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yourlocalenglishmajor · 4 years ago

Text

Commonplace Book

Hello everyone! This is my first post on this blog, and it is going to be a project for my college English course! Feel free to read through it if you’re interested; if not, that’s okay, this is really just for my professor ^^

Piece 1: “Big Guns, Small Dicks”

Unfortunately, this piece does not have a specific author or creator; I found it on State Street in Madison last summer. It is an anonymous piece of graffiti that speaks to the movement it was created during. For those who may be less familiar with Madison, Wisconsin, it is considered a very liberal and even leftist city, especially with how frequent and powerful the Black Lives Matter protests were. This was created during those protests, as well as hundreds of other works all along historic State Street. As ACAB - All Cops Are Bastards - protests went hand in hand (usually) with BLM protests, the phrase “Big guns, small dicks” is a jibe at the police and its racist foundations and use of excessive force.

It best relates to class through the conversations about race and equity we’ve had. Our readings have been centered around a diverse cast of authors instead of the one viewpoint of the cisgender, heterosexual white man, which is something the BLM movement also aimed to achieve. In addition, although it has not been a focal topic yet, we have talked about police brutality and how it impacts POC most; another key point of the BLM movement. Lastly, we talked about what mythic America, or the American Dream, really is, and why it is never realized for so many people. The Black Lives Matter movement is all about how the American Dream is something almost no one can truly achieve, and how it leads to othering and a sense of disillusionment with the effectiveness of our society.

Piece 2: Vonnegut’s Slapstick

For my second piece, I chose to utilize a work of a famous satire writer to draw comparisons to our coursework. As for the image, I took a picture of the copy I own and edited it. Kurt Vonnegut’s Slapstick centers around two twins who are geniuses together, but entirely stupid on their own; they are neglected by their parents, who are a family of renown and ashamed of having deformed children. Their parents look at them as if they are to be pitied for the very nature of their existence. They use this to sneak around and live lives of luxury, continuing this ruse of being entirely stupid so that they may live as freely as possible in their circumstances.

In this work, the children are quite literally tossed in a house and locked away to prevent others from seeing them; this is something I personally connect to the concept of silencing, which happened frequently during the BLM movement. Protesters, peaceful or not, were arrested; protests were escalated by cops far more often than by protesters, but that was generally ignored and used as a way to disregard the protests as nothing more than “riots”; large platforms such as Twitter and Instagram incorrectly labelled some posts as “misinformation”. Voices were silenced all over the internet. In addition, some white allies were not using their platforms to actually help/spread information, but were using them to spew white guilt and accomplish very little. As L. Ayu Saraswati says in her textbook Introduction to Women’s, Gender & Sexuality Studies, Interdisciplinary and Intersectional Approaches, “Guilt as a response to...racism...does very little to contribute to efforts toward social change as it recenters whiteness” (page 15), basically saying yes, these folks are speaking their mind and are at least partially aware of their privilege, but their feelings of guilt without taking action are not actually doing anything to help what they feel guilty for.

Piece 3: The Hymn to Demeter

My last selection will be an ancient work known as the Hymn to Demeter, and the version I am using is translated by Gregory Nagy. I am using this statue of Demeter and Persephone as the visual accompaniment to this analysis. This piece was originally written to be performed orally by a poet/performer as praise to Demeter. It details the kidnapping of Persephone, Demeter’s daughter, and the subsequent founding of the Cult of Demeter in the city Eleusis.

When Persephone is first kidnapped, it is said that “she cried with a piercing voice, / Calling upon her father, the son of Kronos, the highest and the best. / But not one of the immortal ones, or of human mortals, / heard her voice” (lines 20-23). To me, this draws clear parallels with the silencing of victims of police brutality and their families. Public outrage did nothing to bring accountability to Breonna Taylor’s killers or the flawed justice system that let them get away with it. The victim’s family was silenced and the movement to convict her killers has died down since it happened almost a year ago.

Additionally, it is later revealed to Demeter through Rhea that this kidnapping was not only endorsed by but planned by Zeus himself. As Greek households were patriarchal, it was not uncommon for a father to arrange a relationship/marriage without informing the daughter or allowing the daughter to meet her betrothed first. This endorsed act of violence can also be paralleled to the actions of the police; their brutality is actively supported by a flawed, racist justice system, just as the actions of Hades were actively supported by the all-powerful Zeus. What’s more, nobody stood up to Zeus or questioned his actions because of all the power he has, which is another perfect example of how this parallel functions.

Lastly, Demeter’s pure rage and grief is reminiscent of the rage and grief of the black mothers who lost their children to police brutality. Last semester, I attended a Theater of War performance known as “Antigone in Ferguson”, and after the performance was over, there was a discussion led by a panel of educators and victims of police brutality. Several of them were mothers who told painful stories of how their children, usually sons, were murdered and how they are still trying to find a way to keep living. Their powerful grief is parallel to Demeter’s; the only difference is that Demeter gets her child back.

A Meta-Commentary

My process in finding these works and deciding which would draw the best parallels was to find a bunch of subjects I thought would work well and then cut down on them. I knew the “big guns, small dicks” would be included for sure, as it was an image I took myself and had good parallels to draw right off the bat. It’s a good way to catch someone’s attention! And the message is powerful. Seeing all the graffiti on State Street last summer was impactful, but this simple phrase stood out to me and was (I believe) the only picture I took out of all the graffiti down there. The Kurt Vonnegut work I included because I like the comparison between how the twins are treated in the book and how folks who were active and open about their opinions were silenced; also, I’d be lying if I failed to mention that part of the reason is because I adore Kurt Vonnegut and wanted to find a way to bring a work of his into this. My third choice, the Hymn to Demeter, was chosen because it’s a cool way to connect one of my other classes to this one. In addition, it’s a good piece to reinterpret as an allegory for how the justice system enables the wrong people and fails the right ones.

Also, although I did not choose many direct quotes, I think the parallels I drew between the content of these works is substantial! I put a lot of thought into how I worded things and what content actually related best to the works of this class, specifically the themes we’ve discovered so far in Claudia Rankine’s Citizen. The heaviness of the book relates well to the power behind each of these pieces, especially the first one, as the message is plain and simple but impactful. The prose and structure of Rankine’s work is incredibly unique and not directly paralleled in any of the pieces I chose; however, the Hymn to Demeter is written in a very specific structure that is almost poetry? It’s a very confusing structure, because it does not seem to have any meter or consistency, but is still patterned in a specific way. This may be a result of translation, it may have been intentionally created this way by the original writer (who is not known; the transcript of this hymn was found in a stable in Moscow in 1777), or it could be a byproduct of the format itself as a hymn. The repetition Rankine takes advantage of in Citizen is actually something Vonnegut is known for as well. Several of his works have anaphoric phrases; Slaughterhouse V has both “po-tee-weet” and “and so it goes”, and Slapstick has the comedic “hi-ho”, used as a way to break the tension of the work, as it is supposed to be satire. This repetition and the more casual grammar these authors both share give their works a heavy feeling (cut far more frequently in Vonnegut’s than in Rankine’s) that also works as a conversational element, making both of the works feel like the audience is also in the narrative itself.

Commonplacing is a valuable step in making powerful literature more accessible to people! Providing unique and interesting analysis of a work makes it much easier for people to casually consume! Additionally, using platforms like Tumblr for this analysis makes things even more accessible, as anyone can see it and Tumblr allows posts to be any length! Opening thoughtful literature and analysis to the public like this also allows for good, guided conversation on a variety of subjects, and creates interest for the works in their entirety. This can easily inspire people to pick up a copy of their own of any of these works if someone is interested enough in how these can be interpreted! (If any of you are interested in the Hymn to Demeter, I used the one found at this website , it’s free ^-^)

A big thank you to any of you who read this all the way through (including you, professor)! I’ll be doing more fun and less serious literary analysis on this account as well, so if that’s something you’re interested in, stay tuned!

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pamphletstoinspire · 6 years ago

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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.

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

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

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

TRANSCRIBER'S NOTES

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

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

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

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

Other special characters.

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

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

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

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

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

Chapter 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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liveslived · 5 years ago

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lavi . 011 . meta .

The part where Bookman and Lavi get captured. Sheryl says bookman was close to the pervious Noah family. And as well had connections to the 14th. I was thinking, doesn't that go again the bookman rule of not being involved with people. I mean like Sheryl did say he as close, but doesn't that mean he was in a relationship with them. I mean as in not romantically. But as in “Friends”, if your close with someone and had connections with them doesn’t that mean your friends? So I was thinking if Bookman became close with them and Lavi, now finding this out. Wouldn’t it hurt him! Because he wants to be close with Allen and the rest but he keeps stopping himself BECAUSE of the bookman rule. I wanted to have your opinion on this, to see if that’s fair or just what your thoughts on this is. Thank you~ I love your blog!

---

There are, some things I would like to specify before I start my deduction; 1) I never watched the anime, mostly because I prefer written work rather than animated adaptions 9/10 times, so my thoughts will be linked to the manga panel 2) This is mere speculation and personal belief on my end, as I’m far from an expert nor anywhere as dedicated as the majority of the veterans in the fandom are.

To start off, yes, we are encountered with the confession, or rather, inquiry that Bookman seemed to have “friendly relations” where he was stationed. Though, the term “friendly” does have to various hues to it, see, there are various levels of being friendly, and naturally we tend to think; “oh! This means a friendship!” but it doesn’t have to be friendliness of such a high level. Bookman is a leech, Bookmen are set out in the world to record hidden history, siding with the sides they are told to and therefore act accordingly; naturally would fall into certain traits in order to gain the information you need, and knowing Bookman as an individual we all know that he, most certainly, carries secrets we will never get our hands on. Rather than seeing his relations to the Noah as friendships I would personally think that they are talking about a more profound and professional relation built upon trust, respect and comradeship; a Bookman does what a bookman has to do, basically.

Of course, there is the comment about how Bookman seemed to be “particularly close with the 14th”, which can have multiple meanings to it; did the 14th hold back knowledge from the rest of the Noah, was he aware of schemes that only Bookman was let in on? Did he, perhaps, become close with the 14th because he knew that something was going to happen to him? Details, details and even more questions to the details pop up as Bookman is, and will always be, a mysterious character.

Personally, I think Bookman chooses to get “close” to people he knows will hold some sort of significance to the world’s history. Throughout books, religions and scripts from all over the world we can see that there is a typical pattern going on; good and evil, light and dark, savior and destroyer, antichrist and Christ; people of significance to the moral of the world, shaping of humanity as well as the general destiny of the world. Possibly (or, we do know that the Bookman clan withholds a lot of information) changes the Bookmen have recorded, witnessed and participated in since the break of dawn. They see patterns, they compare history and subtly stand on the sideline while the world does its thing; progress.

If, and I say if due to my relation to the Bookman rule, Bookman and the 14th were friends I think Bookman had sneaky intentions behind it; he most likely wanted to find out something about someone, or something (as in the upcoming events, schemes and plans of the Noah). As stated by the wikia, and I quote; “They will, however, form temporary alliances with one or both sides of a conflict in order to gain a more detailed record of war and in return may provide information and/or their skills as warriors.” Once again, it’s all about progress and information. Finding keys and the doors they belong to. It’s hard to say which side they started out on as well, seeing how they are neutral spectators to the world; good or bad doesn’t matter to them as long as they get the desired information they need, no matter what.

There is also the strange fallout 35 years ago; why did he suddenly break his ties with the Noah? Was it because of the death of an apprentice, did it have something to do with the 14th? Did he grow tired of the gloomy, eccentric family? Or was it just because the air in the war changed? I’m not going to put too much thought into that because I haven’t read the manga in ages, lol.

So, does this break with the Bookman rule? Eh. Not really. Not as long as Bookman never interfered with the events revolving the Noah, the 14th and the Earl, to be honest. Once again, we tend to put too much emphasize on the friendship parts and whatnot, and friendships are often put in a very “simple” argument. What even is a friendship? When do you call someone a friend? When does your relation start affecting your life choices? …as a Pedagogy student I can clearly say that people will always have some sort of effect on your choices, no matter the relation, but that’s not quite the point. Once again I refer to the wikia, quote;

“Bookmen must not interfere with the events of history, and act only as observers.”

As I mentioned; they are only going to record history. Nothing else matters. They are machines with a pen, basically, and the shitty thing that could happen would be if they started taking sides during an event; good vs evil, that sort of stuff. But also, friendships (as you have based your ask off). Being biased would, most likely, have an effect on the events of history, if you let them; I think Bookman tend to emphasize the friendship part to Lavi because he is still so young. His mind is burdened but it isn’t fully developed yet. Here I quote Sandra Aamodt from transcript “Brain Maturity Extends Well Beyond Teen Years” where she says the following; “…brain scans show clearly that the brain is not fully finished developing until about age 25.”

Bookman most likely uses a language Lavi will understand better, seeing how he tends to be sort of emotional from time to time, in such as he warms up to people and make them trust him. Lavi is still a boy, sort of, but he’s a boy who has gone through a lot.

Now, would it hurt Lavi to hear that his master m I g h t have had some close connections in his younger years? Personally, I don’t think so, because Lavi know what being a bookman means and what the profession demands of you. Bookman most likely had his reasons for trying to get close to the 14th, something Lavi (as a fellow Bookman to be) would and could relate to. Lavi knows what sort of job he has gotten himself into. If anything, he would most likely be more insecure about the past of his master; being with the Noah would indicate that they had affiliations with the “bad” side, meaning that there could be some unsolved business between them, etc.

Bring back the merciless Deak, Deak wouldn’t have given a fuck. I liked Deak. But yeah, to sum up this long babble, here are some keynotes of what I was trying to say:

I don’t believe Bookman was a friend to anyone. He was most likely “professionally” close to the parts he engaged with in order to gain information.

The bookman rule says to not interfere with events, becoming biased towards people/sides, therefore one can work their way around it as long as they stay professional (a very important keyword in the entirety of Bookmen).

Friends, close and friendship have so many nuances to them so it’s hard to interpret their level and meaning in written, spoken and adapted sense (we also have the scary pit of things getting lost in translation as well).

Lavi might want to be close with people, but he has been an apprentice long enough to know that he Can’t Have Friends Due To Being A Bookman and if he ended up getting whiny about it he shouldn’t be a Bookman (that’s my inner Bookman channeling my opinion).

Being a Bookman is not just a job, it’s a life. Sacrifices must be made.

#LAVI / HEADCANON #i'm just moving headcanons from my old lavi blog #so sorry about it being a bit Chopped

