.^■^jy^^ I LIBRARY UNIVEttlTY Of CALIPOtNIA V ^' ^->. ^ ^ THE BOOK OF JOB AND THE PROPHETS. Digitized by the Internet Archive in 2008 with funding from Microsoft Corporation http://www.archive.org/details/bookofjobprophetOOkenrrich j55wM.Li|J^ THE I THE ABBEY OF BOOK OF JOB, PROPHETS. TRANSLATED FROM THE VULGATE, AND DILIGENTLY COMPARED WITH THE ORIGINAL TEXT, BEING A REVISED EDITION OF THE DOUAY VERSION, WITH NOTES, CRITICAL AND EXPLANATORY, FRANCIS PATRICK KENRICK, ARCHBISHOP OF BALTIMORE. Prophecy came not at any time by the will of man, but holy men of God spake, inspired by the Holy Ghost."— 2 Peter 1 : 21. BALTIMOKE: KELLY, HEDIAN & PIET. 1859. 69- 61*?'^t ^OAN STAOC Entered, according to Act of Congress, in the year 1859, BY FRANCIS PATRICK KENRICK, la the Clerk's Office of the District Court of the United States for the District of Maryland. BSI4I3 ,351 , GENERAL INTKODUCTION, The Book of Job is now presented to the public, together with the Writings of the Prophets, through a desire to offer a larger instalment of the ancient Scriptures. The revision of the Douay version is continued with a view to remove the slight blemishes that originated in an overscrupulous adherence to the letter of the Vul- gate, which has not characterized in the same degree the Catholic translators of other nations, although equally deferential to its authority. My chief object, however, from the commencement, has been to present in a clear point of view the relation of the Vulgate itself to the text, and thus to furnish a vindication of its integrity. I have, therefore, continued to note, occasionally, at the foot of the page, the Hebrew manuscripts and ancient versions which support its readings, and have pointed to the source of apparent discrepan- cies, often originating in mere difference of punctuation, or in a transposition of letters. This gives the work a literary appearance calculated to detract from its general usefulness, but is otherwise so important, that I have thought it necessary. Not only have I expressed in English some Hebrew terms which the Latin translator had retained, but I have ventured on rendering his Latin in close conformity with the Hebrew, when I found that he had uniformly used a certain word for a Hebrew term, although classical authority might not be found for such usage. Some terms have a definite meaning with ecclesiastical writers, very different from their classical acceptation ; and the local usage of some coun- tries, where Latin was spoke^;!, such as Africa, where some think the 895 VI GENERAL INTRODUCTION. ancient Vulgate was written, greatly modified its original significa- tion. It is a curious fact, that the names of several of the Prophets, and other Scriptural personages, are difierently spelled in the Protestant Bible, according as they occur in the Old or New Testament. Elias is the same as Elijah ; Esaias and Isaiah represent the same indivi- dual. The Douay translators, following the Vulgate, spell the names alike everywhere, without regard to the Hebrew or Greek original in which they occur. Lingard and some other moderns prefer the soft Hebrew to the hissing Greek termination. I have followed their example, and extended it to proper names of similar sound. The propriety of the change I submit for consideration. The closeness with which I press upon the footsteps of Rosen- mliller, and of other learned critics and interpreters not of the Catholic communion, should not startle the devout reader, who natu- rally expects the guidance of the Fathers of the Church in the expo- sition of the Sacred Scriptures. Divine Providence has drawn this advantage from the boldness with which some moderns have examined them, that their historical truth has been established, their sublimity admired, and the excellence of their moral standard acknowledged by men not influenced by reverential feelings. Many have rendered distinct homage to their Divine inspiration. In the domain of philo- logy much has been accomplished which religion may receive as a tribute to her heaven-born greatness. I have not, however, failed to enrich my notes with the treasures of the Fathers. I keep in view the literal force of the text, without excluding the higher meaning, which may belong to certain passages, or of which they may be sus- ceptible. The work is submitted most respectfully to the examina- tion of my venerable colleagues, and most unreservedly to the supreme judgment of the chief Bishop, to whom it belongs to guard the Divine Scriptures from all corruption, that the streams of truth may continue to flow pure and imtainted. BaltimorKi Whitsuntide, 1859. ABBREVIATIONS. Al. Commentary on Isaiah, Psalms, by Joseph Addison Alexander, Professor at Princeton. New York, 1853, 1856. Ar. Arabic version. Chald. Chaldaic Targum. D. Holie Bible, translated by the English College at Douay, 1609. Ed. Editions of Hebrew Bible. Eichhorn. Johann Gottfried, Einleitung in das alte Testament. Gottingen, 1823. Ges. Wilhelm Gesenius, Der Prophet Isaias. Leipzig, 1821. Good. John Mason, Translation and Commentary on Job. London, 1812. H. Hebrew text, or term. Jahn. Johann, Professor auf der Universitat zu "Wien, Einleitung in die gott- lichen Biicher. Wien, 1802. K. Kennicott Vet. Test. Hebr. cum variis lectionibus. Oxoniaj, 1776. MSS. K. L. Isaac Leeser, Translation of Bible. Philadelphia, 1853. Michaelis Joannes David. Gottingae, 1770. P. Protestant version by authority of King James. P. V, marks its agreement with the Vulgate. H. P. with Hebrew text. R. Giambernardo De Rossi, Professore nella R. Univ. di Parma, 1773. MSS. R. mark Hebrew manuscripts found in his collection. R. Rosenmiiller Ernest Frederic, Scholia in Vetus Testamentum. Lipsiae, 1821. R. V. marks his approval of the Vulgate rendering. Sept. Septuagint Vat. marks edition by Cardinal Mai, representing a manuscript of the fifth century. Syr. Syriac version. Passages quoted without references are understood to be in locum. INDEX. PAOE GENEBAL INTRODUCTION, ..... V INTRODUCTION TO THE BOOK OF JOB, ... XV BOOK OP JOB, . . . . . .17 GENERAL INTRODUCTION TO THE PROPHETS, . , 107 INTRODUCTION TO ISAIAH, ..... 115 PROPHECY OF ISAIAH, . . . . 117 INTRODUCTION TO JEREMIAH, ..... 279 PROPHECY OF JEREMIAH, .... 281 LAMENTATIONS OF JEREMIAH, .... 429 INTRODUCTION TO BARUCH, .... 447 PROPHECY OF BARUCH, . . . . . 