serarius) while others say they crossed quite over, and stood at the other side. Masius. --- But it is more probable, that as soon as they had touched the waters, the priests halted till the bed of the river was presently dried up, and then they placed themselves in the middle of it, close to the raging billows, which, rising up like mountains, were stopped in their career, (H.) and forced to retire backwards to their source, v. 15. 17. C. iv. 9. Bonfrere. A. Lap. --- Some translate, "into the division," instead of part, or extremity. C.

Ver. 9. Hither, probably to the door of the tabernacle, where the assemblies were held.

Ver. 10. Living God, in opposition to the idols of the Gentiles, who were dead men, or at least incapable of affording any assistance to their votaries. Josue gives the people two signs of the divine protection, the destruction of the devoted nations, and the miraculous division of the Jordan, or rather the latter prodigy would be an earnest of the former event; and all, both friends and enemies, might be convinced, that the Lord was with his people, and their present leader, as he had been with Moses. No miracle could have been more suitable for the occasion, none more convincing or useful. C. --- It would naturally inspire the Israelites with confidence, at the revival of the miracles wrought 40 years before, when their fathers and some of themselves had passed the Red Sea, in a similar manner. At the same time, it would fill the Chanaanites with still greater dismay and teach them that all resistance would prove fruitless. Some have wondered that they did not oppose the passage of the Israelites on this occasion. But it is a greater matter of surprise that they should have ventured on the dangerous expedient of encountering them in war, after what they had seen and heard. It can be attributed to nothing but their infatuation, and that blindness with which God punished them, that they might draw on a more speedy and merited destruction for their crimes. H. --- Destroy. Heb. "dispossess, or drive out before you the Chanaanite," &c. These seven nations comprised the ten which are mentioned, Gen. xv. 19. The Chanaanite occupied the countries chiefly about Tyre, while the Hethite dwelt in the southern part of Palestine. The Hevite possessed Mount Hermon, Garizim, &c. The Pherezite were not perhaps a separate people, but employed in cultivating the country. The Gergesite were fixed to the east of the lake of Genesareth, the Jebusite at Jerusalem, and the Amorrhite about the Dead Sea. C. --- But they were often mixed with one another, so that their limits cannot be ascertained with any degree of precision. H.

Ver. 12. Prepare. Heb. "take." But they must have been selected from the tribes, either to carry twelve stones out of the bed of the Jordan, and to place twelve others in their stead, as monuments of this stupendous miracle; (C.) or to accompany the priests and the ark, out of respect. Cajetan. M.

Ver. 13. Heap. Heb. "the waters of the Jordan shall be cut off: the waters that come down from above, even they shall stand as upon a heap," like mountains of ice. The Vulg. informs us what became of the waters (H.) below this division. Where it took place we do not find recorded, so that we cannot know exactly how large a space would be left dry. Calmet allows, "near six leagues." v. 4. and 16. But here, supposing that the Jordan was divided over-against Jericho, he says, that "the waters running off into the Dead Sea, would, in all probability, leave not less than two or three thousand paces of the channel dry."

Interruptus aquis fluxit prior amnis in æquor;

Ad molem stetit unda fluens. Lucan, Phar. ii.

Ver. 15. Water. Thus they manifested the strength of their faith. C. --- Immediately the obedient waters divided, and the gravel or sand was left dry. v. 17. H. --- Channel. The barley harvest was ready about the 30th of April. Lev. xxiii. 10. On other occasions this overflowing of the Jordan is noticed, 1 Par. xii. 15. Eccli. xxiv. 36. Doubdan says that when he visited these parts, at the same season of the year, the Jordan was quite full, on account of the melted snow, and ready to leave its banks. It was about a stone throw across, and very rapid. See C. i. 2. The rains which fall in spring, serve to increase the inundation, (Deut, xi. 14,) as well as the snow which melts at that time on Libanus, though a great part resists the violent heats. Mirum dictu, says Tacitus v. tantos inter ardores opacum fidumque nivibus. Jer. xviii. 14. and xlix. 19.