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wwbnews · 6 years ago

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The sound of justice The original records of Nazi atrocities are at risk of being lost — but it’s not too late to save them By November 21st, 1945, Adolf Hitler was dead, but the Nazi chain of command he left behind was sitting in court. In the ruins of the German city of Nuremberg, inside the Palace of Justice, Room 600, they faced charges of conspiracy, waging aggressive war, war crimes, and crimes against humanity. Behind the Nazis stood a line of American military police in gleaming white helmets. The Nazi defendants picked up translation headphones from the armrests beside them and placed them on their heads. In the center of the courtroom, Robert Jackson, an American, walked up to a lectern and placed his opening prosecution statement in front of him. Jackson had skipped college and spent only a year at law school, but he nonetheless went on to become an associate justice of the United States Supreme Court. Now, he was chief prosecutor in the world’s fragile first experiment in international justice, which was made possible, in part, by an unprecedented audio system. Every tale of atrocity, every victim’s raw testimony, and every revelation that exposed the upside-down logic of the Nazi system flowed through the headphones of a man along the wood-paneled wall of the courtroom. He rested his fingers lightly on a volume dial, as audio from the trial was filtered through a dozen language interpreters. His name was Philip C. Erhorn, and as the chief technician at Nuremberg, he cobbled together a sound system that relayed and recorded the voices in the courtroom. He did it mostly on his own, despite the team of technicians that was assembled to help him. “They didn’t know what end of the screwdriver to use,” he later told his wife. no one had attempted to record the audio for such a complicated court case Erhorn was an audio specialist hired by the US Army Signal Corps who grew up fascinated with hand-crank radios. When he went to Lehigh University, he got special access to a room of music records, which touched off a lifelong obsession for recording things. Sometimes when he babysat his neighbor’s kids, he raided their tape collection for even more music to record. As Erhorn listened on the first day, a judge pushed himself toward a microphone on the bench and beckoned Jackson to begin the prosecution’s opening statement. Someone coughed, then there was silence. “The privilege of opening the first trial in history for crimes against the peace of the world poses a grave responsibility,” Jackson said into his microphone on the lectern. Erhorn sat in his green officer’s uniform, intensely focused, listening, as the microphone sent the sound through his mixer and into a maze of wires and recorders. What followed was what some consider to be one of the most important speeches of all time. It entered Erhorn’s audio system, to be saved forever. General Rudenko from Russia made the final prosecutor’s statement after the British and French took their turns. Interpreters translated on the spot. The system fed the translation audio into a now-antique recorder called a recordgraph, which looks more like an old movie projector than an audio device. Meanwhile, the prosecutor, witnesses, and defendants were recorded in whichever language they spoke, verbatim. The words of their native tongues were relayed to a hi-fidelity gramophone recorder, and a stylus etched the sound waves into the surface of circular black disc records. The grooves the stylus traced contained the voices of the Nuremberg trials. The plan had always been to preserve these moments so that the crimes of the defendants would never be repeated. But in the years ahead, the record collection fell through the cracks. In 1945, no one had attempted to record the audio for such a complicated court case, nor had anyone tried to translate a multilingual meeting in real time. For centuries, Western diplomacy was conducted solely in French. Nuremberg, however, required English, German, Russian, and French to be translated simultaneously. To keep things simple, anyone listening in the courtroom needed to be able to find their native language simply by flipping between four channels. The end product, a simple audio record of each speaker, took an extraordinarily coordinated effort to produce. Photo: Keystone / Hulton Archive / Getty Images Erhorn and his fellow technicians bought a new IBM machine called “the Translator,” which was shipped by plane from New York to Nuremberg. It was based on an experimental system that had been used in a court case in South America. When the Translator arrived in Nuremberg, the technicians had to wire the court. The whole production started at the point where the human voice went into the system: the microphone. The eight judges had four microphones to share, the prosecution had one, the witness stand had a microphone, another sat at the front of the courtroom, and then there was a “roving microphone” for the Nazis to pass around their court dock. The sound traveled from the microphones to Erhorn’s amplifier, which he carefully monitored for the translators. There were four teams of translators separated by glass partitions who were deeply focused, listening to every word. Each team had three to four interpreters specializing in a single language. They could take Russian, for example, and translate it accurately into English, French, and German immediately. When anyone spoke into the microphones too quickly and the court got too far ahead of the translations, the interpreters raised a yellow card in distress, signaling “slower.” If the translators were totally overwhelmed, they raised a pleading red card, signaling “stop.” A red card meant the entire trial, no matter the gravity of the moment, came to a halt. A complete backup team of translators waited on standby, should a rescue be needed. The entire system used at least 500 headphones, half used by the technicians, and the other 250 for listeners in court. In a two-month scramble, Erhorn and his team of technicians invented the translation system the United Nations still uses to this day. In the weeks before Erhorn assembled the system, he and his colleagues heard classical music echoing through the rubble nearby Nuremberg. They followed the sound and could soon discern that it was Wagner. When they found the source, it was a tape player, which Erhorn had not seen before, possibly because it was developed by the Americans for “clandestine telephone tapping purposes” during the war. Immediately, Erhorn decided to use the technology in the trial to record the translators. The interpreters’ voices were recorded onto embossed tape for the stenographers to match their court transcripts against and argue over the quality of the translation. Embossed tape, a clear-colored film also known as Amertape (as in “America”), was a precursor to 1980s-style magnetic cassette tape. Soundwaves of a recording were carved directly into the Amertape with a needle. One Amertape collector said his tapes from the D-Day invasion in 1944 are still playable, but it’s unclear how gracefully the Nuremberg translation Amertapes aged. “It can decompose into a nasty jelly,” one expert says. Some archives preferred to transfer embossed Amertape recordings onto magnetic tape, which has its own problems: it degrades after 30 years. Today, these tapes are likely irretrievably expired, and their location is unknown. Then there was the verbatim audio, which skipped the translation phase and went off in a wire outside the courtroom to a studio. There, the original voices were recorded onto black disc gramophone records with a cellulose trinitrate lacquer surface and aluminum core made by the Presto Recording Corporation. Nitrate-based films and lacquers also have problems: they’re flammable. Luckily, the aluminum core of the gramophone record “acts as a heat sink if the record catches fire,” one archiving expert says. But if the nitrate lacquer has deteriorated into a reddish powder, “tiptoe away and call the bomb disposal squad.” The longer the records sat, forgotten in The Hague, the less likely they could be preserved When the trial ended and Hermann Göring and several other Nazis were sentenced to hang to death, 1,942 Presto gramophone discs with at least 775 hours of the trial recorded on them were packed into wooden crates. What exactly happened to these crates is subject to debate. They may have become an overlooked line item in an archive in The Hague, Netherlands, or they may have been forgotten. The International Court of Justice, which is located in The Hague, says the collection was part of the Nuremberg archive and is so physically large that they would be impossible to lose track of. But the cellulose trinitrate lacquer on the Presto records put them at risk. The lacquer can shrink over time and crack, destroying the record. The longer the records sat, forgotten in The Hague, the less likely it became that Erhorn and his team’s recordings could be preserved. In Switzerland, there is a city of red roofs built along stone cliffs and woods where the Schiffenensee River runs. It’s an old city called Fribourg, and it’s where Ottar Johnsen, a silver-haired Swiss professor of signal processing lived and worked for most of his career. He specialized in the electronic transfer of images and audio technology. In the event that the Nuremberg records were remembered and pulled out of their archive, the trajectory of his research could save them from deterioration. Johnsen is imaginative and willing to try any idea. His Swiss-French accent curls Rs in his throat when he speaks his very fluent English. As he likes to jest, “I perfected it in New Jersey.” Johnsen’s career really took off when he joined the Bell Laboratories research complex in rural New Jersey. The place was a centrifuge of scientific innovation. It pulled from various fields and theories to invent things like transistors, lasers, the Unix computer operating system, and programming languages like C, C++, and S. At Bell Laboratories in the 1980s, Johnsen discovered new ways to compress images so they could quickly be sent electronically. Soon after, he returned to Switzerland to work at the University of Fribourg, which was when, in the twilight of his career, a colleague from the Swiss National Sound Archives approached him with “a completely strange idea.” Photo: Central Press / Getty Images The colleague was Stefano Cavaglieri. The premise of Cavaglieri’s idea was that when you look at a vinyl record, the sound is etched into the physical surface of the grooves. Cavaglieri wondered, why not photograph the physical surface and try to extract the sound from the image? “It will never work,” Johnsen thought, “but it is a very interesting project to do with a student.” Johnsen found an enthusiastic PhD student named Sylvain Stotzer who wanted to research the idea. In only a few months, they had already extracted their first sounds from a picture of a record. It sounded bad. “Then, we discovered we needed to reverse it,” Johnsen says. The sound they extracted was backward, but it worked. After it was fixed, Johnsen and Stotzer knew they had something. They called the technology Visual Audio. Right away, archivists pointed out that the technology could make crucial rescues. Records that were too delicate or damaged to be read with a conventional record player needle could have their sound extracted visually. Then, serendipity. “In 2006, I got a call from Radio Netherlands [Worldwide],” Johnsen says. The radio producer had talked to a librarian at the International Court of Justice, and they had found the Nuremberg recordings. “They had, in a way, been forgotten, not lost, but forgotten somewhere in the archive,” Johnsen says. “So I was astonished when I heard about it.” Employees of the International Court of Justice arranged to meet Johnsen at the University of Fribourg to do a test run on the records using his Visual Audio process. They had no idea if the recordings were any good. The discs were forgotten, but miraculously well-preserved They met Johnsen with a box. He pulled a disc from one of its waxy paper sleeves and inspected it, finding them “forgotten but very well-preserved.” Johnsen and Stotzer began the process. First, they took film pictures in a dark room. Inside the dark room, they developed the negative of the first photo of the first record. Then, they took the negative and placed it inside a specially-designed high-resolution scanner. As the scanner prepared to take an image, it spun the negative like a top. They put the image on a computer and used an algorithm that Stotzer had written to read the sound in the picture. “The sound is contained in the depth of the groove or the position of the groove. At the microscopic level, you can see how the groove is moving,” Johnsen explains. The sound output “will look like a sine wave.” The wobbly undulations in the surface were captured in Johnsen’s pictures of the disc. The priceless record was untouched. It worked. He listened to Erhorn’s recording of Chief Prosecutor Jackson delivering his opening statement on the first day of the trials. “It was very, very clear,” Johnsen says. Compared to the transcripts of the trial, there was something different in hearing it, the momentousness of the moment imbued Jackson’s voice. “It was important for him to get the message out about the bad things they did. It was as important as the procedure of judging the criminals,” Johnsen says. He could hear both, and he couldn’t wait to digitize the entire collection. Photo by Fred Ramage / Getty Images But things did not go as expected. Johnsen did a sample Visual Audio extract of 10 records and gave the International Court of Justice an estimate of $190,000 to digitize the entire collection. The archives found it difficult to cut a check to Johnsen if he didn’t have a company assembled to do the work. There are very strict procurement procedures. They went back and forth over the course of hundreds of emails. Johnsen started to get nervous. Things went quiet. For years, he heard nothing. He retired from his university before any final word came in. When he left, he gathered all of the samples of the Nuremberg recordings that he made and brought them home for safekeeping. “So many things disappear when people retire,” he says. He even made up his mind that he would come out of retirement to digitize the recordings if it was necessary. Johnsen continued to worry about it. Cost is a constant problem among international organizations. The public tends to imagine institutions like the United Nations as incredibly wealthy and far-reaching. But some run on a relative shoestring budget. Take the International Criminal Court, for example. In 2013, the prosecutor’s office that was tasked with hunting down war criminals anywhere in the world and building credible cases against them ran on about $150 million. It may sound generous, but it’s roughly equivalent to the combined budget of the District Attorney’s office in New York City and Washington, DC. We have the technology to preserve the records, but not the budget No action was taken on Johnsen’s offer. Back when Johnsen inspected the records for the first time, he had suggested they test a recording needle on the first few seconds of quiet at the beginning of each record when it’s only people walking into the courtroom and shuffling chairs. Those moments weren’t as important, and they could be played to test the discs’ durability under a record needle, even if they got damaged. That was good advice, it seems. In 2017, the archives at the International Court of Justice decided to use a company in France that uses a record needle to play the records and digitize them. Johnsen thinks it should work. But as Johnsen points out, “It’s like painting a wall: some of the paint comes off with the brush.” The needle will work, but it also might damage the records. “When there are more than a thousand records, maybe a few of them would be damaged or difficult to play again,” Johnsen says. If that’s the case, Johnsen’s technology is always available to perform a rescue. The International Court of Justice hopes to have the records digitized in 2019, but they may not be made available to the public yet. Employees of the International Court of Justice describe the institution as “a very deliberate organization.” One of the reporters in Nuremberg covering the trials for the Stars and Stripes military daily was Norbert Ehrenfreund. He was deeply affected by what he saw. Years later, he became a federal judge in California and wrote a book about Nuremberg. In it he wrote, “Soon all of the survivors of the Holocaust will be gone. Then there will be no human voice to tell the authentic story of the genocide, the tortures, the gas chambers, the concentration camps.” With what seems to be relief, he also wrote: “But the authentic, official record is the trial transcript.” It appears he, like many others, sees the transcript of the trials and the voices of the victims as two separate documents that cannot be merged. This is the power of Nuremberg recordings: it’s both. Erhorn and Johnsen saw the power of the sound and resolved to preserve it for future generations. “When you have the sound, you feel you are in the middle of it,” Johnsen says, his voice conjuring a world suddenly accessible to the imagination. Then, his tone hardens. “When you have just the transcript, you are outside it.” #Newsytechno.com #Latest_Technology_Trends #Cool_Gadgets

#Latest news #Daily News #Worldwide News #Today's news

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pamphletstoinspire · 7 years ago

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

Chapter 21

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

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

***

INTRODUCTION.

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

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

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

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

Other special characters.

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

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

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

Chapter 21

Job shews that the wicked often prosper in this world, even to the end of their life: but that their judgment is in another world.

[1] Then Job answered, and said:

Respondens autem Job, dixit :

[2] Hear, I beseech you, my words, and do penance.

Audite, quaeso, sermones meos, et agite poenitentiam.

[3] Suffer me, and I will speak, and after, if you please, laugh at my words.

Sustinete me, et ego loquar : et post mea, si videbitur, verba ridete.

[4] Is my debate against man, that I should not have just reason to be troubled?

Numquid contra hominem disputatio mea est, ut merito non debeam contristari?

[5] Hearken to me and be astonished, and lay your finger on your mouth.

Attendite me et obstupescite, et superponite digitum ori vestro.

[6] As for me, when I remember, I am afraid, and trembling taketh hold on my flesh.

Et ego, quando recordatus fuero, pertimesco, et concutit carnem meam tremor.

[7] Why then do the wicked live, are they advanced, and strengthened with riches?

Quare ergo impii vivunt, sublevati sunt, confortatique divitiis?

[8] Their seed continueth before them, a multitude of kinsmen, and of children's children in their sight.

Semen eorum permanet coram eis, propinquorum turba et nepotum in conspectu eorum.

[9] Their houses are secure and peaceable, and the rod of God is not upon them.

Domus eorum securae sunt et pacatae, et non est virga Dei super illos.

[10] Their cattle have conceived, and failed not: their cow has calved, and is not deprived of her fruit.

Bos eorum concepit, et non abortivit : vacca peperit, et non est privata foetu suo.

[11] Their little ones go out like a flock, and their children dance and play.

Egrediuntur quasi greges parvuli eorum, et infantes eorum exultant lusibus.

[12] They take the timbrel, and the harp, and rejoice at the sound of the organ.

Tenent tympanum et citharam, et gaudent ad sonitum organi.

[13] They spend their days in wealth, and in a moment they go down to hell.

Ducunt in bonis dies suos, et in puncto ad inferna descendunt.

[14] Who have said to God: Depart from us, we desire not the knowledge of thy ways.

Qui dixerunt Deo : Recede a nobis, et scientiam viarum tuarum nolumus.

[15] Who is the Almighty, that we should serve him? and what doth it profit us if we pray to him?

Quis est Omnipotens, ut serviamus ei? et quid nobis prodest si oraverimus illum?

[16] Yet because their good things are not in their hand, may the counsel of the wicked be far from me.

Verumtamen quia non sunt in manu eorum bona sua, consilium impiorum longe sit a me.

[17] How often shall the lamp of the wicked be put out, and a deluge come upon them, and he shall distribute the sorrows of his wrath?

Quoties lucerna impiorum extinguetur, et superveniet eis inundatio, et dolores dividet furoris sui?

[18] They shall be as chaff before the face of the wind, and as ashes which the whirlwind scattereth.

Erunt sicut paleae ante faciem venti, et sicut favilla quam turbo dispergit.

[19] God shall lay up the sorrow of the father for his children: and when he shall repay, then shall he know.

Deus servabit filiis illius dolorem patris, et cum reddiderit, tunc sciet.

[20] His eyes shall see his own destruction, and he shall drink of the wrath of the Almighty.

Videbunt oculi ejus interfectionem suam, et de furore Omnipotentis bibet.

[21] For what is it to him what befalleth his house after him: and if the number of his months be diminished by one half?

Quid enim ad eum pertinet de domo sua post se, et si numerus mensium ejus dimidietur?

[22] Shall any one teach God knowledge, who judgeth those that are high?

Numquid Deus docebit quispiam scientiam, qui excelsos judicat?

[23] One man dieth strong, and hale, rich and happy.

Iste moritur robustus et sanus, dives et felix :

[24] His bowels are full of fat, and his bones are moistened with marrow.

viscera ejus plena sunt adipe, et medullis ossa illius irrigantur :

[25] But another dieth in bitterness of soul without any riches:

alius vero moritur in amaritudine animae absque ullis opibus :

[26] And yet they shall sleep together in the dust, and worms shall cover them.

et tamen simul in pulvere dormient, et vermes operient eos.

[27] Surely I know your thoughts, and your unjust judgments against me.

Certe novi cogitationes vestras, et sententias contra me iniquas.

[28] For you say: Where is the house of the prince? and where are the dwelling places of the wicked?

Dicitis enim : Ubi est domus principis? et ubi tabernacula impiorum?

[29] Ask any one of them that go by the way, and you shall perceive that he knoweth these same things.

Interrogate quemlibet de viatoribus, et haec eadem illum intelligere cognoscetis :

[30] Because the wicked man is reserved to the day of destruction, and he shall be brought to the day of wrath.

quia in diem perditionis servatur malus, et ad diem furoris ducetur.

[31] Who shall reprove his way to his face? and who shall repay him what he hath done?

Quis arguet coram eo viam ejus? et quae fecit, quis reddet illi?

[32] He shall be brought to the graves, and shall watch in the heap of the dead.

Ipse ad sepulchra ducetur, et in congerie mortuorum vigilabit.

[33] He hath been acceptable to the gravel of Cocytus, and he shall draw every man after him, and there are innumerable before him.

Dulcis fuit glareis Cocyti, et post se omnem hominem trahet, et ante se innumerabiles.

[34] How then do ye comfort me in vain, whereas your answer is shewn to be repugnant to truth?

Quomodo igitur consolamini me frustra, cum responsio vestra repugnare ostensa sit veritati?

Commentary:

Ver. 2. Do. "After your opinion." M. --- Sym. "hear." Sept. "may this be for your consolation," (Heb.) which I shall receive from you, or which you may make use of, if you should be afflicted (C.) as I am. H. --- Job undertakes to show that the wicked are sometimes suffered to enjoy a long prosperity.

Ver. 4. Troubled. Heb. "Why is not my spirit shortened" by death, if your assertion be true? (H.) or why may I not be "troubled," since I have to deal, not with an enlightened judge, but with men who are under the greatest prejudices? C. --- I seem to you to dispute against God. Have I not then reason to tremble? v. 6. H. --- Though he disputed with men, it was concerning Providence and eternal things. W.

Ver. 5. Hearken to. Lit. "look steadfastly on me." H. --- Compare my present with my former condition, and do not pretend to fathom God's judgments; which fall me also with astonishment, when I consider why the virtuous are distressed, and the wicked prosper, v. 7. --- Mouth be silent. Harpocrates, the god of silence, was represented in this posture; and Virgil says, Intentique ora tenebant. Æneid ii. --- Sept. "upon the cheek," like men in deep consideration. C.

Ver. 7. Riches. This is what fills me with great anxiety. Yet it quite destroys the force of your argument, (C.) since you pretend that the prosperity of the wicked is never of long duration. We see them, however, live to an advanced old age, (H.) continually offending God, and annoying their neighbours. C. --- Sept. "yea, they grow old in riches."

Ver. 8. Sight. The Jews esteemed this as the greatest blessing and mark of God's favour. Yet it was also equivocal, as it was often possessed by the wicked. C.

Ver. 9. Rod. Divine judgments. M. Ps. lxxii. 5.

Ver. 10. Cattle. Lit. "ox," bos. Prot. "their bull gendereth, and faileth not." H. --- But Bochart explains it of the cows' bringing forth every year. C. --- Ox is used in the same sense, both by sacred and profane authors. H. --- A great part of the riches of these nations consisted in cattle. Ps. cxliii. 14. Zac. viii. 5.

Ver. 11. Their. Sept. "They continue like eternal sheep, as if they and their flocks would never die. C. --- And play, is to shew the nature of the dance. It is not in Heb. H. --- The children are healthy and sportive. M. --- Sept. "they play before them." H.

Ver. 13. Moment. Sept. "in the rest of the lower region, adou, they shall be laid," (H.) in the grave. M. --- A sudden death, without agony or sickness, (H.) was the choice of Julius Cæsar, the night before he was slain. Repentinum inopinatumque prætulerat. Sueton. --- But the enlightened servant of God would rather desire time to do penance, and to prepare for death. For who shall presume that he has that charity which banisheth fear? C. --- Hell. The same term is used for the place where the damned are tormented, as for that where the souls of the just waited (C. vii. and xvii.) for their Redeemer's coming. But here Job is speaking of the apparent happiness of the wicked; (H.) and only alludes to the grave, (C. M.) or comfortable death and burial of the reprobate: though, at the same time, he may declare that their souls are buried in hell. H.

Ver. 14. Ways. The too common effect of riches. Prov. xxx. 8. Eccli. v. 2.

Ver. 16. Because, is not in Heb. "Lo, their good is not." They are not possessed of true riches, or of good sense. Alex. Sept. "For good things were in their hands: but the works of the impious are not pure." No: the more they possess, the greater is their perversity. Grabe substitutes oukaqora, for kaqara; God "does not behold" the works, &c. which is more conformable to the other editions; and thus the blasphemies of the impious are continued. H. --- When we are not sensible of our wants and dependance, we think less on God. C. --- Hand, or power, they are only the gifts of God; far be then such sentiments from me. C.

Ver. 17. How often. When do we witness the downfall of the wicked? Mercer. --- Or, in a contrary sense, how often are they miserable as well as the just? Such things are, therefore, a very equivocal argument, to prove either side of the question. Those who are afflicted, and cling closer to God, must be accounted virtuous and happy; while that prosperity is fatal which is an occasion of our neglecting his service. C. --- Job answers his own questions, v. 7. If the wicked be happy for a time, their future state is deplorable, and often they forfeit even their temporal advantages. M.