449 INTRODUCTION TO EZEKIEL, .... 469 PROPHECY OF EZEKIEL, ..... 470 INTRODUCTION TO DANIEL, .... 593 PROPHECY OF DANIEL, ..... 597 INTRODUCTION TO THE MINOR PROPHETS, . . 651 PROPHECY OF OSEE, . , . . . . 653 INTRODUCTION TO OSEE, . . . . 653 PROPHECY OF JOEL, . . . " . . . 681 INTRODUCTION TO JOEL, .... 681 INDEX. PAGE . ' . . .691 INTRODUCTION TO AMOS, .... 691 PROPHECY OP ABDIAH, ..... 711 INTRODUCTION TO ABDIAH, .... 711 PROPHECY OF JONAH, . ■ ' . ' .^ . . 713 INTRODUCTION TO JONAH, .... 713 PROPHECY OP MICHEAS, ..... 723 INTRODUCTION TO MICHEAS, . . . . 723 PROPHECY OP NAHUM, . . - . . . 739 INTRODUCTION TO NAHUM, .... 739 PROPHECY OF HABACUC, . . . . . 745 INTRODUCTION TO HABACUC, . . . . 745 PROPHECY OF SOPHONIAH, . . . . . 753 INTRODUCTION TO SOPHONIAH, . . . 753 PROPHECY OF AQGEUS, . . . . . 761 INTRODUCTION TO AGGEUS, .... 761 PROPHECY OP ZACHARIAH, . . . . .765 INTRODUCTION TO ZACHARIAH, . . . 765 PROPHECY OP MALACHI, ..... 791 INTRODUCTION TO MALACHI, ... 791 J B. INTRODUCTION. The book of Job is confessedly a work of very great antiquity, and a most elegant specimen of Hebrew poetry. Its unity of design, grandeur of description, and well-sustained variety of characters, entitle it to be regarded as an epic of great literary merit. The simple fact that Job, from a most prosperous condition, was reduced to ex- treme misery, attributed by his friends to secret delinquencies, forms the basis of this poem, which is directed to develop and vindicate the Divine counsels in permitting the sufferings of the just. Notwith- standing the bold assertion of Luther, followed by many others, that the work is in the nature of a parable, or fiction, with a view to con- vey instruction, we cannot doubt that Job was a real individual, who met with extraordinary reverses, and received reproaches and cen- sures from his professed friends ; but we are not bound to believe that the discussion took place in the precise terms in which it is re- corded. Yet Jahn, who regards the whole work as a beautiful fiction, is so struck with the consistency of the characters represented, and their views, that he does not hesitate to avow that the writer must have witnessed a dispute such as he describes. The mention of Job, with Noe and Daniel, by the prophet Ezekiel, proves him to be no fictitious personage. This is still more evident from the reference made by the apostle James to his triumphant patience. Without detracting from the historical truth of the work, or its Divine inspiration, it may be supposed that the facts are here pre- sented, and the reasonings recorded, with such ornaments of language and figures as the writer deemed suitable. Even historians enjoy a certain latitude in describing facts, and in giving the substance of addresses. The vehement expressions, by which the natal day of Job is represented as worthy of all detestation, may be regarded as poetic indications of intense suffering, which rendered life almost in- tolerable. " They appear," as St. Augustine observes, " not only harsh. XIV INTRODUCTION. but blasphemous : yet they have their proper meaning, since Job, in his humiliation, sustained a prophetic character, being the type of the Innocent and Holy One, who suffered for the sins of others : ' ille autem gestabat personam magnam magnae prophetiae.' "^ The bold- ness with which he vindicated his innocence is best excused by re- garding him as representing the Son of God, who was altogether free from sin. The necessity of confuting a false principle, that temporal calamities are always proof of moral delinquency, affords, however, a partial justification of his language. His conscience bore him testi- mony that he had discharged with fidelity the duties of his high sta- tion, and that he had exercised beneficence towards his fellow men, BO that he knew no crime rendering him deserving of the chastise- ments that had overtaken him. He was willing to be judged with eqnity, yet he felt that he could not sustain the examination, if His Judge did not lay aside the rightful prerogatives of His supreme power. The testimony of God Himself, at the close, proves how cor- rectly Job had reasoned, although his boldness of speech met with some reproof. In referring the accusers of Job to his intercession for the pardon of their fault, God foreshadowed the great Mediator, who was to offer Himself a victim even for His enemies. Not only is the history of Job foreign to that of the ancient people of God, but the work is void of all reference to the facts of sacred history subsequent to the times of Abraham and Lot, and of all men- tion of the Mosaic institutions. As all other sacred books abound with such references, it is fair, from their absence from this work, to conclude its high antiquity. The scene is laid in the patriarchal age, before the delivery of the written law, and the work itself was evidently cod^osed by one imbued with the primitive traditions of the human family, but apparently unacquainted with the legal ob- servances. The opinion that Moses was the author of it, whilst he sojourned in Madian, is not destitute of probability, since his educa- tion in the court of Pharao qualified him to treat of many points which are here touched, and his familiarity with Arabic, the dialect of the country, accounts for those idioms mixed up with the Hebrew, which abound in the work. Competent judges, such as Michaelis and Jahn, discover nothing in the style which might require us to ascribe it to any other writer than the author of the Pentateuch. The style of history is necessarily simple and unadorned, whilst poetry delights in ornament and elaborate description : but the canticles and *InPt.l03; 8enii.4,ii.8. INTRODUCTION. XV addresses, scattered through the Pentateuch, prove Moses to have been by no means deficient in poetic fire, or brilliancy of imagination. He, who celebrated the overthrow of Pharao and his host in the Red Sea, was capable of composing an entire poem, such as this, sparkling with all the gems of geniiis. Job appears to have been a descendant from Esau, and to have dwelt in Idumea. He is thought by some to have been a cotemporary of Amram, the father of Moses, and to have flourished about seventy years before the coming forth of the people from Egypt. He lived under the law of nature, and, as head of the family, exercised the functions of priest, offering sacrifice, and interceding for his children, and for others. The primitive traditions with regard to the creation of the world, and the suspension of the waters in the firmament, the existence and the fall of angels, the malice of their chief, and the offices assigned the good angels in regard to men, are strongly attested in this work. The example of Job is particularly proposed to recom- mend patience under the severest visitations of Providence ; but, in order to profit by it, we must chiefly fix our attention on the fact of his unqualified submission, without scrutinizing too closely the vehement expressions of his pain. Although we may repel unjust charges, and refute those who take occasion from our misfortunes to suspect secret delinquency, yet we must acknowledge that no plea can avail against the claims of the Divine Sovereignty and Justice. THE BOOK OF JOB. CHAPTER I. 