Ver. 16. Mountain. Heb. "heap or bottle." The billows were forced to roll back almost as far as the lake of Genesareth, where Sarthan stands, about twenty leagues above Jericho. --- Sarthan. Heb. "rose up on a heap, very far from (or to) the city of Adom, that is beside Sarthan." The situation of Adom can only be ascertained by that of Sarthan, which was near Bethsan, or Scythopolis, (3 K. iv. 12,) in the vale of Jezrahel, on the Jordan. Many copies of the Sept. read Cariathiarim, though it was six or seven leagues up the country, west of Jericho. C. --- The swelling billows might perhaps be seen from this place. H. --- But it could not properly determine how far the waters rolled back. C. --- Failed. Heb. "and those that came down toward the sea of the plain, (or of Araba, which means a desert, fit only for pasturage) the salt sea, failed were cut off" from the waters above Jericho. The Jordan after running three miles in the lake of Sodom, without mixing its waters, becomes at last reluctantly confounded with it. Velut invitus...postremo ebibitur, aquasque laudatas perdit, pestilentibus mixtus. Plin. v. 15.

Ver. 17. Jericho, at Bethabara, which was five or six leagues from the Dead Sea, all which space was left dry. Jericho was three leagues from the Jordan. C. --- Girded. Sept. "ready," preparing the way for all the army. Heb. "firm," and undaunted. H. --- A great part of the day must have been spent in crossing the river, and erecting the two monuments. M.

#book of josue

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pamphletstoinspire · 7 years ago

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

Chapter 27

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

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:

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 27

Job persists in asserting his own innocence, and that hypocrites will be punished in the end.

[1] Job also added, taking up his parable, and said:

Addidit quoque Job, assumens parabolam suam, et dixit :

[2] As God liveth, who hath taken away my judgment, and the Almighty, who hath brought my soul to bitterness,

Vivit Deus, qui abstulit judicium meum, et Omnipotens, qui ad amaritudinem adduxit animam meam.

[3] As long as breath remaineth in me, and the spirit of God in my nostrils,

Quia donec superest halitus in me, et spiritus Dei in naribus meis,

[4] My lips shall not speak iniquity, neither shall my tongue contrive lying.

non loquentur labia mea iniquitatem, nec lingua mea meditabitur mendacium.

[5] God forbid that I should judge you to be just: till I die I will not depart from my innocence.

Absit a me ut justos vos esse judicem : donec deficiam, non recedam ab innocentia mea.

[6] My justification, which I have begun to hold, I will not forsake: for my heart doth not reprehend me in all my life.

Justificationem meam, quam coepi tenere, non deseram : neque enim reprehendit me cor meum in omni vita mea.

[7] Let my enemy be as the ungodly, and my adversary as the wicked one.

Sit ut impius, inimicus meus, et adversarius meus, quasi iniquus.

[8] For what is the hope of the hypocrite if through covetousness he take by violence, and God deliver not his soul?

Quae est enim spes hypocritae, si avare rapiat, et non liberet Deus animam ejus?

[9] Will God hear his cry, when distress shall come upon him?

Numquid Deus audiet clamorem ejus, cum venerit super eum angustia?

[10] Or can he delight himself in the Almighty, and call upon God at all times?

aut poterit in Omnipotente delectari, et invocare Deum omni tempore?

[11] I will teach you by the hand of God, what the Almighty hath, and I will not conceal it.

Docebo vos per manum Dei quae Omnipotens habeat, nec abscondam.

[12] Behold you all know it, and why do you speak vain things without cause?

Ecce vos omnes nostis, et quid sine causa vana loquimini?

[13] This is the portion of a wicked man with God, and the inheritance of the violent, which they shall receive of the Almighty.

Haec est pars hominis impii apud Deum, et haereditas violentorum, quam ob Omnipotente suscipient.

[14] If his sons be multiplied, they shall be for the sword, and his grandsons shall not be filled with bread.

Si multiplicati fuerint filii ejus, in gladio erunt, et nepotes ejus non saturabuntur pane :

[15] They that shall remain of him, shall be buried in death, and his widows shall not weep.

qui reliqui fuerint ex eo sepelientur in interitu, et viduae illius non plorabunt.

[16] If he shall heap together silver as earth, and prepare raiment as clay,

Si comportaverit quasi terram argentum, et sicut lutum praeparaverit vestimenta :

[17] He shall prepare indeed, but the just man shall be clothed with it: and the innocent shall divide the silver.

praeparabit quidem, sed justus vestietur illis, et argentum innocens dividet.