Ver. 19. The sorrow. Prot. "his iniquity." Marg. "that is the punishment." H. --- The children shall share in his punishment, (C.) when they have been partakers, or imitators of his injustice. H. --- Know his offence, and whether there be a God (C.) and Providence. M.

Ver. 21. And if. Heb. "when" he is cut off in the midst of his days: he does not regard the happiness or misery of those whom he leaves behind. H. --- The children are rather taken away for his punishment, while he is living, as their misery would not touch him in the grave. M.

Ver. 23. Hale, or healthy. Heb. "in perfect strength." H. --- Sept. "simplicity, or folly." S. Aug. reads with the old Vulg. "in the strength of his simplicity, (C.) or innocence. H. --- These outward appearances prove nothing for interior piety or wickedness. C.

Ver. 24. Bowels. Prot. "breasts" (Marg. "milk-pails") are full of milk. But the Sept. Bochart, &c. agree with the Vulgate. Job describes a corpulent man (C.) living in luxury, like the glutton. H.

Ver. 25. Any. Heb. "ever having eaten with pleasure." H.

Ver. 27. Me. I perceive you are not convinced; and what you say respecting the wicked, is pointed at me. M.

Ver. 28. Prince. Job, (M.) or rather the tyrant, whose lot we know is miserable, as he falls a victim of God's justice. C. xx. 7.

Ver. 29. Way. Travellers, who have seen foreign countries, (Vatab.) or any one that may be passing, (Sanchez) will answer this objection (H.) in my favour. M. --- They will all agree in testifying that the wicked prosper, even for a long time. C.

Ver. 30. To the. He will be requited indeed, at last; or rather, when others are in the utmost danger, he will be protected as it were by God. Sept. (C.) or Theodotion, "the wicked is kept on high," coufizetai. All from v. 28 to 33 inclusively, is marked as an addition to the Sept. by Grabe, who has supplied many similar omissions, of which Origen and S. Jerom complained. H.

Ver. 31. Done. Man is afraid, and God defers to take cognizance. C.

Ver. 32. Dead. Heb. "the sheaves," being quite ripe for harvest, and even in the tomb, the tyrant retains some sore of pre-eminence, as he is buried with honour, an set like a more elevated sheaf, to inspect the rest. C. --- Godiss, is rendered by Prot. "tomb," (margin) "heap." But (C. v. 26.) where only the word occurs again, we find "a shock of corn," and this comparison seems very suitable here. The damned shall watch, alas, when it will be to no purpose, among the heap of fellow-sufferers, who would not think while they had time to repent. After millions of night spent thus without sleep or ease, we may imagine we hear their mournful lamentations from the depth of the abyss. Always misery! and never any hope of ease! H. --- "Eternity," says Bridayne, (ser. in Maury's Eloq.) "is a pendulum, the vibration of which sounds continually, Always! Never! In the mean while, a reprobate cries out: What o'clock is it? And the same voice answers, Eternity!" Thus at last the wicked shal awake from the sleep in which they have spent their days; (H.) and their watching, restless, and immortal souls (S. Thom.) will bitterly lament their past folly. What profit will they derive from the honours paid to their corpse by surviving friends, (H.) even though they be embalmed, and seem to live in marble statues? Pineda.

Ver. 33. Acceptable to the gravel of Cocytus. The Hebrew word, which S. Jerom has here rendered by the name Cocytus, (which the poets represent as a river in hell) signifies a valley or a torrent: and in this place, is taken for the low region of death, and hell: which willingly, as it were, receives the wicked at their death: who are ushered in by innumerable others that have gone before them; and are followed by multitudes above number. Ch. --- Isaias (xiv. 9.) and Ezechiel (xxxii. 21.) describe the splendid reception in hell of the kings of Babylon and of Egypt, nearly in the same manner as Job does that of any sinner who has lived in prosperity. C. xxxviii. 17. He gives life to the whole creation, in the true spirit of poetry. C. --- The rich man is represented as tenderly embraced by his mother earth; (C. i. 21. H.) the very stones and turf press lightly upon him; as the ancients prayed, Sit tibi terra levis. Heb. "the stones or clods of the torrent (C.) shall be sweet to him, and he," &c. H. --- S. Jerom has chosen to mention a particular river, instead of the general term nel, "a torrent or vale," to intimate that Job is speaking of the state after death. --- Cocytus is a branch of the Styx, a river of Arcadia, of a noxious quality, which the poets have place in hell. Pineda. --- Sept. "The pebbles of the torrent became sweet to him, and in his train every man shall come, and unnumbered men before him." Alex. MS. has "men of number;" the two first letters of anariqmhtoi being omitted. H. --- The Church reads in her office for S. Stephen, Lapides torrentis illi dulces fuerunt: ipsum sequuntur omnes animæ justæ. Many explain this passage of Job as a menace. The wicked have carried their insolence so far as to (C.) give orders to (H.) be buried with the utmost pomp: but in the other world, they shall be thrown ignominiously among the other dead. S. Greg. &c. C. - They were little moved with the thought of death, as it was common to all. But what will they think of eternal misery? H.

Ver. 34. Vain. These arguments shew that your assertions are destitute of proof, and afford me no comfort. C.

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pamphletstoinspire · 7 years ago

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

Chapter 12

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

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 12

Job's reply to Sophar. He extols God's power and wisdom.

[1] When Job answered, and said:

Respondens autem Job, dixit :

[2] Are you then men alone, and shall wisdom die with you?

Ergo vos estis soli homines, et vobiscum morietur sapientia?

[3] I also have a heart as well as you: for who is ignorant of these things, which you know?

Et mihi est cor sicut et vobis, nec inferior vestri sum; quis enim haec quae nostis ignorat?

[4] He that is mocked by his friends as I, shall call upon God and he will hear him: for the simplicity of the just man is laughed to scorn.

Qui deridetur ab amico suo, sicut ego, invocabit Deum, et exaudiet eum; deridetur enim justi simplicitas.

[5] The lamp despised in the thoughts of the rich, is ready for the time appointed.

Lampas contempta apud cogitationes divitum, parata ad tempus statutum.

[6] The tabernacles of robbers abound, and they provoke God boldly; whereas it is he that hath given all into their hands:

Abundant tabernacula praedonum, et audacter provocant Deum, cum ipse dederit omnia in manus eorum.

[7] But ask now the beasts, and they shall teach thee: and the birds of the air, and they shall tell thee.

Nimirum interroga jumenta, et docebunt te; et volatilia caeli, et indicabunt tibi.

[8] Speak to the earth, and it shall answer thee: and the fishes of the sea shall tell.

Loquere terrae, et respondebit tibi; et narrabunt pisces maris.

[9] Who is ignorant that the hand of the Lord hath made all these things?

Quis ignorat quod omnia haec manus Domini fecerit?

[10] In whose hand is the soul of every living thing, and the spirit of all flesh of man.

In cujus manu anima omnis viventis, et spiritus universae carnis hominis.

[11] Doth not the ear discern words, and the palate of him that eateth, the taste?

Nonne auris verba dijudicat? Et fauces comedentis, saporem?

[12] In the ancient is wisdom, and in length of days prudence.

In antiquis est sapientia, et in multo tempore prudentia.

[13] With him is wisdom and strength, he hath counsel and understanding.

Apud ipsum est sapientia et fortitudo; ipse habet consilium et intelligentiam.

[14] If he pull down, there is no man that can build up: if he shut up a man, there is none that can open.

Si destruxerit, nemo est qui aedificet; si incluserit hominem, nullus est qui aperiat.

[15] If he withhold the waters, all things shall be dried up: and if he send them out, they shall overturn the earth.

Si continuerit aquas, omnia siccabuntur; et si emiserit eas, subvertent terram.

[16] With him is strength and wisdom: he knoweth both the deceiver, and him that is deceived.

Apud ipsum est fortitudo et sapientia; ipse novit et decipientem, et eum qui decipitur.

[17] He bringeth counsellors to a foolish end, and judges to insensibility.

Adducit consiliarios in stultum finem, et judices in stuporem.

[18] He looseth the belt of kings, and girdeth their loins with a cord.

Balteum regum dissolvit, et praecingit fune renes eorum.

[19] He leadeth away priests without glory, and overthroweth nobles.

Ducit sacerdotes inglorios, et optimates supplantat;

[20] He changeth the speech of the true speakers, and taketh away the doctrine of the aged.

commutans labium veracium, et doctrinam senum auferens.

[21] He poureth contempt upon princes, and relieveth them that were oppressed.

Effundit despectionem super principes, eos qui oppressi fuerant relevans.

[22] He discovereth deep things out of darkness, and bringeth up to light the shadow of death.

Qui revelat profunda de tenebris, et producit in lucem umbram mortis.

[23] He multiplieth nations, and destroyeth them, and restoreth them again after they were overthrown.

Qui multiplicat gentes, et perdit eas, et subversas in integrum restituit.

[24] He changeth the heart of the princes of the people of the earth, and deceiveth them that they walk in vain where there is no way.

Qui immutat cor principum populi terrae, et decipit eos ut frustra incedant per invium.

[25] They shall grope as in the dark, and not in the light, and he shall make them stagger like men that are drunk.

Palpabunt quasi in tenebris, et non in luce, et errare eos faciet quasi ebrios.

Commentary:

Ver. 2. You. Heb. "truly you are the people, and wisdom will die with you!" This irony is very sharp. C. --- "Are you alone men? or shall?" &c. Sept. Syr.

Ver. 4. Mocked. He retaliates on Sophar, (C. xi. 3. H.) who had very seriously exhorted Job to call on God, as if he had been ignorant of this duty. C. --- God will one day force the wicked to retract their false notion, in despising his servants. Wisd. v. 3. W.

Ver. 5. The lamp. Such is the just man, who under affliction is (H.) exposed to the ridicule of men who live at their ease. --- For. Heb. "to fall." C. --- Sept. "It was appointed for me to fall under others at the time fixed."

Ver. 6. Abound. Heb. "are at peace." C. --- The prosperity of the wicked is therefore no proof that they are pleasing to him. H. --- All nature testifies that God exercises a sovereign dominion over his works. He may therefore cause the just to suffer, though they be guiltless. This is one of Job's grand maxims. C.

Ver. 11. Taste. For this no master is requisite; so I stood in no need of your information, (C.) of such trite remarks. H.

Ver. 12. Ancient. He rather chides the youth of Sophar for offering to give him lessons. Old age is indeed commonly wiser and more experienced. Yet, what is man's knowledge compared to that of God! v. 3.

Ver. 17. To a. Heb. "to be despoiled" of their wisdom and riches. C. --- Sept. "into captivity." H. --- Crafty plotters at last fall into such misconduct, as to be derided by men of the meanest capacity. W.

Ver. 18. Looseth. Sept. "setteth kings upon the throne," &c. --- Belt. This was usually very magnificent, and a military ornament. See that of Pallas described. Æn. x. Job intimates that God derives kings of their authority, at pleasure. Heb. may also signify that he looseth the bond or prisoner of kings, and reduces themselves to slavery. C. --- Things never remain long in the same state. H. --- Even kings are sometimes obliged to beg. M.

Ver. 19. Without. Heb. "despoiled." Sept. "captives." Cohanim, may comprise both sacred ministers and civil princes. 1 K. viii. 18. All are equally subject to God. C.

Ver. 20. Speakers. Permitting them to speak deceitfully, (C.) or causing their oracles to be contemned. H. --- Heb. "he withdraws speech from men of confidence." C. --- Neemanim, (H.) ambassadors or prime ministers. Num. xii. 7. He disconcerteth the best concerted plans.

Ver. 21. Relieveth. Heb. "ungirdeth (disarms) the strong." C. --- Sept. "but the lowly (humble) he has healed."

Ver. 22. Of death. Tsalmaveth (H.) may perhaps simply denote darkness. C. --- God bringeth to light the most hidden things. H.

Ver. 23. Multiplieth. Heb. Sept. and Syr. "deceiveth," (C.) suffering them to confide too much in their strength, so that they fall an easy prey. H. --- How many nations, once so powerful, are now fallen; while others of no account have risen to eminence!

Ver. 24. Changeth. Heb. "taketh away the heart," or prudence "of princes." Hence they follow the most absurd counsels. Isai. xxix. 19. C. - No way. This was the case of Pharao, when he pursued the Israelites into the sea; (T.) and the like may rationally be feared by those princes, who attempt to make innovations in the true religion, or in the sound laws of a kingdom. M.

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pamphletstoinspire · 6 years ago

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

Chapter 36

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)

***

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

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

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

Other special characters.

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

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

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

Chapter 36

Eliu proceeds in setting forth the justice and power of God.

[1] Eliu also proceeded, and said:

Addens quoque Eliu, haec locutus est :

[2] Suffer me a little, and I will shew thee: for I have yet somewhat to speak in God's behalf.

Sustine me paululum, et indicabo tibi : adhuc enim habeo quod pro Deo loquar.

[3] I will repeat my knowledge from the beginning, and I will prove my Maker just.

Repetam scientiam meam a principio, et operatorem meum probabo justum.

[4] For indeed my words are without a lie, and perfect knowledge shall be proved to thee.

Vere enim absque mendacio sermones mei, et perfecta scientia probabitur tibi.

[5] God doth not cast away the mighty, whereas he himself also is mighty.

Deus potentes non abjicit, cum et ipse sit potens :

[6] But he saveth not the wicked, and he giveth judgment to the poor.

sed non salvat impios, et judicium pauperibus tribuit.

[7] He will not take away his eyes from the just, and he placeth kings on the throne for ever, and they are exalted.

Non auferet a justo oculos suos, et reges in solio collocat in perpetuum, et illi eriguntur.

[8] And if they shall be in chains, and be bound with the cords of poverty:

Et si fuerint in catenis, et vinciantur funibus paupertatis,

[9] He shall shew them their works, and their wicked deeds, because they have been violent.

indicabit eis opera eorum, et scelera eorum, quia violenti fuerunt.

[10] He also shall open their ear, to correct them: and shall speak, that they may return from iniquity.

Revelabit quoque aurem eorum, ut corripiat : et loquetur, ut revertantur ab iniquitate.

[11] If they shall hear and observe, they shall accomplish their days in good, and their years in glory.

Si audierint et observaverint, complebunt dies suos in bono, et annos suos in gloria :

[12] But if they hear not, they shall pass by the sword, and shall be consumed in folly.

si autem non audierint, transibunt per gladium, et consumentur in stultitia.

[13] Dissemblers and crafty men prove the wrath of God, neither shall they cry when they are bound.

Simulatores et callidi provocant iram Dei, neque clamabunt cum vincti fuerint.

[14] Their soul shall die in a storm, and their life among the effeminate.

Morietur in tempestate anima eorum, et vita eorum inter effeminatos.

[15] He shall deliver the poor out of his distress, and shall open his ear in affliction.

Eripiet de angustia sua pauperem, et revelabit in tribulatione aurem ejus.

[16] Therefore he shall set thee at large out of the narrow mouth, and which hath no foundation under it: and the rest of thy table shall be full of fatness.

Igitur salvabit te de ore angusto latissime, et non habente fundamentum subter se : requies autem mensae tuae erit plena pinguedine.

[17] Thy cause hath been judged as that of the wicked, cause and judgment thou shalt recover.

Causa tua quasi impii judicata est : causam judiciumque recipies.

[18] Therefore let not anger overcome thee to oppress any man: neither let multitude of gifts turn thee aside.

Non te ergo superet ira ut aliquem opprimas : nec multitudo donorum inclinet te.

[19] Lay down thy greatness without tribulation, and all the mighty of strength.

Depone magnitudinem tuam absque tribulatione, et omnes robustos fortitudine.

[20] Prolong not the night that people may come up for them.

Ne protrahas noctem, ut ascendant populi pro eis.

[21] Beware thou turn not aside to iniquity: for this thou hast begun to follow after misery.

Cave ne declines ad iniquitatem : hanc enim coepisti sequi post miseriam.

[22] Behold, God is high in his strength, and none is like him among the lawgivers.

Ecce Deus excelsus in fortitudine sua, et nullus ei similis in legislatoribus.

[23] Who can search out his ways? or who can say to him: Thou has wrought iniquity?

Quis poterit scrutari vias ejus? aut quis potest ei dicere : Operatus es iniquitatem?

[24] Remember that thou knowest not his work, concerning which men have sung.

Memento quod ignores opus ejus, de quo cecinerunt viri.

[25] All men see him, every one beholdeth afar off.

Omnes homines vident eum : unusquisque intuetur procul.

[26] Behold, God is great, exceeding our knowledge: the number of his years is inestimable.

Ecce Deus magnus vincens scientiam nostram : numerus annorum ejus inaestimabilis.

[27] He lifteth up the drops of rain, and poureth out showers like floods:

Qui aufert stillas pluviae, et effundit imbres ad instar gurgitum,

[28] Which flow from the clouds that cover all above.

qui de nubibus fluunt, quae praetexunt cuncta desuper.

[29] If he will spread out clouds as his tent,

Si voluerit extendere nubes quasi tentorium suum,

[30] And lighten with his light from above, he shall cover also the ends of the sea.

et fulgurare lumine suo desuper, cardines quoque maris operiet.

[31] For by these he judgeth people, and giveth food to many mortals.

Per haec enim judicat populos, et dat escas multis mortalibus.

[32] In his hands he hideth the light, and commandeth it to come again.

In manibus abscondit lucem, et praecepit ei ut rursus adveniat.

[33] He sheweth his friend concerning it, that it is his possession, and that he may come up to it.

Annuntiat de ea amico suo, quod possessio ejus sit, et ad eam possit ascendere.

Commentary:

Ver. 3. Beginning. Heb. "afar" from that God, who is ancient, and not of human invention; (Jer. xxiii. 23.) or from the consideration of the heavens. Nothing could be more magnificent than the descriptions which conclude this fourth part of the discourse. C.

Ver. 4. Lie. Every orator will promise to speak the truth, and will do so sometimes to gain credit. W. --- Shall be. Heb. "is with thee." Thou art not devoid of sense, and thou wilt (C.) surely approve my reasons, which are suggested by the God of all knowledge. H.

Ver. 5. God. Sept. "Know that the Lord will not cast away the innocent." Theod. continues to v. 12: "The mighty, in strength of heart, (Wisd. vi.) will not make the impious live, and will render judgment to the poor." H. --- They seem to have read Thom, which is now wanting in Heb. C. --- "Behold God is mighty, and despiseth not any: mighty in strength and wisdom." Prot. H. --- Eliu begins to prove that God administers justice to all equally. C.

Ver. 7. Just. Heb. Syr. &c. "the just man, he will place him with kings on the throne." C. --- Exalted, or "extolled" for ever, if they have done well. W. --- He always disposes of kingdoms. M.