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.'* 2. And there were born to him seven sons and three daughters. 3. And his possession was seven thousand sheep, and three thou- sand camels, and five hundred yoke of oxen, and five hundred she- asses, and a family* exceeding great : and this man was great above all the people of the east.** • 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. 5. And when the days of their feasting were gone about, Job sent to them, and sanctified them :^ and rising up early ofiered holocausts ^ Hub, the flrst-born of Nachor, Abraham's brother (Gen. 22: 21), is thought by some to have given his name to this land, which they suppose to be in the northern part of Arabia, bordering on the Euphrates and Mesopotamia, not far from Charan, where Nachor dwelt. It is, however, more probable that it was a part of Idumea, and derived its name from a grandson of Seir. ^ The name is explained as signifying an afflicted man. Many take him to be the same as Jobab, the fifth in descent from Abraham by Esau (Gen. 36: 33) ; but this opinion rests only on the similitude of the name. ' Perfect. * St. Gregory the Great observes, that *' good actions are not acceptable to God when defiled by the mixture of evil deeds." * n3"1 m^J? Many servants,— or much farm-land. " In all the neighboring countries. ■" They appear to have liept open house for feasting. * On his birth-day, or in his turn. 8 The mode of sanctification probably was by ablution of the body, and abstinence from carnal com- munication. These were held to be preparations for holy rites, according to primeval tradition, of which the traces are found in various nations. 2 18 THEBOOKOFJOB. for every one of them.^° For he said : Lest perhaps my sons have sinned," and, have hlessed" God in their hearts. So did Job all days.*^ 6. Now on a certain day when the sons of God came to stand before the Lord,^^ Satan^* also' was present among them. 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. 8. And the Lord said to him : Hast thou considered my servant Job, that there is none like him on the earth, a simple and upright man, and fearing God, and avoiding evil ?^^ 9. And Satan answering, said : Doth Job fear God in vain ? 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 ? 11. But stretch forth thy hand a little, and touch all that he hath,^ and see if he bless'* thee not to thy face. 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 weift forth from the presence of the Lord. 13. Now upon a certain day, when his sons and daughters were eating, and drinking wine in the house of their eldest brother,^ 14. There came a messenger to Job, and said : The oxen were ploughing, and the asses feeding beside them, 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. ** Tbe morning is •peoially suited for sacrifice and prayer. God is the fount of light and life. " Holocausts were chiefly directed to honor the Divine Majesty. Job acted as priest of his family and -nation, in conformity with ancient tradition. " It bearn a contrary signification. 3 Kings 21 : 13. L. "Renounce." St Gregory M. says : " We should consider how strictly ho watched over their actions, since he showed so great solicitude for the cleansing •of their hearts." " yrom time to time,— constantly. »• A oooncil of angels is represented, in order to give us an idea of the ways of God. See 3 Kings 22 : 19. It is not to be conceived rigorously, mri' is here used, which proves the author to be a Uebrew. It is never found in the discourses, but in one place, which is believed to be incorrect. '* |t3K^n ^'atan means adversary,— the accuser. 1 Pet. 5:8; Apoc. 12 : 10. '* Thin Is «aid to make us sensible, how much God delights in the sincere devotedness of his servants. " Protected him. '• So that. » The term means spread abroad. * Batao 0iig|Mii, tiMt If Job be stdpped of his wealth and children, ho will murmur and blaspheme. " If ha renoanea thee nat,— If he mnrmur not against thy providence. " This implies that Satan can Inflict no injury on the servants of God, unless by divine sufferance. •* Qod, even whilst permitting him, restrains him from indulging the entire impetuosity of assault." St. Orvgnry M. • Tba ediMldeoea la remarked. In order to show how uncertain is worldly Joy, and how liable to most dtettMslBc ebaafa. •• These were deaeradad ftt>m Abraham by Cethura. Gen. 28 : 8, They lived in Arabia Deserta, and are different from those of the same name who lived In Arabia Felix. JOB II. 19 16. And while he was yet speaking, another came, and said : The fire of God^^ fell from heaven, and striking the sheep and the ser- vants, hath consumed them, and I alone have escaped to tell thee. 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. 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, 19. A violent wind came on a sudden from the side of the desert, and shook the four corners of the house, a,nd it fell upon thy children, and they are dead, and I alone have escaped to tell thee.^' 20. Then Job rose up and rent his garments, and having shaven his head,^^ fell down upon the ground, and worshipped. 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 it is done :^° blessed" be the name of the Lord. 22. In all these things Job sinned not with his lips, nor spake he any foolish thing against God.*^ CHAPTER IL HIS PATIENCE IS STILL INVINCIBLE. 