[18] He hath built his house as a moth, and as a keeper he hath made a booth.

Aedificavit sicut tinea domum suam, et sicut custos fecit umbraculum.

[19] The rich man when he shall sleep shall take away nothing with him: he shall open his eyes and find nothing.

Dives, cum dormierit, nihil secum auferet : aperiet oculos suos, et nihil inveniet.

[20] Poverty like water shall take hold on him, a tempest shall oppress him in the night.

Apprehendet eum quasi aqua inopia, nocte opprimet eum tempestas.

[21] A burning wind shall take him up, and carry him away, and as a whirlwind shall snatch him from his place.

Tollet eum ventus urens, et auferet, et velut turbo rapiet eum de loco suo.

[22] And he shall cast upon him, and shall not spare: out of his hand he would willingly flee.

Et mittet super eum, et non parcet : de manu ejus fugiens fugiet.

[23] He shall clasp his hands upon him, and shall hiss at him, beholding his place.

Stringet super eum manus suas, et sibilabit super illum, intuens locum ejus.

Commentary:

Ver. 1. Parable: speaking in a figurative poetic style, Num. xxiii. 7. Job grants that God generally punishes the wicked, but he maintains that he also chastises the just; and hence admonishes all to revere his judgments and wisdom, and to decline from evil; which truths must always subsist, whatever my be the conduct of Providence. C. --- Parables do not always imply similies, but sometimes pithy, and profound sentences, spoken by the wisest men.

Ver. 2. Judgment. Chal. "my rule of judging." Sept. "Live the Lord, who hath judged me thus." Sym. "hath despised my judgment." The expression seems very harsh, and may be one of those which God blames. C. xl. 3. E. C. --- Yet we shall examine that point later. C. xlii. H. --- He may only mean that he is so well convinced of his innocence, that he calls God to witness it, (C.) and adores his ways, (H.) in not permitting him to appear before his tribunal, (C.) to justify himself; (M.) so the he is abandoned to the rash judgments of others. C. xxxiv. 5. Isaias (xl. 27.) and Sophonias (iii. 15.) speak in similar terms. C. --- God deferred passing sentence, for Job's greater trial. W.

Ver. 3. Nostrils: while I live. H. --- Gen. ii. 7. Ezec. xxxvii. 14. C.

Ver. 5. Till. Never will I abandon this path, (H.) nor will I yield to your reasons, (C.) or cease to defend myself. M. --- It would have been contrary to justice and charity, (H.) as well as to truth, to confess a false crime. W.

Ver. 7. Enemy, or opponent. Heb. "my enemy shall be," &c. H. --- In effect, those who maintained the contrary to what Job taught, favoured the cause of impiety, as they represented God never punishing his servants, &c. (C.) which is contrary to experience; (H.) though it was not so evident at that time. Houbigant. --- Job is so far from thinking riches a proof of sanctity, that he rather would wish his enemy to have them, (M.) as they are too frequently an incentive to sin. H.

Ver. 8. Soul, in death: What will it profit? &c. Mat. xvi. 26. All this proves demonstratively another world. C.

Ver. 9. Him. Like Antiochus, the wicked pray only through fear of punishment, and their request is therefore rejected. 2 Mac. ix. 13. M.

Ver. 11. Hand, or grace of God. --- Hath, how he acts, and with what design. C. --- Quid disponat Deus. S. Aug.

Ver. 13. Portion. This you have repeatedly asserted; and (H.) I acknowledge it is generally, but not always, the case. C.

Ver. 14. Bread. Sept. "if they grow up to manhood, they shall beg." Ps. xxxvi 25. H.

Ver. 15. In death; without honour. Sanctius. --- Weep for him. Sept. "his widows no one shall lament, or pity." H. Ps. lxxvii. 63. M.

Ver. 18. Moth. Heb. "as the polar star." Jun. --- But the Chal. &c. translate with the Vulg. which agrees better with the latter part of the verse. The moth devours another's property, like the wicked man, who lodges commodiously, though not at his own expense. --- Keeper of a field, or of a vineyard. C. --- Sept. "His house has slipt away like a moth, and what he has kept (or his riches) like a spider." H. --- The moth demolishes its own house, and is then disturbed, (M.) or thrown with the rotten wood into the fire.