Ver. 9. Violent, while in power and on the throne, or because even in a private station, their will has risen up in rebellion against God. H. --- Poverty and afflictions are scourges, which are often inflicted by mercy, to bring us to a sense of duty. C.

Ver. 10. Ear, by secret inspirations, or by the admonition of pastors. C. --- Afflictions will also speak louder to them than any orator. H.

Ver. 12. Folly. Heb. "without knowledge." He speaks of princes, (C.) and of all the wicked, who have not known the day of their visitation. H. --- They shall suffer the punishment prepared for fools or wicked men. M.

Ver. 13. Bound, in misery and evil habits. They will not have recourse to God by humble prayer, though they perceive his displeasure, and design in punishing them.

Ver. 14. Storm. Heb. and Sept. "in youth," (H.) being suddenly cut off, without having deplored the sins of their youth. C. --- Effeminate. Heb. "the consecrated" to prostitution. Eliu compares those who will not attend unto God, to the most infamous characters. C. --- Sept. "and let their life be taken away by the angels" (H.) of death. C. xxxiii. 23. C. --- He may allude to the impure Sodomites. M.

Ver. 16. He shall. He would have prevented thee from falling into this irremediable distress, if thou hadst imitated the poor who trust in Him. C. --- Yea, he will still restore thee to favour, if thou wilt repent. H. --- He will fill thee with joy and plenty. M. --- Foundation. Hebrew, where there is not straitness. Prot. He would have rescued thee from distress, and set thee at large. H. --- The psalmist often speaks in the same language. C.

Ver. 17. Recover. Thou shalt be treated as thou hast treated others. Heb. is not well understood. It may be, "Thou hast spoken like the impious; but judgment and justice rule. (18) Beware lest wrath overtake thee, so that thy prayers may not avert it. (19) Will He regard thy cries, thy riches, gold or strength?" C.

Ver. 19. Without, or before thou be forced by tribulation. M. --- Lay aside all sentiments of pride, (S. Greg.) or keep in awe the mighty, who administer justice in thy name. M. --- Prot. "Will he esteem thy riches? No, not gold, nor all the forces of strength." Sept. "Let not a willing mind incline thee unjustly to the prayer of the needy in distress." H.

Ver. 20. Prolong not the night, &c. Prolong not causes that are brought before thee, but dispatch, by early rising, the business of them that come up to thee. Ch. --- Sept. "and all the men of power do not withdraw in the night," from just punishment. Theod. adds, "that the people may come up against them," to demand vengeance. Do strict justice both to the rich and to the poor, without pity or fear. H. --- This text is very obscure; and the Heb. may have different meanings, which do not, however, seem well connected with the rest. "Plant not after night, when people retire home;" (C.) or Prot. "are cut off in their place." H. --- Delay not to banish temptations, or they will increase. S. Greg. xxvi. 38. W.

Ver. 21. Iniquity, or blaspheming, (C. xxxiv. 37. M.) and murmurs, to which alone thou hast given way since thy fall. C.

Ver. 22. Lawgivers. Heb. more, "a master." In Chal. "a sovereign." Grot. Sept. "what potentate is against him?" H. --- What art thou, to dare thus to resist him? C. --- S. Gregory (xxvii. 1.) explains this as a prediction of Christ, "or singular lawgiver." God is most able to punish transgressors, and willing to reward those who obey his laws. W.

Ver. 24. Not, is omitted in Heb. and Sept. "Remember that thou magnify his work, which men behold;" Prot. (H.) or "thou hast magnified," formerly. Do so again. --- Sung. The memory of great exploits was commonly preserved by canticles. C.

Ver. 25. All. The rest of this chapter, and the five first verses of the next, seem to be inserted in the Sept. from Theodotion. "Every man sees in himself how many mortals are wounded," &c. --- Off, in the stars, &c. or in ancient times, what wonders God has performed. C. --- The works of God are like a ladder, by which we may ascend to the knowledge of him. M. Wisd. xiii. H.

Ver. 27. Floods. God causes the water on the earth to evaporate, (C.) to form the clouds, (H.) which afterwards fall in torrents. M. --- Theod. "the drops of rain are numbered by him," &c. C. xxvi. 8.

Ver. 29. If. Heb. "Also can any understand the spreading out of the clouds, the elevation or noise of his pavilion?" H. --- What could be more magnificent that the throne of God! C.

Ver. 30. Ends. Lit. "the hinges," or poles, cardines. H. --- Heb. "roots;" Aristotle (Meteor. ii. 1.) and Hesoid (Theog. 727,) use the same term, (C.) to denote the fountains which supply the sea. H. --- Who ever discovered these deep recesses? Eliu describes a thunder-storm, when the sea is covered with darkness. He intimates that the pavilion of God, though hidden from us by the clouds, is not destitute of light. C. --- God inhabits light inaccessible. H.

Ver. 31. Mortals. Heb. "in abundance." H. --- By thunder he overwhelms many nations, while by moderate rains, he causes the earth ot fructify (C.) and nourish mankind. M.

Ver. 32. Hands, or clouds, which are compared to a hand. 3 K. xviii. 44. He opens his hand, and light appears. This expression denotes the utmost facility with which a very surprising thing is effected. --- To come. Heb. "by this obstacle." He alludes to the sun's eclipse, as if God's hand covered its disk. C. --- Prot. "He... commandeth it not to shine, by the cloud that cometh betwixt."

Ver. 33. To it. The tabernacle of God is designed for his friends. Heb. is very obscure. "Thunder announces the rain, and the very animals know it;" (Virgil describes their signs, Geor. i.) or "His thunder announces from above the clouds his wrath to men." C. - "The noise thereof sheweth concerning it, the cattle also concerning the vapour."

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

Chapter 3

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

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

Job expresses his sense of the miseries of man's life, by cursing the day of his birth.

[1] After this Job opened his mouth, and cursed his day,

Post haec aperuit Job os suum, et maledixit diei suo,

[2] And he said:

et locutus est :

[3] Let the day perish wherein I was born, and the night in which it was said: A man child is conceived.

Pereat dies in qua natus sum, et nox in qua dictum est : Conceptus est homo!

[4] Let that day be turned into darkness, let not God regard it from above, and let not the light shine upon it.

Dies ille vertatur in tenebras; non requirat eum Deus desuper, et non illustretur lumine.

[5] Let darkness, and the shadow of death cover it, let a mist overspread it, and let it be wrapped up in bitterness.

Obscurent eum tenebrae et umbra mortis; occupet eum caligo, et involvatur amaritudine.

[6] Let a darksome whirlwind seize upon that night, let it not be counted in the days of the year, nor numbered in the months.

Noctem illam tenebrosus turbo possideat; non computetur in diebus anni, nec numeretur in mensibus.

[7] Let that night be solitary, and not worthy of praise.

Sit nox illa solitaria, nec laude digna.

[8] Let them curse it who curse the day. who are ready to raise up a leviathan:

Maledicant ei qui maledicunt diei, qui parati sunt suscitare Leviathan.

[9] Let the stars be darkened with the mist thereof: let it expect light and not see it, nor the rising of the dawning of the day:

Obtenebrentur stellae caligine ejus; expectet lucem, et non videat, nec ortum surgentis aurorae.

[10] Because it shut not up the doors of the womb that bore me, nor took away evils from my eyes.

Quia non conclusit ostia ventris qui portavit me, nec abstulit mala ab oculis meis.

[11] Why did I not die in the womb, why did I not perish when I came out of the belly?

Quare non in vulva mortuus sum? egressus ex utero non statim perii?

[12] Why received upon the knees? why suckled at the breasts?

Quare exceptus genibus? cur lactatus uberibus?

[13] For now I should have been asleep and still, and should have rest in my sleep.

Nunc enim dormiens silerem, et somno meo requiescerem

[14] With kings and consuls of the earth, who build themselves solitudes:

cum regibus et consulibus terrae, qui aedificant sibi solitudines;

[15] Or with princes, that possess gold, and All their houses with silver:

aut cum principibus qui possident aurum, et replent domos suas argento;

[16] Or as a hidden untimely birth I should not be, or as they that being conceived have not seen the light.

aut sicut abortivum absconditum non subsisterem, vel qui concepti non viderunt lucem.

[17] There the wicked cease from tumult, and there the wearied in strength are at rest.

Ibi impii cessaverunt a tumultu, et ibi requieverunt fessi robore.

[18] And they sometime bound together without disquiet, have not heard the voice of the oppressor.

Et quondam vincti pariter sine molestia, non audierunt vocem exactoris.

[19] The small and great are there, and the servant is free from his master.

Parvus et magnus ibi sunt, et servus liber a domino suo.

[20] Why is light given to him that is in misery, and life to them that are in bitterness of soul?

Quare misero data est lux, et vita his qui in amaritudine animae sunt?

[21] That look for death, and it cometh not, as they that dig for a treasure:

Qui expectant mortem, et non venit, quasi effodientes thesaurum;

[22] And they rejoice exceedingly when they have found the grave.

gaudentque vehementer cum invenerint sepulchrum?

[23] To a man whose way is hidden, and God hath surrounded him with darkness?

Viro cujus abscondita est via et circumdedit eum Deus tenebris?

[24] Before I eat I sigh: and as overflowing waters, so is my roaring:

Antequam comedam, suspiro; et tamquam inundantes aquae, sic rugitus meus;

[25] For the fear which I feared hath come upon me: and that which I was afraid of, hath befallen me.

quia timor quem timebam evenit mihi, et quod verebar accidit.

[26] Have I not dissembled? have I not kept silence? have I not been quiet? and indignation is come upon me.

Nonne dissimulavi? nonne silui? nonne quievi? Et venit super me indignatio.

Commentary:

Ver. 1. Cursed his day. Job cursed the day of his birth, not by way of wishing evil to any thing of God's creation; but only to express in a stronger manner his sense of human miseries in general, and of his own calamities in particular. Ch. --- He has these only in view: though, in another light, it is better for a man to be born, and to undergo any misery, that he may obtain eternal rewards. H. --- Some allowances must be made for extreme pain, and for the style of the Eastern (C.) poetry. H. --- Jeremias, (xx. 14.) Habacuc, (i. 2.) the psalmist, and even our Saviour in his agony, made use of such strong expressions. Mat. xxvi. 39. and xxvii. 46. Some heretics accuse Job of impatience and blasphemy. The devil, therefore came off with victory; and the praises given to Job's patience are false. He might offend by some degree of exaggeration. C. --- But even that is by no means clear. Time past could not be recalled, nor receive any injury by the maledictions. H.

Ver. 7. Praise, by the appearance of the stars. C. xxxviii. 7. C.

Ver. 8. Day. The nations of Ethiopia, under the line, curse the sun as their greatest enemy. Strabo xvii. Pliny v. 8. --- They also brave the fury of the leviathan or crocodile. C. xl. 27. and xli. 1. Ps. lxxiii. 14. The natives of Tentyra, upon the Nile, were supposed to be a terror to that monster, or they were very courageous in entangling and pursuing it. Seneca q. 4. 2. Pliny viii. 25. --- Leviathan. Prot. "their mourning." De Dieu rejects this interpretation, substituting "and thou, leviathan, rouse up," &c. The fathers generally understand the devil to be thus designated. Sept. "he who is about to seize the great whale," (H.) or fish, which they also explain of the conflict of Satan with Jesus Christ." Origen, &c.

Ver. 10. Nor took. Sept. "for it would then have freed my eyes from labour."

Ver. 11. In the. Heb. "from the womb," (H.) or as soon as I was born. C. --- He seems to have lost sight of original sin, (v. 1.) or there might be some method of having it remitted to children unborn, which we do not know. H.

Ver. 12. Knees, by my father or grandfather. Gen. xxx 3. Iliad ix. C.

Ver. 13. Sleep. So death is often styled.

Olli dura quies oculos et ferreus urget

Somnus: in æternam clauduntur lumina noctem. Æneid x.

Ver. 14. Consuls. Heb. "counsellors," or any in great authority. Sept. "kings, the counsellors of the land, who rejoiced, boasting of their swords." The same word, choraboth, (H.) means both swords and solitudes. D. --- Those great ones had prepared their own tombs, which were usually in solitary places; (C.) or they had filled all with their extensive palaces; and removed the people to a distance. H.

Ver. 15. Houses, while alive; (C.) or their tombs were thus enriched with silver, (M.) as this practice was not uncommon, v. 22. Joseph. xiii. 15. --- Marcian forbade it. S. Chrys. complains it subsisted in his time. Orat. Annæ. C.

Ver. 16. Light; dying in the womb. He expresses a desire that he had been thus prevented from feeling his present miseries and danger of sin. H.

Ver. 17. Tumult. In the grave they can no longer disturb the world. M. --- In strength. Sept. "in body." Both heroes and labourers then find rest, (C.) if they have lived virtuously. H.

Ver. 18. Bound in chains, like incorrigible slaves, (C.) or debtors. Cocceius. --- These were formerly treated with great severity. Luke xii. 59. C.

Ver. 21. Not. The feel the same eagerness for death as those who seek for a treasure; (C.) and when death is at hand, they rejoice no less than those who discover a grave, in which they hope to find some riches, v. 15. 22.

Ver. 22. Grave, full of stores, or the place where they may repose. H.

Ver. 23. To. Why is life given to? &c. The uncertainty whether a man be worthy of love or hatred, (EcclI. ix. 1.) and whether he will persevere to the end, is what fills Job with distress; though we must trust that God will suffer none to be tempted above their strength. 1 Cor. x. 13. --- He finds himself surrounded with precipices, and in the dark. C. --- So God often tries this faithful servants. D.

Ver. 24. Sigh, through difficulty of swallowing, (Pineda) or sense of misery. H.

Ver. 25. Fear. In prosperity he feared the assaults of pride. Now he is in danger of yielding to impatience and despair. C.

Ver. 26. Dissembled my sufferings, making no complaint, not only during the seven days that his friends had been with him, but long before. Heb. and Sept. "I was not in safety, nor at rest; neither was I indolent: (H. in the administration of affairs. C.) yet trouble came." H. --- I have enjoyed no peace, since the wrath of the Lord has found me. C. --- In such a situation, Job might well beg to be delivered, (H.) and to pray that those things which obstructed his repose in God might be removed; considering them not so much as the works of God, as the effects of sin. Pineda. W. - In this light he cursed his birth-day, and will no longer look upon it as a joyful and happy day. D.

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

Chapter 19

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

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 19

Job complains of the cruelty of his friends; he describes his own sufferings: and his belief of a future resurrection.

[1] Then Job answered, and said:

Respondens autem Job, dixit :

[2] How long do you afflict my soul, and break me in pieces with words?

Usquequo affligitis animam meam, et atteritis me sermonibus?

[3] Behold, these ten times you confound me, and are not ashamed to oppress me.

En decies confunditis me, et non erubescitis opprimentes me.

[4] For if I have been ignorant, my ignorance shall be with me.

Nempe, et si ignoravi, mecum erit ignorantia mea.

[5] But you have set yourselves up against me, and reprove me with my reproaches.

At vos contra me erigimini, et arguitis me opprobriis meis.

[6] At least now understand, that God hath not afflicted me with an equal judgment, and compassed me with his scourges.

Saltem nunc intelligite quia Deus non aequo judicio afflixerit me, et flagellis suis me cinxerit.

[7] Behold I cry suffering violence, and no one will hear: I shall cry aloud, and there is none to judge.

Ecce clamabo, vim patiens, et nemo audiet : vociferabor, et non est qui judicet.

[8] He hath hedged in my path round about, and I cannot pass, and in my way he hath set darkness.

Semitam meam circumsepsit, et transire non possum : et in calle meo tenebras posuit.

[9] He hath stripped me of my glory, and hath taken the crown from my head.

Spoliavit me gloria mea, et abstulit coronam de capite meo.

[10] He hath destroyed me on every side, and I am lost, and he hath taken away my hope, as from a tree that is plucked up.

Destruxit me undique, et pereo : et quasi evulsae arbori abstulit spem meam.

[11] His wrath is kindled against me, and he hath counted me as his enemy.

Iratus est contra me furor ejus, et sic me habuit quasi hostem suum.

[12] His troops have come together, and have made themselves a way by me, and have besieged my tabernacle round about.

Simul venerunt latrones ejus, et fecerunt sibi viam per me, et obsederunt in gyro tabernaculum meum.

[13] He hath put my brethren far from me, and my acquaintance like strangers have departed from me.

Fratres meos longe fecit a me, et noti mei quasi alieni recesserunt a me.

[14] My kinsmen have forsaken me, and they that knew me, have forgotten me.

Dereliquerunt me propinqui mei, et qui me noverant obliti sunt mei.

[15] They that dwelt in my house, and my maidservants have counted me a stranger, and I have been like an alien in their eyes.

Inquilini domus meae et ancillae meae sicut alienum habuerunt me, et quasi peregrinus fui in oculis eorum.

[16] I called my servant, and he gave me no answer, I entreated him with my own mouth.

Servum meum vocavi, et non respondit : ore proprio deprecabar illum.

[17] My wife hath abhorred my breath, and I entreated the children of my womb.

Halitum meum exhorruit uxor mea, et orabam filios uteri mei.

[18] Even fools despise me; and when I was gone from them, they spoke against me.

Stulti quoque despiciebant me : et cum ab eis recessissem, detrahebant mihi.

[19] They that were sometime my counsellors, have abhorred me: and he whom I love most is turned against me.

Abominati sunt me quondam consiliarii mei, et quem maxime diligebam, aversatus est me.

[20] The flesh being consumed. My bone hath cleaved to my skin, and nothing but lips are left about my teeth.

Pelli meae, consumptis carnibus, adhaesit os meum, et derelicta sunt tantummodo labia circa dentes meos.

[21] Have pity on me, have pity on me, at least you my friends, because the hand of the Lord hath touched me.

Miseremini mei, miseremini mei, saltem vos, amici mei, quia manus Domini tetigit me.

[22] Why do you persecute me as God, and glut yourselves with my flesh?

Quare persequimini me sicut Deus, et carnibus meis saturamini?

[23] Who will grant me that my words may be written? Who will grant me that they may be marked down in a book?

Quis mihi tribuat ut scribantur sermones mei? quis mihi det ut exarentur in libro,

[24] With an iron pen and in a plate of lead, or else be graven with an instrument in flint stone.

stylo ferreo et plumbi lamina, vel celte sculpantur in silice?

[25] For I know that my Redeemer liveth, and in the last day I shall rise out of the earth.

Scio enim quod redemptor meus vivit, et in novissimo die de terra surrecturus sum :

[26] And I shall be clothed again with my skin, and in my flesh I will see my God.

et rursum circumdabor pelle mea, et in carne mea videbo Deum meum.

[27] Whom I myself shall see, and my eyes shall behold, and not another: this my hope is laid up in my bosom.