1. And it came to pass w^hen on a certain day the sons of God came, and stood before the Lord, and Satan came among them, and stood in His sight,^ =' Lightning. " Bands of marauders. Such incursions were frequent. " This sudden accumulation of evils was calculated to overwhelm Job: but his fortitude proved equal to the severe trial. St. Gregory M. praises him as free from any affected insensibility, or rash rejoicing. ^ These were tokens of grief, according to ancient usage, which were not confined to the Israelites. ^ To the earth, from which man was originally taken. Gen. 2 : 7. ^ This is added by Sept. Vat. " As it hath pleased the Lord, so it is done." ^' Eccl. 5 : 14; 1 Tim. 6: 7. St. Augustin observes that Job, "knowing that the devil could have no power over him, unless permitted by Ilim whose power is supreme, gave all glory to God, and ascribed no power to the devil. For when the devil had taken from him all things, he said: The Lord gave, the Lord hath taken away ; he did not say : The Lord gave, the devil hath taken away : because the devil could have taken nothing unless the Lord had permitted it." In Ps. 90 : 2. ^ At the moment of greatest trial, when calamities rushed upon him, he uttered nothing, nor did he interiorly repine. ^ Another vision is presented. 20 THEBOOKOFJOB. 2. That the Lord said to Satan : Whence comest thou ? and he answered, ai>d said : I have gone round about the earth, and walked through it. 3. And the Lord said to Satan : Hast thou considered My servant Job, that there is none like him on the earth, a man simple and up- right, and fearing God, and avoiding evil, and still keeping his inno- cence ? But thou hast moved Me against him, that I should afflict^ him without cause. 4. And Satan answered, and said : Skin for skin, and all that a man hath he will give for his life.^ 5. But put forth thy hand, and touch his bone and his flesh, and f. then Thou shalt see that he will bless^ Thee to Thy face. 6. And the Lord said to Satan : Behold he is in thy hand ; but save his life.'^ 7. So Satan went forth from the presence of the Lord, and struck Job with a very grievous ulcer, from the sole of the foot even to the top of his head.^ 8. And he took a potsherd and scraped the corrupt matter, sitting on a cinder-heap.^ 9. And his wife said to him ; Dost thou still continue in thy sim- plicity ?'' bless God and die. 10. And he said to her : Thou hast spoken like one of the foolish women :• if we have received good things at the hand of God, why should we not receive evil ?^*^ In all these things Job did not sin with his lips." 11. Now when Job's three friends heard all the evil that had he- 's * Lit '* Swallow him np,"— destroy him. * By tbeM •xprcMiont be intimates, that a man, In order to save hhnself, will consent to the loss of all hit w«alth, and of bia dearest ft-iends. It ia not easy to determine the precise force of the proverbial phrase. * Itonoanee,— evna. * " With the permission U connected a degree of compassion, in order that th« humble serTantof Qod may profit by the annoyance, and tbe enemy may be defeated in his proud attempt." St. Gregory. * This was a speeSes of leprosy, but of tbe most revolting kind. t iri tiK iM.T/(«f «^« Tf)r wdxten v. in slerquUinio. The text says simply that he sat "among MbM." It was a seqaettered spot. * Tha Urm means perfection and integrity. She ridicules his pretensions to exalted virtue, and bids him repoonee Ood, who has abandoned him. SL Augustin (ubi tupra) remarks, that Satau left Job only his wife, not to comfort him, but to aid in tempting him. * Like a wicked woman. The answer of Job was tempered with mildness. lie intimated that she was not such as her laogoace would lead one to belieTe. *o This eonsiaeratloo should reconciie us to the severest Tisitatlons. The favors which Qod bestows, shoold dispose us to bear with trials, when He sal^eots us to them. It is bard to aTold murmuring under heavy afflictions, wbich affect our health and bodily ease, •tpMlally when orged to It by tbe reproaches of our dearest friends. Yet Job resisted these dangerous Infloences. JOB III. 21 fallen him, tliey came every one from his own place,^ Eliphaz the Themanite, and Baldad the Suhite, and Sophar the Naamathite. For they had made an appointment to come together and visit him, and comfort him.^^ 12. And when they had lifted up their eyes afar oif," they knew him not,^^ and crying out they wept, and rending their garments they sprinkled dust upon their heads toward heaven.^^ 13. And they sat with him on the ground seven days and seven nights, and no man spake to him a word :^^ for they saw that the pain was very great.^^ CHAPTER III. JOB EXPRESSETH 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,^ 2. And he said : 3. Let the day perish^ wherein I was born, and the night in which it was said : A man-child is conceived. 4. Let that day be turned into darkness ; let not God regard it from above, and let not the light shine upon it.^ " Their respective countries were probably not far distant. Theman was near Bozra, on the borders of the land of Moab. Jer. 48 : 4. Naama was a city of Idumea. Jos. 15 : 41. " His calamity had come to their knowledge, as he was very distinguished. " When within sight of him, they were deeply afflicted at his condition. '* Although they knew, from certain indications, that it was he, yet they did not recognize his person, he wp,s so changed and disfigured. •^ They cast dust in the air, as was customary in great affliction, and scattered it on their heads. " Through regard for his sufferings, they remained a whole week near him, in entire silence, showing by their manner their deep sympathy. This, of course, does not imply that they never left him during that time. " Good: "The affliction raged sorely." The suffering was intense. * "At length." Good. The visitants manifested their sympathy by their silence: they waited for him to give expression to his feelings. " This sudden burst of feeling appears in strange contrast with the sentiments of perfect submission previously ascribed to Job. From the judgment, however, which God himself pronounced at the close of the scene, we are forbidden to regard it as a criminal imprecation. It must, therefore, be taken merely as the expression of the intenseness of his suffetings, which were such that life seemed intolerable, such as it truly would be without divine consolation and support. It may be considered as a poetic description of the greatness of his calamities, which rendered life a punishment. "There is nothing that I know of," says Good, "in ancient or modern poetry equal to the entire burst, whether in the wildness and horror of its imprecations, or the terrible sublimity of its imagery." Compare Jeremiah 20: 14, 18. "We cannot suspect," says St. Gregory, " that Job uttered curses through impatience at a time when no one stimulated or provoked him, after having humbly praised God on the loss of his children and property, his own bodily affliction, and the reproaches of his wife." ' Let its memory perish. , ^ * These, as St. Gregory remarks, regarding what had long passed, could have nO possible effect. 