Ver. 19. Nothing. His riches are all left behind! The men of riches have slept their sleep, and have found nothing in their hands. They awake as from a dream, (C. xx. 8. H.) and then they form a true estimate of things. M. --- God chiefly punishes the wicked in death. Ps. lxxv. W.

Ver. 20. Night. Darkness often denotes disgrace and misery.

Ver. 22. And he (God) shall, or Sept. the wind, (C.) "shall fall upon him." H. --- Flee. Yet he will not escape, (M.) though he flee with all expedition. H.

Ver. 23. Place. God having waited patiently a long time, at last displays the effects of his indignation, with a sort of contempt. Prov. i. 26. Ezec. v. 13. C. Ps. ii. 4. M. Pineda. - Every passenger who shall witness his fall, and his now abandoned place, shall also testify his approbation. H.

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

Chapter 15

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.

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:

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 15

Eliphaz returns to the charge against Job, and describes the wretched state of the wicked.

[1] And Eliphaz the Themanite, answered, and said:

Respondens autem Eliphaz Themanites, dixit :

[2] Will a wise man answer as if he were speaking in the wind, and fill his stomach with burning heat?

Numquid sapiens respondebit quasi ventum loquens, et implebit ardore stomachum suum?

[3] Thou reprovest him by words, who is not equal to thee, and thou speakest that which is not good for thee.

Arguis verbis eum qui non est aequalis tibi, et loqueris quod tibi non expedit.

[4] As much as is in thee, thou hast made void fear, and hast taken away prayers from before God.

Quantum in te est evacuasti timorem, et tulisti preces coram Deo.

[5] For thy iniquity hath taught thy mouth, and thou imitatest the tongue of blasphemers.

Docuit enim iniquitas tua os tuum, et imitaris linguam blasphemantium.

[6] Thy own mouth shall condemn thee, and not I: and thy own lips shall answer thee.

Condemnabit te os tuum, et non ego, et labia tua respondebunt tibi.

[7] Art thou the first man that was born, or wast thou made before the hills?

Numquid primus homo tu natus es, et ante colles formatus?

[8] Hast thou heard God's counsel, and shall his wisdom be inferior to thee?

numquid consilium Dei audisti, et inferior te erit ejus sapientia?

[9] What knowest thou that we are ignorant of? what dost thou understand that we know not?

Quid nosti quod ignoremus? quid intelligis quod nesciamus?

[10] There are with us also aged and ancient men, much elder than thy fathers.

Et senes et antiqui sunt in nobis, multo vetustiores quam patres tui.

[11] Is it a great matter that God should comfort thee? but thy wicked words hinder this.

Numquid grande est ut consoletur te Deus? sed verba tua prava hoc prohibent.

[12] Why doth thy heart elevate thee, and why dost thou stare with thy eyes, as if they were thinking great things?

Quid te elevat cor tuum, et quasi magna cogitans attonitos habes oculos?

[13] Why doth thy spirit swell against God, to utter such words out of thy mouth?

Quid tumet contra Deum spiritus tuus, ut proferas de ore tuo hujuscemodi sermones?

[14] What is man that he should be without spot, and he that is born of a woman that he should appear just?

Quid est homo ut immaculatus sit, et ut justus appareat natus de muliere?

[15] Behold among his saints none is unchangeable, and the heavens are not pure in his sight.

Ecce inter sanctos ejus nemo immutabilis, et caeli non sunt mundi in conspectu ejus.

[16] How much more is man abominable, and unprofitable, who drinketh iniquity like water?

Quanto magis abominabilis et inutilis homo, qui bibit quasi aquam iniquitatem?

[17] I will shew thee, hear me: and I will tell thee what I have seen.

Ostendam tibi, audi me : quod vidi, narrabo tibi.

[18] Wise men confess and hide not their fathers.

Sapientes confitentur, et non abscondunt patres suos :

[19] To whom alone the earth was given, and no stranger hath passed among them.

quibus solis data est terra, et non transivit alienus per eos.

[20] The wicked man is proud all his days, and the number of the years of his tyranny is uncertain.