Quem visurus sum ego ipse, et oculi mei conspecturi sunt, et non alius : reposita est haec spes mea in sinu meo.

[28] Why then do you say now: Let us persecute him, and let us find occasion of word against him?

Quare ergo nunc dicitis : Persequamur eum, et radicem verbi inveniamus contra eum?

[29] Flee then from the face of the sword, for the sword is the revenger of iniquities: and know ye that there is judgment.

Fugite ergo a facie gladii, quoniam ultor iniquitatum gladius est : et scitote esse judicium.

Commentary:

Ver. 3. Ten times; very often. --- Oppress me. Heb. word occurs no where else, and is variously translated. It may signify, "to dig a pit for me." C. vi. 27. Ps. vi. 6. Job repeats nearly what he had said before, only with greater vehemence. He admits that Providence treats him in an unusual manner. Yet he still retains an assured hope, and arraigns his adversaries before the divine tribunal. C. --- Yet he rather hesitates; (v. 4. 6.) and this species of ignorance is the folly of which he, at last, accuses himself. C. xlii. 3. It was no real fault, ib. v. 8. H.

Ver. 4. With me. I alone am answerable for it. But I am no wiser for your remarks. If I have sinned, have I not been sufficiently punished? C. --- Sept. "Yea, truly, I was under a mistake; and the mistake still remains with me, to have spoken a word which was not becoming. But my speeches are erroneous and importunate." He talks thus ironically. H.

Ver. 5. Reproaches, which I endure, as if they were a sure proof of your assertion. H. -- I must therefore refute you. C.

Ver. 6. With an equal judgment. S. Gregory explains these words thus: Job being a just man, and truly considering his own life, thought that his affliction was greater than his sins deserved; and in that respect, that the punishment was not equal, yet it was just, as coming from God, who give a crown of justice to those who suffer for righteousness' sake, and proves the just with tribulations, as gold is tried by fire. Ch. --- He knew that God would surely give a just reward. 2 Tim. iv. S. Greg. xiv. 16. W. --- The friends of Job had too contracted a notion of Providence, supposing that the virtuous could not be afflicted. Job allowed that the ordinary rules were not here observed. Heb. "the Lord hath perverted or overthrown me." C. --- This gave him no small uneasiness. If the thing had been as plain as it appears now to us, he might have refuted all with a bare denial. Houbigant.

Ver. 7. Hear. Jeremias makes the same complaint, Lam. iii. 8. C.

Ver. 12. Troops: (latrones) "free-booters," (H.) or "soldiers." Sanctius. --- Those nations made a practice of plundering one another's territories, without any declaration of war. Mercury and Autolychus are praised for thefts of this description. Odys. xix. See Judg. xi. 3. Sept. "his temptations (C. or militia; peirathria) came rushing together upon me; lying down (H.) in ambush, (C.) they surrounded my paths." H.

Ver. 17. Entreated. Prot. add, "for the children's sake of mine own body." Sept. "I invited with flattering speeches the sons of my concubines. (18) But they cast me from them for ever. When I arise, they speak against me." H. --- Interpreters generally suppose that Job speaks of the children by his inferior wives: though he might have some at home by the first wife, who were not old enough to be invited to the feast, with those who were destroyed. C.

Ver. 18. Fools; wicked men, (M.) or the meanest of the people, (C.) whom (H.) these unnatural children (C.) resembled. Heb. "young children." Prot. H.

Ver. 19. Some. Heb. "men of my secret." Sept. "who knew me;" my most intimate friends. --- And he. Heb. and Sept. "They whom I love are." H. --- These ungratefully joined with the rest, in turning their backs on their benefactor. W.

Ver. 20. Teeth. I am like a skeleton, so strangely emaciated, and my flesh corrupted: even my bones are not entire. H. --- Heb. "I have escaped with the skin of my teeth." Only my gums are left. My bones cut the skin. Sym. "I tore my skin with my teeth."

Ver. 22. Flesh? acting with the like inhumanity towards me. Am I not then sufficiently tormented in you opinion, that you insult over my distress? C.

Ver. 24. In a. Heb. "lead, in the rock for ever." Prot. Sept. have, "for ever," after book, (v. 23) and subjoins, "with a writing instrument of iron and (or) lead, or be engraven on the rocks for a memorial." Grabe insinuates that before there was only, "and on lead, or be engraven on the rocks." H. --- Instrument, (celte) means "a chisel," (H.) like cœlum from cœlo: " I engrave." Pineda. --- S. Jerom, (ad Pam.) and the late editor of his works, retain this word, as the older editions of S. Greg. did; (C.) though certè, "surely," has been inserted instead, from several MSS. by the Benedictines. H. --- Ancient MSS. and Latin Bibles have more generally the latter word. But the received editions are supported by many MSS. (C.) and the Sept. egglufhnai, expresses as much. Celtis est, glufeion. Amama. Casaub. in Athen. vii. 20. p. 556. --- An inscription, in Dalmatia, has the same sense: Neque hic atramentum vel papyrus aut membrana ulla adhuc; sed malleolo et celte literatus silex. "Here as yet was neither ink, nor paper, nor any parchments; but a flint stone was lettered with a mallet and a chisel.." The former modes of writing were not, in effect, invented by the days of Job. C. --- But it was long very usual to make use of lead. Pineda. --- What he desired to have written in such durable characters, (H.) was the following sentence, in proof of his unshaken confidence in God, and as a refutation of his friends, who accused him of despair and blasphemy, (C.) as also the whole history of his conflict. His desire has been granted. T.

Ver. 25. Redeemer may be understood of the Deity, without confining it to the second Person; (Isai. xli. 14. and lxix. 7. Piscator) though it may have a more peculiar reference to Christ: (Junius. H.) in whom he believed, as the Redeemer of all mankind. C. --- Earth. Yea, ere long I shall be restored to health, (S. Chrys. Grot.) as an earnest and figure of the resurrection. Nothing is more common, in Scripture, than for the same prophecy to have a double accomplishment; one soon after it is made public, and another more sublime and remote. Job seemed to have no expectation of surviving his present misery, (v. 7, and C. vii. 7. and xxiv. 15.) unless God now revealed it to him, as a figure of his future resurrection, founded on the hope of our Saviour's, which he expresses in much clearer terms. Heb. "I know that my Redeemer is living, and that he will raise himself one day upon the earth," (C.) like a conqueror, (H.) or wrestler, having overthrown his antagonist: (Amama) or, "he will stand the last upon the earth, or dust," (Piscator) ascending his throne, to judge all. Deodat. --- Yet Luther translates, "and one day he will raise me up from the earth;" which is not conformable to the Heb. Others explain, "he...will place (26) this, my skin, after they (worms) shall have ruined it." Pagnin. Mont. --- But Amama suspects that the latter is not in earnest. Pineda defends the Vulg. and observes that yakum (H.) may signify, "will raise" himself, or "me;" the latter being at least a consequence of the former, if S. Jerom did not read it me in his copy. So S. Paul argues; If Christ be risen, we also shall rise again. Sept. "For I know that he is eternal, who will set me free," (H.) by death, (C. or redemption; ekluein) "upon the earth."

Ver. 26. And I. Sept. "But he will raise up my body or skin, which has sustained these things. This now has been accomplished for me by the Lord; (27) which I know within myself, which my eyes have seen, and not another. For all things are accomplished in my bosom." I am as fully convinced of this glorious event, (H.) as if it were past. C. --- Heb. "and though, after my skin, worms destroy this body, yet in my flesh shall I see God." Prot. or in the margin, "After I shall awake, though this body be destroyed, yet out of," &c. Various other interpretations are given. H. --- But we had as well adhere to the Sept. Vulg. &c. D. --- God. Sixtus V. and some other editions, add "Saviour." C. --- Job would see the Messias by the eyes of his prosperity. S. Aug. or Faustus, ser. 234. t. v. App. Sanctius. --- He hoped also to see God face to face in glory (C.) though not by means of his corporeal eyes, (H.) and to be restored to favour, so that God would no longer turn his back on him. , C. xlii. 5. S. Gregory, when legate at Constantinople, convinced the patriarch Eutychius, by this text, that after the resurrection, our bodies will be palpable, and not aerial only. C. --- It contains an express profession of Job's faith, on this head. We shall rise the same in substance. W.

Ver. 27. Myself. Heb. "for myself," and for my comfort; not like the reprobate, who shall see their judge to their eternal confusion. Job insists so much on this point, that he shews he in not speaking merely of the divine favour being restored to him, in the re-establishment of his health and affairs, but that he raises his mind to something more solid and desirable, of which the former was only a faint representation. C. --- "No one since Christ has spoken so plainly of the resurrection, as this man did before the coming of the Messias." S. Jerom, ad Pam. --- This. Heb. "though my reins be consumed within me;" (Prot. H.) or, "my reins (desires and tender affections) are completed in my bosom." C.

Ver. 28. Let us. Sept. "Why do we contend against him? and the root of the word (reason) we shall find in him." He provokes us to speak thus. H. --- Hebrew reads, "in me." But the Chal. &c. "have him," as the sequel requires; unless Job speak this in his own person. I am ready to answer you; or, have you really discovered in me any grounds for your virulent attack? C.

Ver. 29. Know. Sept. "And then they shall know that their power is nowhere;" or, "where is their substance?" Grabe. H. - Job menaces his friends with God's judgments, as they had done him. C.

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

Chapter 11

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

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

Sophar reproves Job, for justifying himself, and invites him to repentance.

[1] Then Sophar the Naamathite answered, and said:

Respondens autem Sophar Naamathites, dixit :

[2] Shall not he that speaketh much, hear also? or shall a man full of talk be justified?

Numquid qui multa loquitur, non et audiet? aut vir verbosus justificabitur?

[3] Shall men hold their peace to thee only? and when thou hast mocked others, shall no man confute thee?

Tibi soli tacebunt homines? et cum ceteros irriseris, a nullo confutaberis?

[4] For thou hast said: My word is pure, and I am clean in thy sight.

Dixisti enim : Purus est sermo meus, et mundus sum in conspectu tuo.

[5] And I wish that God would speak with thee, and would open his lips to thee,

Atque utinam Deus loqueretur tecum, et aperiret labia sua tibi,

[6] That he might shew thee the secrets of wisdom, and that his law is manifold, and thou mightest understand that he exacteth much less of thee, than thy iniquity deserveth.

ut ostenderet tibi secreta sapientiae, et quod multiplex esset lex ejus, et intelligeres quod multo minora exigaris ab eo quam meretur iniquitas tua!

[7] Peradventure thou wilt comprehend the steps of God, and wilt find out the Almighty perfectly?

Forsitan vestigia Dei comprehendes, et usque ad perfectum Omnipotentem reperies?

[8] He is higher than heaven, and what wilt thou do? he is deeper than hell, and how wilt thou know?

Excelsior caelo est, et quid facies? profundior inferno, et unde cognosces?

[9] The measure of him is longer than the earth, and broader than the sea.

Longior terra mensura ejus et latior mari.

[10] If he shall overturn all things, or shall press them together, who shall contradict him?

Si subverterit omnia, vel in unum coarctaverit, quis contradicet ei?

[11] For he knoweth the vanity of men, and when he seeth iniquity, doth he not consider it?

Ipse enim novit hominum vanitatem; et videns iniquitatem, nonne considerat?

[12] A vain man is lifted up into pride, and thinketh himself born free like a wild ass's colt.

Vir vanus in superbiam erigitur, et tamquam pullum onagri se liberum natum putat.

[13] But thou hast hardened thy heart, and hast spread thy hands to him.

Tu autem firmasti cor tuum, et expandisti ad eum manus tuas.

[14] If thou wilt put away from thee the iniquity that is in thy hand, and let not injustice remain in thy tabernacle:

Si iniquitatem quae est in manu tua abstuleris a te, et non manserit in tabernaculo tuo injustitia,

[15] Then mayst thou lift up thy face without spot, and thou shalt be steadfast, and shalt not fear.

tunc levare poteris faciem tuam absque macula; et eris stabilis, et non timebis.

[16] Thou shalt also forget misery, and remember it only as waters that are passed away.

Miseriae quoque oblivisceris et quasi aquarum quae praeterierunt recordaberis.

[17] And brightness like that of the noonday, shall arise to thee at evening: and when thou shalt think thyself consumed, thou shalt rise as the day star.

Et quasi meridianus fulgor consurget tibi ad vesperam; et cum te consumptum putaveris, orieris ut lucifer.

[18] And thou shalt have confidence, hope being set before thee, and being buried thou shalt sleep secure.

Et habebis fiduciam, proposita tibi spe, et defossus securus dormies.

[19] Thou shalt rest, and there shall be none to make thee afraid: and many shall entreat thy face.

Requiesces, et non erit qui te exterreat; et deprecabuntur faciem tuam plurimi.

[20] But the eyes of the wicked shall decay, and the way to escape shall fail them, and their hope the abomination of the soul.

Oculi autem impiorum deficient, et effugium peribit ab eis, et spes illorum abominatio animae.

Commentary:

Ver. 1. Naamathite. Sept. "the Minean," in Arabia Felix, or rather of the Meonim, not far from the Themanites. Judg. x. 11. Sophar was probably a descendant of Sepho, styled by Sept. Sophar, (Gen. xxxvi. 11. and 1 Par. i. 36.) brother of Thaman, and grandson of Eliphaz, the son of Esau. C. --- He speaks with greater insolence than the two others, (Pineda) and inveighs against Job, insisting that he can be punished thus only for his crimes. C.

Ver. 2. Much. The speeches of Job seemed tedious to him, because he was not of his opinion. M. --- He might have applied to himself and his friends the fault of talking too much, as they all spoke many things to no purpose, whereas Job went straight to the point. W.

Ver. 3. Men. Heb. "shall thy lies make men keep silence?" Sept. "Blessed be the short-lived son of a woman. Speak not much, for there is no one to give sentence against thee." H. --- Mocked, by not acquiescing to their solid arguments, (M.) and speaking with much animation. Pineda.

Ver. 4. Sight. Job had just said the reverse. C. ix. 2. S. Chrys.

Ver. 6. Law. Heb. Thushiya, (H.) "the essence" of any thing. Hence it is explained, "law, strength, comfort," &c. We might translate, "and that the reality of thy crimes deserved double punishment," &c. The obligations of the natural, and also of the written law of Moses, with which Job was (C.) perhaps (H.) acquainted, (C. xxii. 22.) are very numerous and difficult. The ways of Providence are not easily understood, though some are obvious enough. He rewards and punishes. C. --- Sept. "for it is double of what has come against thee, and then thou wouldst know that thy sins are justly requited." Prot. "that they are double to that which is: Know, therefore, that God exacteth of thee less than thine iniquity deserveth." 1 Esd. ix. 13. H.

Ver. 7. Perfectly? If not, it is rash to find fault. M.

Ver. 11. It? to inflict punishment. Sept. "he will not overlook." H.

Ver. 12. Is. Heb. "is he heart? or wise, (C.) he who is born like a," &c. Shall he assert his independence, or pretend to be wise? H. --- The Hebrews place wisdom in the heart, as we do courage. C. xii. 3. Prov. ii. 2. &c. C.

Ver. 13. But. Heb. "If thou direct thy heart, &c. Thou mayst lift up thy face," (v. 15. H.) without fear. 2 K. ii. 22. C.

Ver. 14. Iniquity. Of this Job was not conscious, and therefore could not confess it. W.

Ver. 15. Without. Sept. "as clean water, thou shalt pass away corruption, and shalt not fear."

Ver. 17. Brightness. Sept. "But thy prayer, like the day-star and life, shall arise to thee from the south, or as at noon-day." Heb. "Thy age (H.) shall appear clearer than the noon-day, and darkness like the morning." Prosperity shall succeed, (C.) when thou shalt think all lost. M.

Ver. 18. Secure, dying full of hope. Chal. Heb. "thou shalt dig," (for water, which was there a great treasure. Gen. xxi. 25. and xxvi. 15.) or to fasten down thy tent, (C.) "and rest secure." H.

Ver. 19. Face. Luther translates "shall flatter thee." The Dutch version, which is taken from Luther's, has mistaken a letter, and rendered "shall flee before thee," which shews the danger of translating without recurring to the originals. Amama.

Ver. 20. Soul, because hope deferred causeth pain to the soul. Prov. xiii. 12. M. --- Heb. "their hope shall be the sorrow, or the breathing out of the soul." C. - Prot. "the giving up of the ghost." Margin, "a puff of breath." C. xviii. 14. H.

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

Chapter 7

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

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 7

Job declares the miseries of man's life: and addresses himself to God.

[1] The life of man upon earth is a warfare, and his days are like the days of a hireling.

Militia est vita hominis super terram; et sicut dies mercenarii, dies ejus.

[2] As a servant longeth for the shade, as the hireling looketh for the end of his work;

Sicut servus desiderat umbram, et sicut mercenarius praestolatur finem operis sui,

[3] So I also have had empty months, and have numbered to myself wearisome nights.

sic et ego habui menses vacuos, et noctes laboriosas enumeravi mihi.

[4] If I lie down to sleep, I shall say: When shall arise? and again I shall look for the evening, and shall be filled with sorrows even till darkness.

Si dormiero, dicam : Quando consurgam? et rursum expectabo vesperam, et replebor doloribus usque ad tenebras.

[5] My flesh is clothed with rottenness and the filth of dust, my skin is withered and drawn together.

Induta est caro mea putredine; et sordibus pulveris cutis mea aruit et contracta est.

[6] My days have passed more swiftly than the web is cut by the weaver, and are consumed without any hope.

Dies mei velocius transierunt quam a texente tela succiditur; et consumpti sunt absque ulla spe.

[7] Remember that my life is but wind, and my eyes shall not return to see good things.

Memento quia ventus est vita mea, et non revertetur oculus meus ut videat bona.

[8] Nor shall the sight of man behold me: thy eyes are upon me, and I shall be no more.

Nec aspiciet me visus hominis; oculi tui in me, et non subsistam.

[9] As a cloud is consumed, and passeth away: so he that shall go down to hell shall not come up.

Sicut consumitur nubes, et pertransit, sic qui descenderit ad inferos, non ascendet.

[10] Nor shall he return my more into his house, neither shall his place know him any more.

Nec revertetur ultra in domum suam, neque cognoscet eum amplius locus ejus.

[11] Wherefore I will not spare my month, I will speak in the affliction of my spirit: I will talk with the bitterness of my soul.

Quapropter et ego non parcam ori meo; loquar in tribulatione spiritus mei, confabulabor cum amaritudine animae meae.

[12] Am I a sea, or a whale, that thou hast enclosed me in a prison?

Numquid mare ego sum, aut cetus, quia circumdedisti me carcere?