22 THEBOOKOFJOB. 5. Let darkness, and the shadow of death cover it, let a mist over- spread it, and let it be wrapped up in bitterness/ 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. 7. Let that night be solitary,^ and void of praise/ 8. Let them curse it who curse the day,^ who are ready to raise up a 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 :'^ 10. Because it shut not up the doors of the womb that bare me, nor took away evils from my eyes." 11. Why did I not die in the womb,^^ why did I not perish when I came forth ?*^ 12. Why was I received upon the knees ? Why suckled at the breasts ? 13. For now I should have been asleep and still, and should have rest in my sleep :^* 14. With kings and rulers^'^ of the earth, who build themselves soli- tudes :*^ 15. Or with princes, that possess gold, and fill their houses with silver : 16. Or as a hidden untimely birth I should not be, or as they that being conceived have not seen the light.^^ 17. There'* the wicked cease from tumult, and there the wearied in strength*^ are at rest. 18. And they sometime bound together, are without disquiet, they hear not the voice of the task-master.^ * Syr. faron this interpretation. The day was calamitous. ' Lonely, dreary. ' P. •* Let no Joyfbl voice come therein." The crowing of the cock is probably alluded to. • Soothsayers and others were employed to curse certain days, that they might prove fatal to enemies. Job calls for imprecations on the unhappy night of his birth. It awakened, as it were, and raised up a Leviathan, that is, a crocodile, or monster of the deep. This is spoken of as an ill omen, and image of destruction. L, "That are ready to raise up their mourning cry." • H. P. "The sUrs of its twilight." '" He wishes that the darkness of that night had been altogether unrelieyed by the light of the stars, or the monilog dawn. *' It kept not my eyes fh>m seeing evils. " n. P. " From the womb." lie desired that he had perished at bis birth. " H. txpreMet the premature reception of the new-born infant on the lap— probably of the mother. ** Itut^Ml of mfferlng intensely, he would have been wrapped in the sleep of death. Jt{fra 10 : IS. '* AdfUers of kings, statesmen, and legislators. •• P. •* Built desolate places for themselres." L. •' Ruined places." His rest would have been like that which Is finally attained by the great ones of the world, the most powerful and enterprising, who restore ruined cities to their andent magnlfloeooe, and then sleep in death. " As a fetus dead in the womb. '* Among the dead. " Two oImms are distinguished : the restless oppressors, who keep others in constant suffering, and the oppresMd, whote strtngth is exhausted in endearoiitig to fulfil the task imposed. * ThoM who, M prisoners, labored at public works, no longer bear the commands of the task- master. JOB IV. 23 19. The small and great are there, and the servant is free from his master. 20. Why is light given to him that is in misery, and life to them that are in bitterness of soul,^^ 21. That look for death, and it cometh not, as they that dig for a treasure :^ 22. And they rejoice exceedingly when they have found the grave : 23. ^To a man whose way is hidden, and God hath surrounded him with darkness ? 24. Before I eat I sigh :^^ and as overflowing water, so is my roar- ing :^ 25. For the fear which I feared, hath come upon me ; and that which I was afraid of, hath befallen me.^^ 26. Have I not dissembled ?^ have I not kept silence ? have I not been quiet ? and indignation is come upon me. CHAPTER IV. ELIPHAZ CHARGES JOB WITH IMPATIENCE, AND PRETENDS THAT GOD NEVER AFFLICTS THE INNOCENT. 1. Then Eliphaz the Themanite answered, and said : 2. If we begin to speak to thee, perhaps thou wilt take it ill, but who can withhold the words he hath conceived ?^ • -' Having spoken of the lot of those who are dead, and freed from suffering, he asks, why is it that man is called into life, whilst misery and hittemess of soul await him ? ^ They earnestly desire death, but are disappointed, like persons digging for a treasure. ^ The question asked above must be understood again here : Why is the light of life given to a man, whose future career, full of calamities, is wholly hidden from his knowledge, he being in utter darkness with regard to the course of events 7 ^ Intense affliction caused him to sigh as he took necessary food, which in his stale could scarcely be tasted without an increase of suffering, on account of the frightful state of his mouth and hands. ^ Like the rush of waters, whose sound is heard afar, so was his roaring, the consequence of intense pain. ^ It is not likely that, in the time of his prosperity, he anticipated so severe a visitation ; but, from the time of his afiliction, he was subject to inward terrors and outward trials. ^ St. Jerome understands Job to speak of his moderation in prosperity, as if he made no display of his wealth or power, but acted modestly and peaceably towards others: yet the visitation of God, as if He were displeased, had overtaken him. P. " I w^s not in safety, neither had I rest, neither was I quiet ; yet trouble came." This intimates that he was incessantly agitated and restless from his sufferings: yet, instead of relief, new aflSictions were daily added. » Who can restrain himself from giving utterance to his thoughts, when they are deep and vivid? These sentiments being recorded by divine inspiration, and quoted by St. Paul, are to be received as correct, although they were urged in a manner adverse to Job. The whole discussion was divinely directed to illustrate the principle that temporal calamities befall the just by the secret counsel of God. 24 THE BOOK OF JOB. 3. Behold, thou hast taught many, and thou hast strengthened the weary hands : 4. Thy words have confirmed them that were staggering, and thou hast strengthened the trembling knees : 5. But now the scourge is come upon thee,* and thou faintest : it hath touched thee, and thou art troubled.