Cunctis diebus suis impius superbit, et numerus annorum incertus est tyrannidis ejus.

[21] The sound of dread is always in his ears: and when there is peace, he always suspecteth treason.

Sonitus terroris semper in auribus illius : et cum pax sit, ille semper insidias suspicatur.

[22] He believeth not that he may return from darkness to light, looking round about for the sword on every side.

Non credit quod reverti possit de tenebris ad lucem, circumspectans undique gladium.

[23] When he moveth himself to seek bread, he knoweth that the day of darkness is ready at his hand.

Cum se moverit ad quaerendum panem, novit quod paratus sit in manu ejus tenebrarum dies.

[24] Tribulation shall terrify him, and distress shall surround him, as a king that is prepared for the battle.

Terrebit eum tribulatio, et angustia vallabit eum, sicut regem qui praeparatur ad praelium.

[25] For he hath stretched out his hand against God, and hath strengthened himself against the Almighty.

Tetendit enim adversus Deum manum suam, et contra Omnipotentem roboratus est.

[26] He hath run against him with his neck raised up, and is armed with a fat neck.

Cucurrit adversus eum erecto collo, et pingui cervice armatus est.

[27] Fatness hath covered his face, and the fat hangeth down on his sides.

Operuit faciem ejus crassitudo, et de lateribus ejus arvina dependet.

[28] He hath dwelt in desolate cities, and in desert houses that are reduced into heaps.

Habitavit in civitatibus desolatis, et in domibus desertis, quae in tumulos sunt redactae.

[29] He shall not be enriched, neither shall his substance continue, neither shall he push his root in the earth.

Non ditabitur, nec perseverabit substantia ejus, nec mittet in terra radicem suam.

[30] He shall not depart out of darkness: the flame shall dry up his branches, and he shall be taken away by the breath of his own mouth.

Non recedet de tenebris : ramos ejus arefaciet flamma, et auferetur spiritu oris sui.

[31] He shall not believe, being vainly deceived by error, that he may be redeemed with any price.

Non credet frustra errore deceptus, quod aliquo pretio redimendus sit.

[32] Before his days be full he shall perish: and his hands shall wither away.

Antequam dies ejus impleantur peribit, et manus ejus arescent.

[33] He shall be blasted as a vine when its grapes are in the first flower, and as an olive tree that casteth its flower.

Laedetur quasi vinea in primo flore botrus ejus, et quasi oliva projiciens florem suum.

[34] For the congregation of the hypocrite is barren, and fire shall devour their tabernacles, who love to take bribes.

Congregatio enim hypocritae sterilis, et ignis devorabit tabernacula eorum qui munera libenter accipiunt.

[35] He hath conceived sorrow, and hath brought forth iniquity, and his womb prepareth deceits.

Concepit dolorem et peperit iniquitatem, et uterus ejus praeparat dolos.

Commentary:

Ver. 2. Heat. Heb. "east wind," (H.) or give vent to passion. H. --- Eliphaz now rebukes Job without any reserve. C. --- He was perhaps displeased at the comparison used by the latter. C. xiii. 4. Baldad had also hinted that Job's discourse was nothing but wind. C. viii. 2. H. --- Being unable to answer his arguments, he reviles him as an enemy of God. W.

Ver. 3. Equal. God, who is far above thee. Heb. "Will he (the wise) argue with less words, or with speeches which are nothing to the purpose?" C.

Ver. 4. God. Another, after thy example, will assert his own innocence under affliction, and will not fear, nor have recourse to God by humble prayer. Behold the dangerous consequences of thy principle. C.

Ver. 5. Blasphemers. Heb. "of the crafty," which is sometimes taken in a good sense. Sept. "thou hast not distinguished the speeches of the princes." Thou hast not shewn respect to our admonitions, (C.) or understood our meaning. H. --- Thou rather choosest to imitate those false sages, who strive to deceive the world. Abuse could hardly be carried to greater lengths than it is by this man; who before spoke with some moderation. C. iv. C.

Ver. 7. First. Is thy experience so great, (M.) or art thou the most excellent of men? To hear thee we are but novices. C. xiii. 5. C.