[13] If I say: My bed shall comfort me, and I shall be relieved speaking with myself on my couch:

Si dixero : Consolabitur me lectulus meus, et relevabor loquens mecum in strato meo;

[14] Thou wilt frighten me with dreams and terrify me with visions.

terrebis me per somnia, et per visiones horrore concuties.

[15] So that my soul rather chooseth hanging, and my bones death.

Quam ob rem elegit suspendium anima mea, et mortem ossa mea.

[16] I have done with hope, I shall now live no longer: spare me, for my days are nothing.

Desperavi, nequaquam ultra jam vivam; parce mihi, nihil enim sunt dies mei.

[17] What is a man that thou shouldst magnify him? or why dost thou set thy heart upon him?

Quid est homo, quia magnificas eum? aut quid apponis erga eum cor tuum?

[18] Thou visitest him early in the morning, and thou provest him suddenly.

Visitas eum diluculo, et subito probas illum.

[19] How long wilt thou not spare me, nor suffer me to swallow down my spittle?

Usquequo non parcis mihi, nec dimittis me ut glutiam salivam meam?

[20] I have sinned: what shall I do to thee, O keeper of men? why hast thou set me opposite to thee, and I am become burdensome to myself?

Peccavi; quid faciam tibi, o custos hominum? Quare posuisti me contrarium tibi, et factus sum mihimetipsi gravis?

[21] Why dost thou not remove my sin, and why dost thou not take away my iniquity? Behold now I shall sleep in the dust: and if thou seek me in the morning, I shall not be.

Cur non tollis peccatum meum, et quare non aufers iniquitatem meam? Ecce nunc in pulvere dormiam; et si mane me quaesieris, non subsistam.

Commentary:

Ver. 1. Warfare. Heb. "is it not determined" (H.) for some short space, as the Levites had to serve from 30 to 50 years of age; (Num. iv. 3. and viii. 25.) and the days of a hireling are also defined and short. Isai. xvi. 14. Amama. --- No soldier or hireling was ever treated so severely as Job. Yet they justly look for the term of their labours. Sept. have peirathrion. Old Vulg. tentatio. "Is not the life of man a temptation?" C. --- Palæstra, school, or time given to learn the exercise of a soldier and wrestler; or of one who has to prepare himself for a spiritual warfare, and for heaven. H. --- Are we not surrounded with dangers? and may we not desire to be set at liberty? The Vulg. is very accurate, (C.) and includes all these senses. H. --- A soldier must be obedient even unto death, and never resist his superior. W. --- Hireling, who has no rest till the day is spent. C.

Ver. 3. And have. Heb. "they have appointed for me." C. --- God treats me with more severity, as even the night is not a time of rest for me, and my months of service are without any present recompense. H.

Ver. 4. And again. Heb. "and the night be completed, I toss to and fro," (H.) or "I am disturbed with dreams, (C.) till day break." Vulg. insinuates that night and day are equally restless to a man in extreme pain. H. --- As I find no comfort, why may I not desire to die? M. --- I desire to be dissolved, as being much better, said S. Paul.

Ver. 6. Web. Heb. "the weaver's shuttle." C. xvi. 23. Isa. xxxviii. 12. H. --- The pagans have used the same comparison. But they make the three daughters of Necessity guide the thread of life. Plato Rep. xii. Natal. iii. 6. --- Sept. "my life is swifter than speech." Tetrapla, "than a runner." C. --- Hope. Heu fugit, &c. Ah! time is flying , never to return! H.

Ver. 7. Wind. What is life compared with eternity, or even with past ages? C. --- "What is any one? Yea, what is no one? Men are the dream of a shadow," says Pindar; (Pyth. viii. SkiaV onar onqrwpoi) "like the baseless fabric of a vision." Shakespeare.

Ver. 8. Eyes, in anger, (C.) or thy mercy will come too late when I shall be no more.

Ver. 9. Hell, or the grave. M. --- He was convinced of the resurrection. But he meant that, according to the natural course, we can have no means of returning to this world after we are dead.

Ver. 10. More. This may be explained both of the soul and of the body. Ps. cii. 16. The former resides in the body for a short time, and then seems to take no farther notice of it (C.) till the resurrection.

Ver. 11. Mouth. I will vent my bitter complaints before I die. H.

Ver. 12. Sea. Ungovernable and malicious. Some of the ancients looked upon the sea as a huge animal, whose breathing caused the tides. Strabo i. Solin xxxii. --- They represented its fury as proverbial. "Fire, the sea, and woman are three evils;" and they call the most savage people sons of Neptune. Agel. xv. 21. --- Am I so violent as to require such barriers? Am I capacious, or strong enough to bear such treatment? C.

Ver. 15. Hanging. Prot. "strangling and death, rather than my life," or Marg. "bones." H. --- Any species of Death would be preferable to this misery. C. --- Who would not entertain the same sentiments, if the fear of worse in the other world did not withhold him? But Job had reason to hope that his sorrows would end with his life. H. --- It is thought that he was dreadfully tempted to despair. C. --- Yet he resisted manfully, and overcame all attempts of the wicked one.

Ver. 16. Hope of surviving this misery. H.

Ver. 17. Magnify him, or put his to such severe trials. He is not worthy of thy attention. C. --- Heb. ii. 6. H.

Ver. 18. Suddenly. During his whole life, he is exposed to dangers; (C.) of if, at first, he taste some comfort, that is presently over. The greatest saints have experienced this treatment. H.

Ver. 20. Sinned. I acknowledge my frailty. M. --- How may I obtain redress? C. --- Job's friends maintained that he was guilty. But he does not acquiesce in their conclusion, that these sufferings were precisely in punishment of some crime, though he acknowledges that he is not without his faults. H. --- Shall. Heb. also, "what have I done to thee?" I have only hurt myself. But this reasoning is nugatory. Though God loses nothing by our sins, they are not less offensive to him, as the rebel does his utmost to disturb the order which he has established. The sinner indeed resembles those brutal people, who hurl darts against the sun, which fall upon their own heads. C. iii. 8. C. --- Opposite, as a butt to shoot at. H. --- Myself. Heb. was formerly "to thee," till the Jews changed it, as less respectful. Cajet. --- Sept. still read, "and why am I a burden to thee?" (H.) as I am under the necessity of complaining, in my own defence. C. - I throw my grief upon the Lord, that He may support me. Ps. liv. 23. 1 Pet. v. 7. Pineda.

Ver. 21. Be. He lovingly expostulates with God, and begs that he would hasten his deliverance, lest it should be too late. C.

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

Chapter 5

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

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

Eliphaz proceeds in his charge, and exhorts Job to acknowledge his sins.

[1] Call now if there be any that will answer thee, and turn to some of the saints.

Voca ergo, si est qui tibi respondeat, et ad aliquem sanctorum convertere.

[2] Anger indeed killeth the foolish, and envy slayeth the little one.

Vere stultum interficit iracundia, et parvulum occidit invidia.

[3] I have seen a fool with a strong root, and I cursed his beauty immediately.

Ego vidi stultum firma radice; et maledixi pulchritudini ejus statim.

[4] His children shall be far from safety, and shall be destroyed in the gate, and there shall be none to deliver them.

Longe fient filii ejus a salute, et conterentur in porta, et non erit qui eruat.

[5] Whose harvest the hungry shall eat, and the armed man shall take him by violence, and the thirsty shall drink up his riches.

Cujus messem famelicus comedet, et ipsum rapiet armatus, et bibent sitientes divitias ejus.

[6] Nothing upon earth is done without a voice cause, and sorrow doth not spring out of the ground.

Nihil in terra sine causa fit, et de humo non oritur dolor.

[7] Man is born to labour and the bird to fly.

Homo nascitur ad laborem, et avis ad volatum.

[8] Wherefore I will pray to the Lord, and address my speech to God:

Quam ob rem ego deprecabor Dominum, et ad Deum ponam eloquium meum,

[9] Who doth great things and unsearchable and wonderful things without number:

qui facit magna et inscrutabilia, et mirabilia absque numero;

[10] Who giveth rain upon the face of the earth, and watereth all things with waters:

qui dat pluviam super faciem terrae, et irrigat aquis universa;

[11] Who setteth up the humble on high, and comforteth with health those that mourn.

qui ponit humiles in sublime, et moerentes erigit sospitate;

[12] Who bringeth to nought the designs of the malignant, so that their hands cannot accomplish what they had begun:

qui dissipat cogitationes malignorum, ne possint implere manus eorum quod coeperant;

[13] Who catcheth the wise in their craftiness, and disappointeth the counsel of the wicked:

qui apprehendit sapientes in astutia eorum, et consilium pravorum dissipat.

[14] They shall meet with darkness in the day, and grope at noonday as in the night.

Per diem incurrent tenebras, et quasi in nocte, sic palpabunt in meridie.

[15] But he shall save the needy from the sword of their mouth, and the poor from the hand of the violent.

Porro salvum faciet egenum a gladio oris eorum, et de manu violenti pauperem.

[16] And to the needy there shall be hope, but iniquity shall draw in her mouth.

Et erit egeno spes; iniquitas autem contrahet os suum.

[17] Blessed is the man whom God correcteth: refuse not therefore the chastising of the lord:

Beatus homo qui corripitur a Deo. Increpationem ergo Domini ne reprobes;

[18] For he woundeth, and cureth: he striketh, and his hands shall heal.

quia ipse vulnerat, et medetur; percutit, et manus ejus sanabunt.

[19] In six troubles he shall deliver thee, and in the seventh, evil shall not touch thee.

In sex tribulationibus liberabit te, et in septima non tangent te malum.

[20] In famine he shall deliver thee from death: and in battle, from the hand of the sword.

In fame eruet te de morte, et in bello de manu gladii.

[21] Thou shalt he hidden from the scourge of the tongue: and thou shalt not fear calamity when it cometh.

A flagello linguae absconderis, et non timebis calamitatem cum venerit.

[22] In destruction and famine then shalt laugh: and thou shalt not be afraid of the beasts of the earth.

In vastitate et fame ridebis, et bestias terrae non formidabis.

[23] But thou shalt have a covenant with the stones of the lands, and the beasts of the earth shall be at peace with thee.

Sed cum lapidibus regionum pactum tuum, et bestiae terrae pacificae erunt tibi.

[24] And thou shalt know that thy tabernacle is in peace, and visiting thy beauty thou shalt not sin.

Et scies quod pacem habeat tabernaculum tuum; et visitans speciem tuam, non peccabis.

[25] Thou shalt know also that thy seed shall be multiplied, and thy offspring like the grass of the earth.

Scies quoque quoniam multiplex erit semen tuum, et progenies tua quasi herba terrae.

[26] Thou shalt enter into the grave in abundance, as a heap of wheat is brought in its season.

Ingredieris in abundantia sepulchrum, sicut infertur acervus tritici in tempore suo.

[27] Behold, this is even so, as we have searched out: which thou having heard, consider it thoroughly in thy mind.

Ecce hoc, ut investigavimus, ita est. Quod auditum, mente pertracta.

Commentary:

Ver. 1. Saints. This is a proof of the invocation of the saints (C.) and angels. H. --- The Jews often begged God to have mercy on them for the sake of the patriarchs. 2 Par. vi. 42. C. --- Eliphaz, therefore, exhorts Job, if he have any patron or angel, to bring him forward in his defence. M. --- Sept. "Invoke now if any one will hear thee, or if thou perceive any of the holy angels," (H.) as I have done. M. --- He extols himself, to correct the pretended presumption of his friend, (C.) and other defects, which none will dare to deny, as he supposes. See S. Greg. v. 30. W.

Ver. 2. Foolish and...little, here denote the wicked, as in the book of Proverbs. C. --- He accuses Job of anger (M.) and folly. C.

Ver. 3. And I. Sept. "But presently their subsistence was eaten up." I envied not their riches: but judged they would soon end. H.

Ver. 4. Gate, in judgment. M.

Ver. 6. Ground. If you had not sinned, you would not suffer. C.

Ver. 7. Bird. Heb. "sparks fly up." H. --- You can no more then expect to pass unpunished, since it is impossible for man to be innocent! (C.) and, at any rate, labour is inevitable. M. --- We must gain our bread by the sweat of our brow. W.

Ver. 8. I will, or if I were in your place, I would sue for pardon. C. --- Prot. "I would seek unto God," (H.) under affliction. M.

Ver. 15. Mouth; detraction and calumny. C.

Ver. 19. In six, mentioned below; (M.) or in many, indefinitely. C. --- Both during the six days of (M.) life, and at death, God's grace delivers us. S. Greg. W.

Ver. 21. Scourge. Ecclus. (xxvi. 9. and xxviii. 21.) has the same expression. See Jam. iii. 6. C. --- Calamity, from robbers, as the Heb. shod, (H.) intimates. The word is rendered destruction, vastitate, v. 22. M.

Ver. 23. Stones, so as not to stumble; or, the rocks will be a retreat for thee.

Ver. 24. Beauty does not mean his wife, as some grossly imagine, (C.) but a house well ordered. M. --- Heb. "thy habitation." Yet Sanchez adopts the former sentiment. In effect, the habitation includes all the regulation of a wife and family. H.

Ver. 26. Abundance. "With loud lamentations." De Dieu. --- "In full age, like as a shock of corn cometh in its season." Prot. --- After a life spent in happiness, thy memory will not be obliterated. Many shall bewail thy loss. H.

Ver. 27. Which thou. Sept. "And what we have heard: but do thou reflect with thyself what thou hast done." H. --- What had been revealed to Eliphaz was very true. Yet his conclusions were unwarrantable. C. - How confidently does he speak of his own knowledge, and how great must have been his disappointment, when God condemned him of folly, and sent him to be the prayers of that very man whom he now considered as a wretched sinner! H.

#book of job

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

Chapter 1

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

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

Job's virtue and riches. Satan by permission from God strippeth him of all his substance. His patience.

[1] There was a man in the land of Hus, whose name was Job, and that man was simple and upright, and fearing God, and avoiding evil.

Vir erat in terra Hus, nomine Job; et erat vir ille simplex, et rectus, ac timens Deum, et recedens a malo.

[2] And there were born to him seven sons and three daughters.

Natique sunt ei septem filii, et tres filiae.

[3] And his possession was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a family exceeding great: and this man was great among all the people of the east.

Et fuit possessio ejus septem millia ovium, et tria millia camelorum, quingenta quoque juga boum, et quingentae asinae, ac familia multa nimis : eratque vir ille magnus inter omnes orientales.

[4] And his sons went, and made a feast by houses every one in his day. And sending they called their three sisters to eat and drink with them.

Et ibant filii ejus, et faciebant convivium per domos, unusquisque in die suo. Et mittentes vocabant tres sorores suas, ut comederent et biberent cum eis.

[5] And when the days of their feasting were gone about, Job sent to them, and sanctified them: and rising up early offered holocausts for every one of them. For he said: Lest perhaps my sons have sinned, and have blessed God in their hearts. So did Job all days.

Cumque in orbem transissent dies convivii, mittebat ad eos Job, et sanctificabat illos; consurgensque diluculo, offerebat holocausta pro singulis. Dicebat enim : Ne forte peccaverint filii mei, et benedixerint Deo in cordibus suis. Sic faciebat Job cunctis diebus.

[6] Now on a certain day when the sons of God came to stand before the Lord, Satan also was present among them.

Quadam autem die, cum venissent filii Dei ut assisterent coram Domino, affuit inter eos etiam Satan.

[7] And the Lord said to him: Whence comest thou? And he answered and said: I have gone round about the earth, and walked through it.

Cui dixit Dominus : Unde venis? Qui respondens, ait : Circuivi terram, et perambulavi eam.

[8] And the Lord said to him: Hast thou considered my servant Job, that there is none like him in the earth, a simple and upright man, and fearing God, and avoiding evil?

Dixitque Dominus ad eum : Numquid considerasti servum meum Job, quod non sit ei similis in terra, homo simplex et rectus, ac timens Deum, et recedens a malo?

[9] And Satan answering, said: Doth Job fear God in vain?

Cui respondens Satan, ait : Numquid Job frustra timet Deum?

[10] Hast not thou made a fence for him, and his house, and all his substance round about, blessed the works of his hands, and his possession hath increased on the earth?

Nonne tu vallasti eum, ac domum ejus, universamque substantiam per circuitum, operibus manuum ejus benedixisti, et possessio ejus crevit in terra?

[11] But stretch forth thy hand a little, and touch all that he hath, and see if he blesseth thee not to thy face.

Sed extende paululum manum tuam et tange cuncta quae possidet, nisi in faciem benedixerit tibi.

[12] Then the Lord said to Satan: Behold, all that he hath is in thy hand: only put not forth thy hand upon his person. And Satan went forth from the presence of the Lord.

Dixit ergo Dominus ad Satan : Ecce universa quae habet in manu tua sunt; tantum in eum ne extendas manum tuam. Egressusque est Satan a facie Domini.

[13] Now upon a certain day when his sons and daughters were eating and drinking wine in the house of their eldest brother,

Cum autem quadam die filii et filiae ejus comederent et biberent vinum in domo fratris sui primogeniti,

[14] There came a messenger to Job, and said: The oxen were ploughing, and the asses feeding beside them,

nuntius venit ad Job, qui diceret : Boves arabant, et asinae pascebantur juxta eos;

[15] And the Sabeans rushed in, and took all away, and slew the servants with the sword, and I alone have escaped to tell thee.

et irruerunt Sabaei, tuleruntque omnia, et pueros percusserunt gladio; et evasi ego solus, ut nuntiarem tibi.

[16] And while he was yet speaking, another came, and said: The fire of God fell from heaven, and striking the sheep and the servants, hath consumed them, and I alone have escaped to tell thee.

Cumque adhuc ille loqueretur, venit alter, et dixit : Ignis Dei cecidit e caelo, et tactas oves puerosque consumpsit; et effugi ego solus, ut nuntiarem tibi.

[17] And while he also was yet speaking, there came another, and said: The Chaldeans made three troops, and have fallen upon the camels, and taken them, moreover they have slain the servants with the sword, and I alone have escaped to tell thee.

Sed et illo adhuc loquente, venit alius, et dixit : Chaldaei fecerunt tres turmas, et invaserunt camelos, et tulerunt eos, necnon et pueros percusserunt gladio : et ego fugi solus, ut nuntiarem tibi.

[18] He was yet speaking, and behold another came in, and said: Thy sons and daughters were eating and drinking wine in the house of their elder brother:

Adhuc loquebatur ille, et ecce alius intravit, et dixit : Filiis tuis et filiabus vescentibus et bibentibus vinum in domo fratris sui primogeniti,

[19] A violent wind came on a sudden from the side of the desert, and shook the four corners of the house, and it fell upon thy children and they are dead, and I alone have escaped to tell thee.

repente ventus vehemens irruit a regione deserti, et concussit quatuor angulos domus, quae corruens oppressit liberos tuos, et mortui sunt; et effugi ego solus, ut nuntiarem tibi.