^ 6. Where is thy fear,^ thy fortitude, thy patience, and the perfec- tion of thy ways ?* 7. Remember, I pray thee, who ever perished being innocent ? or when were the just destroyed ?® 8. On the contrary, I have seen those who plough iniquity, and sow sorrows, and reap them,^ 9. Peristing by the blast of God, and consumed by the breath of His wrath. 10. The roaring of the lion, and the voice of the lioness, and the teeth of the whelps of lions are broken : 11. The tiger' hath perished for want of prey, and the young lions are scattered abroad. 12. Now there was a word spoken to me in private, and my ears, by stealth as it were, received the veins of its whisper.^ 13. In the horror^° of a vision by night, when deep sleep is wont to hold men, 14. Fear seized upon me, and trembling, and all my bones were affrighted :" 15. And when a spirit passed before me, the hair of my flesh stood up. 16. There stood one whose countenance I knew not, an image be- fore my eyes," and I heard a voice as it were of a gentle air :" 17. Shall man be justified in comparison of God," or shall a man be purer than his Maker ? * **TIm aeoarg*" it not mentioned. Good : *'The turn is now thine own." * CoBfoonded. * Pear of God,— piety. * EilphM intimatet that u Qod bM abandoned bim, he cannot have served him with the devotedness wbicb be profeseed. * Bodi Instanoe* oecar : bat God docH not leave the patience of his servants unrewarded. '' Prov. 22 : 8; Gal. 0: 7. The figure of the farmer who reaps after ploughing and sowing, is highly ex- pnMlv*. * H. P. "Tb« Hob.** Four difbrent t«rmt arc here employed for the lion. They are used as images of tha proud and violvBt man. * IL V. St Gregory explains It of Merat inipiratlont, which Elipbai claims to have received. *" TuBiBltooas thoughts. " They trembled. " Tb* ibrm was not distlnoi, although its reality was manifest. " Tba tarm Is ao taken. 8 Kings li) : 13. L. *■ A whisper, thon a (louder voice) I heard." ** Infra 88 : 4. R. after SobulUnf : " Shall man b« Justified in the sight of God, or shaU a man be pure balbrahU Maker r JOB V. 25 18. Behold, they that serve Him are not steadfast," and in His angels He found wickedness :^® 19. How much more shall they that dwell in houses of clay,^^ who have an earthly foundation, be consumed as with the moth ?^^ 20. Erom morning till evening they shall be cut down : and be- cause no one understandeth,^® they shall perish forever. 21. And they that shall be left,^^ shall be taken away from them : they shall die, and not in wisdom. CHAPTER V. 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.^ 2. Anger indeed killeth the foolish, and envy slayeth the little one.^ 3. I have seen a fool with a strong root,^ and I cursed his beaute- ous place'* immediately. 4. His children shall be far from safety, and they shall be de- stroyed in the gate,* and there shall be none to deliver them. 5. Whose harvest the hungry shall eat, and the armed man shall take him by violence,^ and the thirsty shall drink up his riches.^ " Infra 15 : 15 ; 2 Pet. 2: 4; Jude 6. " They that serve Ilim" are " His angels." II. P. " He put no trust in his servants." Infra 15 : 15. He created them with free will, and consequently capable of falling away, that the perseverance of the faithful might be the more meritorious, as St. Gregory teaches. *® The fall of the angels was known from primitive tradition grounded on divine revelation. Pride of some kind is believed to have been the oecasion of their fell. " In earthly bodies. 2 Cor. 4:7. " Angels fell whose nature is sublime, and whose gifts were eminent. Man, moulded of clay, is more liable to transgress. " R. V. Because no one adverts to his perishable condition, men generally rush to destruction. ^ P. " Doth not their excellence which is in them go away?" In death all their boasted excellence vanishes. * Of the angels. Good remarks : " As placed in opposition with the first clause of the verse, it neces- sarily alludes to the heavenly servants and angels, contrasted with man in the course of the preceding address." ^ He intimates that Job was carried away by false zeal and impatience. "The little one" and " the fool" mean the man deficient in understanding and piety. ' With wealth and offspring. * P. "Ilis habitation." H. also means what is beautiful. I have combined both meanings, as " beauty" alone cannot suit, v. 24. * Condemned in judgment. ® P. " And taketh it even out of the thorns." The seizure of the harvest is meant. Probably V. should read: "ipsam." ■" R. V. P. "The robber swalloweth up their substance." The children are despoiled of the substance which their father seemed to have secured. 26 THEBOOKOFJOB. 6. Nothing upon earth is done without a cause,^ and sorrow doth not spring out of the ground.^ 7. Man is born unto trouble,^*' and the bird" to fly. 8. Wherefore*' I will pray to the Lord, and address my speech to God: 9. Who doeth great things, and unsearchable and wonderful things without number : 10. Who giveth rain upon the face of the earth, and watereth all things :^ 11. Who setteth up the humble on high, and lifteth up in safety" those that mourn : 12. Who bringeth to nought the designs of the malignant, so that their hands cannot accomplish what they had begun : 13. Who catcheth the wise in their craftiness,** and disappointeth the counsel of the wicked :*® 14. They shall meet with darkness in the day, and grope at noon- day as in the night. 15. But He shall save the needy from the sword of their mouth," and the poor from the hand of the violent. 16. And to the needy there shall be hope, but iniquity shall stop her mouth." . 17. Blessed is the man whom God correcteth :*® refuse not therefore the chastening of the Lord : 18. For He woundeth and cureth, He striketh and His hands heal. 19. In six troubles** He will deliver thee, and in the seventh,^ evil shall not touch thee. 20. In famine He will deliver thee from death ; and in battle from the power of the sword. 