Ver. 8. His. Heb. "dost thou restrain wisdom to thyself? Sept. "or has wisdom come to thee?" H.

Ver. 10. Fathers. Heb. and Sept. "father." H. --- Eliphaz always speaks first, and hints that he was as old, perhaps older, than Job; who had rather found fault with the youth of Sophar. C. xii. 12. He also boasts that they, or their country, furnished master of great wisdom and experience than even Job's father. C.

Ver. 11. Thee. This would not be difficult, (T.) if thy presumption did not prove an obstacle. Thou makest small account of those comforts or of our advice, trusting in thy own justice. C. --- Sept. "Thou hast been chastised little, considering thy sins. Thou hast spoken with excessive insolence."

Ver. 12. Why. Sept. "What has thy heart dared, or what have thine eyes brought thee?" Heb. "what do thy eyes wink at?" (H.) through pride and disdain. Ps. xxxiv. 19. Prov. vi. 13. C. --- We need not wonder that Eliphaz should misunderstand the looks of Job, (H.) since he gives such a false notion of his speeches. C.

Ver. 14. Just. Few are free from all spot; but venial sins do not hinder a man from being styled truly virtuous. W.

Ver. 15. Unchangeable, of his own nature, and during this life. C. --- Heb. and Sept. "is not trusted by him," till they have been tried, (H. C. iv. 17. None is good but God alone. Mar. x. 18.) in comparison. T.

Ver. 16. Water, with the utmost avidity and unconcern. Prov. x. 23. and xxvi. 6.

Ver. 17. Seen. He had before given himself out for a prophet. Perhaps he may only mean to deliver what he had been taught, or had learned by experience, v. 18. His observations are in themselves just; but the application to Job is no less insulting. C.

Ver. 18. Wise. Prot. "which wise men have told from their fathers, and have not hid it." C. viii. 8. The authority of tradition was then very great; and why should it now be despised? H.

Ver. 19. Them. Their antiquity, courage, and purity of morals must consequently be greater, as they have preserved themselves from the inroads of strangers. C.

Ver. 20. Proud; uncertain. Heb. "in pain." H. --- Sept. "numbered," or few. Gen. xxxiv. 30. These are the maxims which Eliphaz had received in a vision, or from the ancients, v. 17. The description of a tyrant's life was admirably verified in Dionysius, of Syracuse, (C.) and in our Cromwell, (H.)---

"-----pale and trembling in the dead of night." Pope.

---who rarely lodged two night in one chamber. Clarendon. --- Such live in dread, (H.) and seldom die a natural death.

Ad generum Cereris sine cæde et vulnere pauci

Descendunt reges et siccâ morte Tyranni. Juv. x. 113.

Nocte dieque suum gestare in pectore testem. Juv. xiii.

They bear always about the witness, "conscience." H. --- They distrust every one, and are hated by all.

Districtus ensis cui super impia

Cervice pendet, &c. Hor. iii. Ode 1.

--- These miseries are incident to the wicked, but are improperly addressed to Job. W.

Ver. 26. And is. Heb. "even upon the thick bosses of his buckler." H. --- God thus seizes his antagonist, who, like Pharao, swells with pride. C. Deut. xxxii. 15.

Ver. 28. Heaps, by his ambition and fury, (C.) and exactions, (Cajet. M.) till the king chooses to rebuild the cities. Vatab.

Ver. 31. That he. Heb. and Sept. "for vanity shall be his reward." H. --- If he would repent, he might still be safe. M.

Ver. 32. Hands; strength and prosperity. C. --- Sept. "his branch shall not grow thick." H.

Ver. 33. First. Heb. "unripe." H. --- He shall derive no aid or comfort from his young family.

Ver. 34. Congregation, or family. --- Bribes. Lit. "presents," which H. frequently were not given freely, but extorted as a real tribute. C. - Sept. "for the death of the wicked is a martyrdom," or proof of his impiety. "But fire shall consume the houses of the present (or bribe) receivers."

Ver. 35. Sorrow. Heb. "mischief." H. See Ps. vii. 15. Isai. xlix. 4. - The tree is known by its fruit. Eliphaz sufficiently insinuates, that he is speaking of Job. C. - His, or "its," the congregation's womb, v. 34. Prot. "their belly." H.

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