[20] Then Job rose up, and rent his garments, and having shaven his head fell down upon the ground and worshipped,

Tunc surrexit Job, et scidit vestimenta sua; et tonso capite, corruens in terram, adoravit,

[21] And said: Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away: as it hath pleased the Lord so is it done: blessed be the name of the Lord.

et dixit : Nudus egressus sum de utero matris meae, et nudus revertar illuc. Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est. Sit nomen Domini benedictum.

[22] In all these things Job sinned not by his lips, nor spoke he any foolish thing against God.

In omnibus his non peccavit Job labiis suis, neque stultum quid contra Deum locutus est.

Commentary:

Ver. 1. Hus. The land of Hus was a part of Edom; as appears from Lament. iv. 21. --- Simple. That is, innocent, sincere, and without guile, (Ch.) in opposition to hypocrites and double dealers. C. --- Heb. Tam, "perfect."

Ver. 3. Sheep. Heb. including "goats," which are equally valuable in that country for milk. --- Camels. These animals were used for riding in those barren sands, where they can travel for four days without water; and that which is muddy is best for them. --- East, in the desert Arabia. Sept. add at the end of the book, that Job was king; and he seems to have been independent, (C.) and to have had other kings who acknowledged his authority. Pineda. C. xxix. 7. &c. --- Each city had its own king in the days of Abraham and of Josue. Job, or Jobab, resided at Denaba. Gen. xxxvi. 32. C.

Ver. 4. His day of the week in succession; (Pineda) or each on his birthday, (Gen. xl. 20. Mat. xiv. 6. Grot.) or once a month, &c. The daughters of Job were probably unmarried.

Ver. 5. Blessed. For greater horror of the very thought of blasphemy, the Scripture both here and v. 11, and in the following chapter (v. 5. and 9.) uses the word bless, to signify its contrary. Ch. 3 K. xxi. 10. --- Thus the Greeks styled the furies Eumenides, "the kind," out of a horror of their real name. Even those who are the best inclined, can hardly speak of God without some want of respect, (C.) in the midst of feasts, where the neglect of saying grace is also too common. H. --- Sept. "they have thought evil against God." Every kind of offence may be included, to which feasting leads. M.

Ver. 6. The sons of God. The angels, (Ch.) as the Sept. express it. C. --- Satan also, &c. This passage represents to us in a figure, accommodated to the ways and understandings of men, 1. The restless endeavours of satan against the servants of God. 2. That he can do nothing without God's permission. 3. That God doth not permit him to tempt them above their strength: but assists them by his divine grace in such manner, that the vain efforts of the enemy only serve to illustrate their virtue and increase their merit. Ch. --- A similar prosopopeia occurs, 3 K. xxii. 19. Zac. i. 10. C. --- Devils appear not in God's sight, but sometimes in presence of angels, who represent God. S. Athan. q. 8. ad Antioc, (W.) or some ancient author. --- The good angels can make known their orders to them. Zac. iii. 1. Jude 9. Both good and bad spirits may be considered as the ministers of God. C. --- They appear in judgment; though the latter could not see the Lord.

Ver. 9. In vain, without recompense. H.

Ver. 11. Face, like a hypocrite, (Sanctius) or rather curse thee openly, v. 5. H.

Ver. 12. Hand. God permits evils. W. --- The devil can do nothing without leave. C.

Ver. 15. Sabeans, descended from Abraham, in the desert (C.) or happy Arabia. These nations lived on plunder. Pliny vi. 28. M.

Ver. 16. Heaven, or the air, where the devils exercise a power. Ephes. ii. 2.

Ver. 17. Chaldeans. Some copies of the Sept. read "horsemen." These nations inhabited the other side of the Euphrates, but made frequent incursions to plunder their neighbours. C.

Ver. 20. Head. Heb. torn his hair, and rolled in the dust. Bochart. Isai. xv. 2. &c. C. --- The fathers oppose this example to the apathy of the stoics. S. Aug. de Civ. Dei. i. 9. Rom. i. 31.

Ver. 21. Thither. To that earth from which all are taken. H. --- Ista terra gentes omnes peperit & resumet demum. Varro. --- Ut ater operiens. Pliny ii. 63. See 1 Tim. vi. 7. --- As...done. Some copies of S. Jerom omit this, which is borrowed from the Sept. C.

Ver. 22. By his lips, is not in Heb. but occurs C. ii. 10. --- God. Much less did he blaspheme, as satan had said, v. 11. He did not consider all as the effect of chance, or like a mere philosopher. His thoughts were regulated by religion and the fear of God. C. --- The virtue of Job was so much the more wonderful, as he lived among the wicked. S. Greg. He bore patiently with the loss of all things: and English Catholics have often imitated him. W. - He might well record his own good actions, the gifts of God, being moved by divine inspiration, like Moses, &c. S. Greg.

#book of job

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

Chapter 42

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)

***

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

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

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

Other special characters.

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

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

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

Chapter 42

Job submits himself. God pronounces in his favour. Job offers sacrifice for his friends. He is blessed with riches and children, and dies happily,

[1] Then Job answered the Lord, and said:

Respondens autem Job Domino, dixit :

[2] I know that thou canst do all things, and no thought is hid from thee.

Scio quia omnia potes, et nulla te latet cogitatio.

[3] Who is this that hideth counsel without knowledge? Therefore I have spoken unwisely, and things that above measure exceeded my knowledge.

Quis est iste qui celat consilium absque scientia? ideo insipienter locutus sum, et quae ultra modum excederent scientiam meam.

[4] Hear, and I will speak: I will ask thee, and do thou tell me.

Audi, et ego loquar : interrogabo te, et responde mihi.

[5] With the hearing of the ear, I have heard thee, but now my eye seeth thee.

Auditu auris audivi te : nunc autem oculus meus videt te.

[6] Therefore I reprehend myself, and do penance in dust and ashes.

Idcirco ipse me reprehendo, et ago poenitentiam in favilla et cinere.

[7] And after the Lord had spoken these words to Job, he said to Eliphaz the Themanite: My wrath is kindled against thee, and against thy two friends, because you have not spoken the thing that is right before me, as my servant Job hath.

Postquam autem locutus est Dominus verba haec ad Job, dixit ad Eliphaz Themanitem : Iratus est furor meus in te, et in duos amicos tuos, quoniam non estis locuti coram me rectum, sicut servus meus Job.

[8] Take unto you therefore seven oxen, and seven rams, and go to my servant Job, and offer for yourselves a holocaust: and my servant Job shall pray for you: his face I will accept, that folly be not imputed to you: for you have not spoken right things before me, as my servant Job hath.

Sumite ergo vobis septem tauros et septem arietes, et ite ad servum meum Job, et offerte holocaustum pro vobis : Job autem servus meum orabit pro vobis. Faciem ejus suscipiam, ut non vobis imputetur stultitia : neque enim locuti estis ad me recta, sicut servus meus Job.

[9] So Eliphaz the Themanite, and Baldad the Suhite, and Sophar the Naamathite went, and did as the Lord had spoken to them, and the Lord accepted the face of Job.

Abierunt ergo Eliphaz Themanites, et Baldad Suhites, et Sophar Naamathites, et fecerunt sicut locutus fuerat Dominus ad eos, et suscepit Dominus faciem Job.

[10] The Lord also was turned at the penance of Job, when he prayed for his friends. And the Lord gave Job twice as much as he had before.

Dominus quoque conversus est ad poenitentiam Job, cum oraret ille pro amicis suis : et addidit Dominus omnia quaecumque fuerant Job, duplicia.

[11] And all his brethren came to him, and all his sisters, and all that knew him before, and they ate bread with him in his house: and bemoaned him, and comforted him upon all the evil that God had brought upon him. And every man gave him one ewe, and one earring of gold.

Venerunt autem ad eum omnes fratres sui, et universae sorores suae, et cuncti qui noverant eum prius, et comederunt cum eo panem in domo ejus : et moverunt super eum caput, et consolati sunt eum super omni malo quod intulerat Dominus super eum, et dederunt ei unusquisque ovem unam, et inaurem auream unam.

[12] And the Lord blessed the latter end of Job more than his beginning. And he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.

Dominus autem benedixit novissimis Job magis quam principio ejus : et facta sunt ei quatuordecim millia ovium, et sex millia camelorum, et mille juga boum, et mille asinae.

[13] And he had seven sons, and three daughters.

Et fuerunt ei septem filii, et tres filiae.

[14] And he called the names of one Dies, and the name of the second Cassia, and the name of the third Cornustibil.

Et vocavit nomen unius Diem, et nomen secundae Cassiam, et nomen tertiae Cornustibii.

[15] And there were not found in all the earth women so beautiful as the daughters of Job: and their father gave them inheritance among their brethren.

Non sunt autem inventae mulieres speciosae sicut filiae Job in universa terra : deditque eis pater suus haereditatem inter fratres earum.

[16] And Job lived after these things, a hundred and forty years, and he saw his children, and his children's children, unto the fourth generation, and he died an old man, and full of days.

Vixit autem Job post haec centum quadraginta annis, et vidit filios suos, et filios filiorum suorum usque ad quartam generationem : et mortuus est senex et plenus dierum.

Commentary:

Ver. 2. I know. So the Keri orders us to translate, with all the ancient versions, as the Heb. text has, "thou knowest;" which Prof. Chappelow and Schultens deem more "sublime," though one would think it was hardly "sense." Kennicott. --- Hid. Heb. "of thine can be hindered." All thy orders must be obeyed. It is in vain to keep silence: (C. xxxix. 34.) I will confess openly thy justice and power. H. -- He acknowledges his error, in not having before spoken enough of a just Providence. W.

Ver. 3. Who. Heb. "Who is he that hideth counsel without knowledge?" Prot. This seems to allude to the words of God. C. xxxviii. 2. Each of my friends has only rendered the ways of Providence more obscure, and I myself have not perfectly understood them. H. --- Unwisely. See C. xxxix. 35. W. D. --- Heb. "without knowledge, thing wonderful to me, which I knew not." H. --- Now I comprehend that thou didst not afflict me, but hast given me into the hands of the enemy, as thou wilt hereafter do others of the greatest virtue, that their patience may shine the brighter, and be rewarded. I need inquire no father, now I see thy design plainly, v. 5. He does not accuse himself of any sin or false assertion, but acknowledges his infirmity in not having understood this before, v. 6. Houbigant. --- Sept. "I have been told what I knew not, things great and wonderful, of which I was not apprized." H. --- Who can deny God's providence? D.

Ver. 5. Seeth thee. Some have thought that God now manifested himself from the cloud. Euseb. Dem. i. 4. Titalman, &c.) But all now agree that he only enlightened his understanding, and made known his designs more clearly. C. --- Job now perceived that he had spoken too boldly, in saying, Hear, and I will speak, &c. v. 4. The rest of this book is in prose. T.

Ver. 6. Reprehend. Heb. and Sept. "vilify." H. --- I recall the obscure expression which has occasioned my friends to mistake. D. --- Penance. Heb. "groan." Sept. "pine away, I look upon myself as dust and ashes." Such are the sentiments which every one will entertain the nearer he approaches to the divine Majesty. H. --- I no longer assert my innocence, but wait patiently in my present forlorn condition, till thou shalt be pleased to dispose of me. How much would the reputation and authority of Job sink, if some of his assertions had been destitute of truth, particularly as the sacred author does not mention which they were! But God exculpates his servant, v. 8. Houbigant. --- Chal. "I have despised my riches, and I am comforted with respect to my children, who are now reduced to dust and ashes." I find a consolation in submitting patiently to my sufferings, which I may have deserved on account of my unguarded speeches. C. --- Job waits not for God's answer, v. 4. He at once feels an interior light, and is resigned. H. --- He had defended the truth against men: now, with more resignation, he is content to suffer, and does penance for himself and others. W.

Ver. 7. Two friends. It is astonishing that Eliu is not also reprehended, as he was no better than the rest. Some answer, that god had passed sentence upon him first. Others maintain, that he spoke with greater dignity of God's judgments, and that his ignorance was blameless; while others remark, that he was connected with some of the three friends, or only came accidentally to enter into the debate. God gives sentence in favour of Job, though with some reproof for his manner of speaking. --- As. They had maintained false doctrines, and shewed a want of due respect and compassion for their friend; (T.) whereas Job's assertions were true. C. --- How then can he be accused of denying the divine justice, or of speaking disrespectfully of Providence? God seemed to interrogate him on this account, though he approved of his sentiments, because some might draw such inferences from his words as all his friends did. But Job entertained no such ideas. He was not guilty of such folly, v. 8. Sept. "Thou hast sinned, and thy two friends, for you have spoken in my presence nothing true like my servant Job."

Ver. 8. Offer. Sept. "Thou shalt make an oblation, karpwma, for you." H. --- Yet holocausts seem to have been the only species of sacrifice before Moses. The number seven, has always been in a manner sacred; (C.) being doubled, it shews the greatness of the offence. S. Greg. W. --- Job was to present these victims to God, (C.) as the priest and mediator, (D.) of whom God approved. He officiated for his family, (C.) and was the most honourable person there. H. --- It seems Job was not present when God gave this injunction; perhaps some time after their debates. C. --- Pray. Behold the efficacy of the prayers of the saints, even while upon earth. How much greater will it be, when their charity is greater and unfailing! H. --- The many sacrifices would not have sufficed, if Job had not joined his prayer, as S. Chrys. (or 5 con. Judœos) observes. His mediation did not derogate from God's mercy, under the law of nature; not does that of other men injure Christ's under the law of grace, 2 Cor. i. 11. We have here also a proof that both sacrifice and the devotion of the offerer, have their distinct effects; opus operatum, and opus operantis, as the schoolmen speak. Thus Job was honourably acquitted, while his friends were justly rebuked. Eliu needed no express condemnation; as what God says to one, must be applied to another in the same circumstances. C. xxxiii. 14. Protestants are therefore inexcusable, who preach a doctrine not only condemned in their fellows, Luther, &c., but long before in ancient heretics: as the justification by faith alone was in the apostles' time, the rejection of the ceremonies of baptism, of confirmation and penance, in the Novatians, &c. See S. Cyp. iv. ep. 2. W. --- Face. Sept. "For I would not accept his face, and if it were not on his account, I had surely destroyed you. For you have not said to me any thing good (Rom. true,) against (or concerning, kata,) my servant Job." They acted both against charity and truth. H. --- Before. Prot. "of me the thing which is right." The words underlined were not so in the earlier edition by Barker, printer to James I. (1613) where some of the marg. translations are also omitted, v. 14, &c. The matter is of no farther consequence, than to shew that alterations have taken place since the days of James I. who Bible is supposed to be the standard of the English Church. The marginal version is also frequently neglected altogether, (A. 1706) though the authors seem to have looked upon it as equally probable with that in the text. Pref. H.

Ver. 10. Penance. Heb. "return." He resolved to restore him to his former prosperous condition, while he prayed for those who had so cruelly exercised his patience. C. --- Prot. and Vatable, "the Lord turned the captivity of Job:" so any great distress may be styled, though Job was in a manner abandoned to the power and bondage of satan. Sept. "But the Lord gave an increase to Job, and while he was praying for his friends, He forgave them their sin. And," &c. H. --- Twice, excepting children, who were living (W.) with God. Rabbins. S. Greg. &c. --- Some also include the years of Job's life, but that is not clear, (see Spanheim, c. 7. C.) though not improbable; as he might very well live twice as long as he had done, if we suppose that the was about (H.) 50 when he was so much distressed (Petau); and thus arrived at the age of 140, v. 16. H.

Ver. 11. Brethren. Who had before shamefully abandoned him. C. vi. 13. C. --- Bemoaned. Lit. "shaked their heads at him," (H.) out of pity, (M.) or astonishment, (T. C.) at his fallen state, and at the present change for the better. They helped to restore him to affluence, in conformity with the will of God, who caused their presents of multiply. The kindred and friends of Job were undoubtedly numerous. H. --- Ewe. Kesita, "lamb," as most of the ancients agree, (Spanheim) or a piece of money, (Bochart) marked with the figure of a lamb. Grot. See Gen. xxxiii. 19. C. --- Ear-ring. Heb. Nezem, an ornament (H.) "for the nose," still very common in the East. Sym. adds, "it was unadorned," (C.) or plain. Sept. "a piece of gold worth four drachms, and not coined," ashmon. H. --- Oleaster supposes that the nose was perforated, like the ear. But the ornament would thus be very inconvenient, and we may rather conclude that it hung down from the forehead upon the nose. S. Jer. in Ezec. xvi. Pineda.

Ver. 12. Asses. Sept. "droves of," &c. which would greatly increase the number.

Ver. 14. Dies, &c. "Day...cassia...and horn of antimony." Heb. --- Yemima...Ketsiha...Keren hapuc. This last may signify (H.) "horn of change," (Pagn.) in allusion to Job's different states. M. D. --- Sometimes we find the Latin names retained, and at other times translated. It would perhaps be as well to give their force uniformly in English, or rather to insert the original terms, if they could be now properly expressed. But that is impossible. Prot. Jemima, "handsome as the day." Kezia, "superficies, angle, or cassia." Keren-happuch, "the horn or child of beauty." The marginal explanations are given at least in the edit. Edinb. 1787. H. --- Cassia, an aromatic herb, which is perhaps not now found to be found in Europe, Matthiol. in Dios. i. 12. --- The Arabs like to give such names to their children. Spanheim, Hist. Job. --- Cornustibii, (Heb. Puc) means a sort of paint, used to blacken the eyelids, (4 K. ix. 30.) or a precious stone, Isai. liv. 11. Chal. "brilliant as an emerald." She was so styled, on account of her great beauty, (C.) in which she was not inferior to her two sisters. Sept. "Horn of Amalthea," (H.) or of plenty, (C.) which is not an approbation of the fable, but to show the abundance which Job now enjoyed. Nicetas. --- Cassia might remind him of the bad smells to which he had been exposed. M. T.

Ver. 15. Daughters. Sept. Alex. adds, "and sons." --- Brethren. This was contrary to the custom of the Jews, (Num. xxvii. 8.) but conformable to the Roman laws, and to the Koran. Sur. 4. C.