21. Thou shalt be hidden from the scourge of the tongue :^ and thou shalt not fear calamity" when it cometh. * p. "Affliction oometh not forth from the dost." V. intimates that the evils of lift spring from the eondnet of the indiridaal. * It is not Independent of our own will. » P. V. "Ad labortm." It hears this meaning. " P. *• As the sparks fly upward." Syr. Ar. Sept. L. <' As young hirds take up their flight." ** ** As if he said plainly : I ask Him by whom I know that these things are given." St. Gregory M. " Gives waters to fertilise the earth. P. " Upon the flolds." »♦ V. •• Eriffit ionpitate.** L. •' That those who mourn may rise high to happiness." " These words are quoted by 8t Paul, 1 COr. 3 : 19 ; whence St. Gregory infers, that the speeches of the fHrads of Job are authoritati?a, although thoy were improperly applied by them to his reproof and con- dmnation. " Artful, perran*. " R. V. Tb« tword of the mdkith denotes a malignant tongue. " Ps. 106 : 42. " Seasonable chastisement if an exercise of divine mercy. ProT. 8 : 11, 12; Ueb. 12 : 6. » In many troubles. " At length. " Ps. 80 : 21. "Of any kind. JOB VI. 27 22. At destruction and famine thou shalt laugh i^" and thou shalt not be afraid of the beasts of the earth. 23. But thou shalt have a covenant with the stones of the land,^^ and the beasts of the earth shall be at peace with thee. 24. And thou shalt know that thy tabernacle is in peace, and visit- ing thy beautiful place^^ thou shalt not^ fail. 25. Thou shalt know also that thy seed shall be multiplied, and thy offspring like the grass of the earth. 26. Thou shalt enter into the grave in full age,^ as a shock of corn is brought in its season. 27. Behold, this is even so, as we have searched out : which thou having heard, consider it thoroughly in thy mind. CHAPTER VI. JOB MAINTAIXS 1. But Job answered and said : 2. that my sins, whereby I have deserved wrath,* and the ca- lamity that I suffer,^ were weighed in a balance. 3. As the sand of the sea this would appear heavier :^ therefore my words are full of sorrow :** 4. For the arrows of the Lord are in me,* the rage*^ whereof drinketh up my spirit, and the terrors of the Lord war against me. 5. Will the wild ass bray over herbage ? or will the ox low when he standeth before a full manger ? ^* In conscious security. ^' Ps. 90 : 12. ^ P. " Habitation." Supra v. 3. ^ P. " Sin." L. " Thou shalt miss nothing." Judges 20 : 16. ^ V. " Abundantia." The text means ripe age. ^ II. means indignation, or grief. V. paraphrases. P. " ! that my grief were thoroughly weighed." He does not compare his sins with his calamities; but he expresses a desire, that his intense sufferings were weighed as in a scale, that they might be somewhat understood. ^ This may also be understood of the pain of mind which he suffers. Prov. 17 : 25. ^ HeaTier than the sand. "• P. " Are swallowed up :" are difRcult of utterance. The weight which oppresses his heart, leaves him scarcely power to express his feelings. R. thinks that it means, that his words had been unguarded, from the intenpeness of his sufferings. * He regards himself as one pierced by arrows shot by the Almighty, to whom he traces his sufferings. * The term signifies heat, rage, poison. As a man wounded with a poisoned arrow, he feels burnt up by the poison which penetrates his veins. The rage is the restless state thereby produced. Exhaustion is the result of the latent working of tke poison. 28 THE BOOK OF JOB. 6. Or can an unsavory thing be eaten, that is not seasoned with salt ? or can a man taste that which when tasted bringeth death V 7. The things which before my soul would not touch, now through anguish are my meats.^ 8. Who will grant that my request may come : and that God ma;y give me what I look for ?* 9. And that He that hath begun^° may destroy me, that He may let loose His hand,'^ and cut me off? 10. And that this may be my comfort, that afflicting me with sor- row. He spare not, nor I contradict the words of the Holy One.^ 11. For what is my strength, that I can hold out ? or what is my end" that I should keep patience ? 12. My strength is not the strength of stones, nor is my flesh of brass." 13. Behold, there is no help for me in myself, and my friends" also are departed from me. 14. He that taketh away mercy^® from his friend, forsaketh the fear of the Lord. 15. My brethren have passed^^ by me, as the torrent that passeth swiftly in the valleys. 16. Upon them that fear the hoary frost, the snow falleth.'* ' The term thus rendered by St. Jerome, who took it for two words meaning " cakes of death," is of very difficult interpretation. The phrase is more commonly understood : " Is there any taste in the white of an egg?" P. * Things of which he had an entire disgust, served him as food in his desolate condition. • Death. •" By the afflictions which God sent him, the work of his dissolution was commenced. " The hand of Qod seemed tied up, whilst Job was still alive. He desires that it be rather stretched forth to strike and cut him off. The desire of death, as a relief from so much suffering, was tempered with resignation. '* Job felt comforted, that although Qod spared him not, but afflicted him sererely, he did not murmur or oppose the divine will. « He intimates his sentiments in regard to Him who strikee him, by calling him The Holy One." St Gregory M. ** What is the limit of my power of endurance. '* This is a striking disclaimer of insensibility to suffering. Divine grace sustained him. '* H. ii thought to be equivalent to help, or support. R., however, explains it here of '^ comfort," in which sense it was taken by St. Jerome. Job intimates that his professed friends fail in their duty towards him, by reftuing him sympathy. ** P. " To htm that is afflicted, pity tlundd be th(twed." The verb is not expressed in tlie text; but the meaning obviously is that the withholding of pity from the afflicted proves the want of the tear of God, which disposes men fbr the performanee of every duty. '^ U. V. " Have dealt deoeltAilly as a brook." Torrents in Palestine were suddenly fbrmed by showers of rain, but their ehannels soon became dry when the rain ceased : on which account they served as an image of disappointed hopes. The friends of Job, whom he styles his brethren, withheld the consolation which their former profvsaions had led him to expect ** P. refer* this to the torrents, *' whieh are blackish by reason of the ice, and wherein the snow is hid." Sept as well as 8t Jerome, understood the term of persons who feared, and they took the sentence as pr ovrb i al. stgnlfying that those who fcar and shun a slight evil, are often overtaken by one that is gr««t«r. Byr. Chald, fevor this TsrsioB. • JOB VI. • 29 17. At the time when they are scattered^^ they perish : and after it groweth hot they are melted out of their place. 