Ver. 16. Years, in all, as Judith is said to have dwelt in the house of her husband 105 years; though it is agreed that she only lived that space of time. H. --- Authors are much divided about the length of Job's life. Some suppose that he was afflicted with the leprosy at the age of 70, for several months, (T.) or for a whole year, (C.) or for seven, (Salien) and that he lived twice as long after his re-establishment, in all 210. C. T. Sept. "Job lived after his chastisement 170," (Grabe substitutes 140 years. Then he marks with an obel as redundant) "but all the years which he lived were 248;" and adds from Theod. "And Job saw his sons and their children, even the fourth generation." H. --- The old Vulg. had also 248 years; while some Greek copies read 740. But Grotius thinks the life of Job was not extended beyond 200. Petau and Spanheim say 189, (C.) and Pindea 210, or rather 280, years. Yet the life of man, in the days of Moses, his contemporary, was not often longer than 120; so that if we allow Job 140, he would be an old man, and might see the fourth generation, v. 10. H. --- The Greeks celebrate his festival on the 6th, the Latins on the 10th of May. Pineda. --- Days. Here a long addition is found in the Greek, Arab. and old Vulg.; and Theodotion has also inserted it in his version, as it seems to contain a true and ancient tradition, (see Eus. præp. ix. 25.) though the Fathers have properly distinguished it from the inspired text. It stands thus in the Alex. Sept. with an obel prefixed: "But it is written, that he shall be raised again, with those whom the Lord will restore to life." He, this man, as it is translated from the Syriac book, lived in the land of Ausites, (Hus.) on the borders of Idumea, and of Arabia, and was before called Jobab. But marrying an Arabian woman, he begot a son by name Ennon. But his father was Zareth, a descendant of the sons of Esau, and his mother was Bossora; (Arab, a native of Bosra) so that he was the 5th (Arab the 6th) from Abraham. Now these were the kings who reigned in Edom; over which country he also ruled. First, Balac, son of Semphor; (others have Beor) and the name of his city was Dennaba. After Balak, Jobab, who is called Job. After him, Assom, a leader from the country of Theman. After this man, Adad, son of Barad, who slew Madian in the plain of Moab; and the name of his city was Gethaim. But the friends who came to him were, Eliphaz, [son of Sophan] of the sons of Esau, king of the Themanites; Baldad, [son of Amnon, of Chobar] of the Auchite tyrant; (Grabe substitutes the tyrant of the Saucheans, as they call our Shuhites) Sophor, king of the Mineans." What is marked with crotchets, (H.) has been probably taken from Theodotion. See the Greek Catena. What follows occurs in the Alex. MS. C. --- "[Theman, son of Eliphaz, he, as the Syriac book is rendered, lived in the land of Ausites, on the borders of the Euphrates. His former name was Jobab, but Zareth was his father, from the sun rising."] or eastern country. H. --- Job might very well be the 5th or 6th from Abraham, if he were a contemporary with Moses, as Levi and Amram would live at the same time with Rahuel and Zare; (See 1 Par. i. 35. 44.) so that this tradition agrees with history. But what is said of the Syriac version is not so certain. C. --- Some think the Syriac or Arabic was the original text, as the Greek seems to indicate, outoV ermhneuetai ek ths SuriakeV Biblou, en men gh katoikwn, &c. The passage at the end, where this is repeated, may be an interpolation, as the latter part seems rather to belong to Job. For how could Theman have both Eliphaz and Zareth for his father? Grabe therefore, marks it as such. It would be too long for us to transcribe (H.) the praises which the Fathers have given to Job, and the resemblance which they have discovered between him and Jesus Christ. See Heb. iv. 15 and xiii. 12. Tert. patient. S. Chrys. hom. xxxiv. in Matt. S. Ambrose, in Ps. xxxvii. 21. observes, that his behaviour on the dunghill was the greatest condemnation of satan, who fell by pride, though so highly favoured. C. --- Besides the literal sense of this book, which displays the trials and victories of Job, we may consider him as a lively figure of Christ; who was perfectly innocent, and yet a man of sorrows: we may raise our minds to the contemplation of the greater glory which will attend the bodies of the just, after the resurrection; and, above all, we may discover lessons of morality, enforcing the observance of every virtue, and particularly of patience and resignation. S. Greg. &c. W. - The books of Machabees, which are the only remaining pieces of sacred history, might have been here inserted, as they are in Calmet's edition, that so all the historical part might come together. But is is more common to place those books after the prophets. They only relate a few of the transactions which took place during the 400 or 500 years preceding the Christian era. The rest must be borrowed from Josephus, or from profane authors. It would, however, be proper to read those books, and to have an idea of that period, before we attempt to explain the prophecies. H.

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

Chapter 39

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)

***

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

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

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

Other special characters.

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

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

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

Chapter 39

The wonders of the power and providence of God in many of his creatures.

[1] Knowest thou the time when the wild goats bring forth among the rocks, or hast thou observed the hinds when they fawn?

Numquid nosti tempus partus ibicum in petris? vel parturientes cervas observasti?

[2] Hast thou numbered the months of their conceiving, or knowest thou the time when they bring forth?

Dinumerasti menses conceptus earum, et scisti tempus partus earum?

[3] They bow themselves to bring forth young, and they cast them, and send forth roarings.

Incurvantur ad foetum, et pariunt, et rugitus emittunt.

[4] Their young are weaned and go to feed: they go forth, and return not to them.

Separantur filii earum, et pergunt ad pastum : egrediuntur, et non revertuntur ad eas.

[5] Who hath sent out the wild ass free, and who hath loosed his bonds?

Quis dimisit onagrum liberum, et vincula ejus quis solvit?

[6] To whom I have given a house in the wilderness, and his dwellings in the barren land.

cui dedi in solitudine domum, et tabernacula ejus in terra salsuginis.

[7] He scorneth the multitude of the city, he heareth not the cry of the driver.

Contemnit multitudinem civitatis : clamorem exactoris non audit.

[8] He looketh round about the mountains of his pasture, and seeketh for every green thing.

Circumspicit montes pascuae suae, et virentia quaeque perquirit.

[9] Shall the rhinoceros be willing to serve thee, or will he stay at thy crib?

Numquid volet rhinoceros servire tibi, aut morabitur ad praesepe tuum?

[10] Canst thou bind the rhinoceros with thy thong to plough, or will he break the clods of the valleys after thee?

Numquid alligabis rhinocerota ad arandum loro tuo, aut confringet glebas vallium post te?

[11] Wilt thou have confidence in his great strength, and leave thy labours to him?

Numquid fiduciam habebis in magna fortitudine ejus, et derelinques ei labores tuos?

[12] Wilt thou trust him that he will render thee the seed, and gather it into thy barnfloor?

Numquid credes illi quod sementem reddat tibi, et aream tuam congreget?

[13] The wing of the ostrich is like the wings of the heron, and of the hawk.

Penna struthionis similis est pennis herodii et accipitris.

[14] When she leaveth her eggs on the earth, thou perhaps wilt warm them in the dust.

Quando derelinquit ova sua in terra, tu forsitan in pulvere calefacies ea?

[15] She forgetteth that the foot may tread upon them, or that the beasts of the field may break them.

Obliviscitur quod pes conculcet ea, aut bestia agri conterat.

[16] She is hardened against her young ones, as though they were not hers, she hath laboured in vain, no fear constraining her.

Duratur ad filios suos, quasi non sint sui : frustra laboravit, nullo timore cogente.

[17] For God hath deprived her of wisdom, neither hath he given her understanding.

Privavit enim eam Deus sapientia, nec dedit illi intelligentiam.

[18] When time shall be, she setteth up her wings on high: she scorneth the horse and his rider.

Cum tempus fuerit, in altum alas erigit : deridet equum et ascensorem ejus.

[19] Wilt thou give strength to the horse, or clothe his neck with neighing?

Numquid praebebis equo fortitudinem, aut circumdabis collo ejus hinnitum?

[20] Wilt thou lift him up like the locusts? the glory of his nostrils is terror.

Numquid suscitabis eum quasi locustas? gloria narium ejus terror.

[21] He breaketh up the earth with his hoof, he pranceth boldly, he goeth forward to meet armed men.

Terram ungula fodit, exultat audacter : in occursum pergit armatis.

[22] He despiseth fear, he turneth not his back to the sword,

Contemnit pavorem, nec cedit gladio.

[23] Above him shall the quiver rattle, the spear and shield shall glitter.

Super ipsum sonabit pharetra : vibrabit hasta et clypeus :

[24] Chasing and raging he swalloweth the ground, neither doth he make account when the noise of the trumpet soundeth.

fervens et fremens sorbet terram, nec reputat tubae sonare clangorem.

[25] When he heareth the trumpet he saith: Ha, ha: he smelleth the battle afar off, the encouraging of the captains, and the shouting of the army.

Ubi audierit buccinam, dicit : Vah! procul odoratur bellum, exhortationem ducum, et ululatum exercitus.

[26] Doth the hawk wax feathered by thy wisdom, spreading her wings to the south?

Numquid per sapientiam tuam plumescit accipiter, expandens alas suas ad austrum?

[27] Will the eagle mount up at thy command, and make her nest in high places?

Numquid ad praeceptum tuum elevabitur aquila, et in arduis ponet nidum suum?

[28] She abideth among the rocks, and dwelleth among cragged flints, and stony hills, where there is no access.

In petris manet, et in praeruptis silicibus commoratur atque inaccessis rupibus.

[29] From thence she looketh for the prey, and her eyes behold afar off.

Inde contemplatur escam, et de longe oculi ejus prospiciunt.

[30] Her young ones shall suck up blood: and wheresoever the carcass shall be, she is immediately there.

Pulli ejus lambent sanguinem : et ubicumque cadaver fuerit, statim adest.

[31] And the Lord went on, and said to Job:

Et adjecit Dominus, et locutus est ad Job :

[32] Shall he that contendeth with God be so easily silenced? surely he that reproveth God, ought to answer him.

Numquid qui contendit cum Deo, tam facile conquiescit? utique qui arguit Deum, debet respondere ei.

[33] Then Job answered the Lord, and said:

Respondens autem Job Domino, dixit :

[34] What can I answer, who hath spoken inconsiderately? I will lay my hand upon my mouth.

Qui leviter locutus sum, respondere quid possum? manum meam ponam super os meum.

[35] One thing I have spoken, which I wish I had not said: and another, to which I will add no more.

Unum locutus sum, quod utinam non dixissem : et alterum, quibus ultra non addam.

Commentary:

Ver. 1. Goats (Ibex. Heb. Yahale. H.) frequent rocks, and places which are almost inaccessible to man. C.

Ver. 3. Roarings. They pretend that these animals bring forth with great difficulty. Ps. xxviii. 9. Vatab. &c. --- Aristotle (v. 2. and vi. 29.) asserts, that they receive the male bending down, as Heb. may be here explained. "They bend, they divide their young," as they have often two; "and they leave their strings" at the navel, &c. C.

Ver. 4. Feed. Being weaned very soon. Pliny viii. 32.

Ver. 5. Wild ass, described, C. vi. 5. The industry of man cannot make this beautiful and strong animal serviceable to him. The like would be the case (C.) with many others, if Providence had not ordered it otherwise. H.

Ver. 6. Barren. Lit. "salt." H. --- This is of a nitrous quality, which renders those countries barren. The salt in snow and dung gives warmth and fruitfulness.

Ver. 9. Rhinoceros. See Deut. xxxiii. 17. Num. xxiii. 22. Sanchez says they are untameable. M. --- But this is not true, when they have been taken young. Malvenda. C.

Ver. 10. Valleys, or furrows. Can he be made to harrow?

Ver. 13. Hawk. We may also read, "Is the wing of the ostrich like?" Sept. or Theod. "The bird of Neelasa is rejoicing, if she take the Asida, &c. the Neessa." H. --- Heb. is variously translated, "The ostrich lifts itself up with its wings, which have feathers, as well as those of the stork." Bochart. --- It flutters, running like a partridge, swifter than any horse. Adamson. --- "Canst thou give to the stork and the ostrich their feathers," which form all their beauty? C. --- Prot. "Gavest thou the goodly wings upon the peacock, or wings and feathers unto the ostrich?" H. --- The import of these names is uncertain. M. --- Renanim, (from Ron, "to cry, or move quickly,") may signify peacocks, ostriches, &c. Chasida, "a stork, (H. Jer.) falcon, (W.) or heron; notsa "a hawk, or a feather." H. --- The first term occurs no where else, and may denote any singing birds or grasshoppers, as the last may be applied to the ostrich, which has "wings," though it fly not. Grot. C. --- Acknowledge the wisdom of Providence, which has thus enabled such a huge animal to travel so fast. M. --- See Parkhurst, álcs. H.

Ver. 14. Dust. This might help to hatch them. C. --- Heb. "earth, and warmeth them in the dust." Prot.

Ver. 16. Ones, or eggs which she leaves. C. --- Ælian (xiv. 6.) asserts that this bird will expose her own life to defend her young. Yet the neglect of her eggs, will suffice to make her deemed cruel. Lam. iv. 3. H. --- Her. Other birds leave their nests through fear; (C.) but this, after sitting a while, will depart carelessly, (H.) and if she meet with other eggs on her road, will take to them, thus rendering her own useless. Bochart.

Ver. 17. Understanding. This bird has a head disproportionately small; insomuch, that Heliogabalus served up the brains of 600 at one supper. It greedily eats iron, &c. which may help its digestion, as sand does that of other birds. C. --- When it is hunted, it hides its head only, as if this would be a sufficient defence, (Pliny x. 1.) and is taken alive by a man, clothed in the skin of an ostrich, who moves the head with his hand. Strabo xvi. --- All which proves its stupidity. C.

Ver. 18. High. With her head erect, the ostrich is taller than a man on horseback. Pliny x. 1. --- Its wings are used like sails, and enable it to run as fast as many birds can fly, (C.) while it hurls stones at the pursuer with its feet, so as frequently to kill them. Diod. ii. --- Rider, as they can travel with equal speed. M. v. 13. --- Adamson (Senegal) placed two negroes on one, and testified that it still went faster than any English horse. H.

Ver. 19. Neighing. Heb. "thunder," to denote the fierceness of the horse; or "with a mane," (Bochart) "armour," (Syr.) or "terror." Sept. C. --- Wilt thou enable the horse to neigh, (M.) when he appears so terrible? H.

Ver. 20. Up. Heb. "frighten," (H.) or "make him leap." Bochart. C. --- Nostrils. Sept. "of his chest, or shoulders, is boldness." H. --- This inspires the rider with courage, and the enemy with fear. But the Vulg. is more followed. C.

Frænoque teneri

Impatiens crebros expirat naribus ignes. Silius vi.

Ver. 21. Hoof. Ploughing, or rather prancing, through impatience. C. --- Boldly. Heb. "he exults in his strength," being sensible of glory and commendation. C. --- Non dubiè intellectum adhortationis et gloriæ fatentur. Pliny vii. 43.

Ver. 23. Shield, or lance. Jos. viii. 18. C. --- The din of armour does not disturb the horse, which has been inured to such things. H. --- It is of singular courage. W.

Ver. 24. Ground. This expression is still used by the Arabs, to denote velocity. Grotius. --- Sept. "in wrath he will make the earth disappear." H. ---

Mox sanguis venis melior calet, ire viarum

Longa volunt latumque fugâ consumere campum. Nemesianus.

--- Account. Heb. "believe that," or "stops not when." He is so eager to rush forward to battle.

Si qua sonum procul arma dedêre,

Stare loco nescit, micat auribus et tremit artus. Georg. iii.

Ver. 25. Ha. Lit. "Vah," a sound of joy, (M.) or of contempt. Sept. The trumpet having given the sign, he will say, Well: Euge. Nothing could be more poetically descriptive of the war-horse. H.

Ver. 26. Feathered. Heb. "fly." H. --- South, at the approach of "winter retiring" to warmer regions. Pliny x. 8. --- Sept. "spreading her wings, looking unmoved, towards the south." The hawk alone can stare at the sun, and fly to a great height. Ælian x. 14. --- Hence the Egyptians consecrated this bird to the sun. C. --- The eagle is of the same species, and has the same properties. H. Aristotle mentions 10, and Pliny 16 species of hawks. W.

Ver. 28. Access. See Abdias iv. Arist. anim. ix. 32.

Ver. 29. Off. The eagle was remarkably (C.) quick-sighted, (W.) as well as the serpent. Hor. i. Sat. iii. Homer, Il. xvii. --- They say it can discern a fly or a fish from the highest situation; (Bochart) and if its young seem dazzled with the sun-beams, it hurls them down as spurious. Pliny x. 3.

Ver. 30. Blood, gushing forth from the animals, which the eagle brings. M. --- S. Chrysostom explains this of the vulture, (Mat. xxiv. 28. C.) which is of the same species. M. --- Some eagles will not touch carcasses, but others are greedy of them. Pliny x. 3. Prov. xxx. 17. --- There. Our Saviour quotes this passage. Lu. xvii. 37. C.

Ver. 31. Went on. Sept. "answered." This was the conclusion drawn from the display of God's wonderful works. If we cannot sufficiently admire them, why should we be so much surprised, as Job acknowledged he was, at the ways of Providence? It would, therefore, be better to keep silence, v. 35. H.

Ver. 32. Be so. Receive instruction, or (C.) instruct him? Wilt thou learn to admire my works? (H.) or dost thou attempt to give me any information? C. --- Him. Heb. "it." Sept. "shall he decline judgment with him who is competent?" ikanou. Theod. adds, "the man who accuses God, shall answer it," or stand his trial. H.

Ver. 34. Spoken inconsiderately. If we discuss all Job's words, (saith S. Gregory) we shall find nothing impious spoken; as may be gathered from the words of the Lord himself; (chap. xlii. v. 7. 8.) but what was reprehensible in him was the manner of expressing himself at times, speaking too much of his own affliction, and too little of God's goodness towards him, which here he acknowledges as inconsiderate, (Ch.) or rather as the effect of inculpable ignorance; (H.) as the present order of things being then novel, confounded the sagacity both of Job and of his friends. The wicked had formerly been the victims of justice, but henceforth, says Job, (Heb.) "if it shall not be so, who can convince me of lying?" C. xxiv. 25. Yet he did not perfectly discern the intention of God, in abandoning his servants to the power of satan, till the Lord himself had explained it in the parables of behemoth and leviathan. Then Job testified his conviction and entire submission. C. xlii. 5. Houbigant observes that the Vulg. is perhaps less accurate here, and C. xlii. 3. as God exculpates Job, v. 8. Yet the latter might entertain fear at least, of having exceeded in words, after such pungent question. We may translate, (H.) Heb. "Behold I am vile, (C.) what shall I answer thee?" Prot. or Sept. "Why am I still judged, being admonished and rebuke by the Lord, hearing such things?" (Grabe, after Origen, marks with an obel what follows, as not found in Heb.) "I, who am nothing, what answer shall I then give to these things?" H. --- If we discuss all Job's speeches, we find nothing spoken wickedly, but only a species of pride, in talking too much of his sufferings, and too little of God's goodness and justice, which he ought to have confessed. S. Greg. xxxii. 3. W.

Ver. 35. One. Sept. "Once I have spoken, but I will not add again." H. - I have spoken too much, but I will be more cautious. Heb. "I have spoken one thing, and I will not answer; (C.) yea, two things, but I will go no farther." Many of my observations may be too strong, as I am not perfectly aware what may be the designs of Providence in my regard. H.

#book of job

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