18. The paths of their steps are turned aside :^° they walk in vain, and perish. 19. Consider the paths of Thema,^^ the ways of Saha,^^ and wait a little while.23 20. They are confounded, because I have hoped i^'* they are come also even unto me,^^ and are covered with shame. ^1. Now ye are come :^ and now seeing my affliction ye are afraid.^^ 22. Did I say : Bring to me, and give me of your substance ? 23. Or deliver me from the hand of the enemy, and rescue me out of the hand of the mighty ?^^ 24. Teach me, and I will hold my peace : and if I have been igno- rant in anything, instruct me. 25. Why have ye opposed the words of truth,^ whereas there is none of you that can reprove me ?^ 26. Ye dress up speeches only to rebuke, and ye utter words to the wind.^' 27. Ye rush in upon the fatherless,® and ye endeavor to overthrow* your friend. 28. However, finish what ye have begun :^* give ear and see^ whether I lie!^« " When the waters in the hot season cease to flow freely in their beds, they scatter in small channels, and soon disappear altogether. Chald. explains it of the bed of the stream being dried iip. -'^ Troops of travellers turn aside from the direct road, in quest of water; but after much fatigue, are disappointed, and sometimes perish through extreme thirst. -' A part of Arabia. Isai. 21 : 14 ; Jer. 25 : 23. The inhabitants were descended from Thema, son of Ismael. Gen. 25: 15. - In Arabia Deserta. . ^ II. is in the past tense. The paths and ways are explained of travellers. P. " The troops of Tema looked, the companies of Sheba waited for them." ^ II. " Because he had hoped." This is understood of each one. They were confounded, finding them- selves disappointed. "' The text means rather : " unto it :" the place where they expected to find water. ^ P. " Ye are nothing," — of no service. ^ The sight of his sufferings filled the visitants of Job with dismay. * lie had asked no relief from them. ^ P " How forcible are right words !" 11. means " weak," but is thought to be used ironically. R. con- jectiires that l^f^DJ is put for l]f^D3 "how sweet!" ^ V. is free. P. "But what doth your arguing reprove?" Job remonstrates with his visitants on their untimely rebukes. " How rashly do you reprove what you hear me utter, whilst you know not the causes of my suffering, and yourselves utter things which are reprehensible ?" St. Gregory. ^' P. ''Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind?" He blames them for seeking matter of reproach in his speeches, which, as those of a man almost rendered desperate by intense suffering, should be regarded as thrown to the wind. St. Jerome explains it of the visitants, who directed all their discourse to rebuke him, and uttered words to the wind, thoughtlessly. ^^ His desolation rendered him like an orphan, whom it is cruel to attack. '^ P. " Dig a pit for." R. observes that St. Jerome expressed the force of H. ="* This is rather paraphrastic. The text has iVxiH vhich may mean to "wish," or to "begin." P. " be content." " jj^ p_ «Look upon me." ^ H. P. " It is evident to you if I lie." Job challenges them to scrutinize his conduct. so THE BOOK OF JOB. 29. Answer,^ I beseech you, without contention :^^ and speaking that which is just, judge ye.* 30. And ye shall not find iniquity on my tongue, neither shall folly sound in my mouth. "^^ CHAPTER VII. JOB DECLARES THE MISERIES OF MAN's LIFE : AXD ADDRESSES HIMSELF TO GOD. 1. The life of man upon earth is a warfare, and his days are like the days of a hireling.^ 2. As a servant longeth for the shade,' as the hireling looketh for the end of his work, 3. So I also have had empty months,^ and have numbered to myself wearisome nights. 4. If I lie down to sleep, I say : "When shall I arise ? and again I look for the evening, and am filled with sorrows even till darkness."* 5. My flesh is clothed with rottenness and the filth of dust, my skin is withered and drawn together. 6. My days have passed more swiftly than the web is cut by the weaver,* and are consumed without any hope. 7. Remember that my life is but wind,** and my eyes shall see good things'' no more. 8. Nor shall the sight of man behold me :^ Thy eyes are upon me, and I shall be no more.* 9. As a cloud is consumed, and passeth away : so he that shall go down to helP° shall not come up." " p. "Return." lie inTites to a new investigation. " P. "Let it not be lni(iuity,"— let the examination be just ** P. " My righteousness is in it." He looks with confidence to his being Justified. *> P. " Cannot my taste discern perverse things ?" Some refer this to conscience. R. *' Cannot my taste diatingoish and feel misfortune?" * The text U InterrogatiTo. * RepoM during the heat of day, or at its close. * P. " Months of vanity/^ of care and anguish. * P. " When shall I arise, and the night be gone? and I am full of tossingn to and fro unto the dawn- inga of the day." This refers all to the night, which appears long to the sufferer. St. Jerome understood the text of night and day alternately. At night Job longed for the dawn of day, and in the dny he looked forward anxiously for the approach of night » P. " My days are swifter than a weaver's shuttle." R. after Schultens sajrs that U. means the woof. The same image is employed. Isa. 88 : 12. , ■ That pasaes quickly. ' Shall not again see the goods of life. ■ Lit " The eye of him that seeth me" shall not see me any more. ■ 1 pass tnm Thy sight I shall soon cease to be among the living. » He that has pained to a future life. " Shall not return to life. JOB VII. 31 10. Nor shall he retvirn any more into his house, neither shall his place^^ know him any more. 11. Wherefore I will not refrain my mouth, I will speak in the affliction of my spirit : I will talk in the bitterness of my soul. 12. Am I a sea, or a whale, that Thou hast inclosed me in a prison ?'^ 13. If I say : My bed shall comfort me, and I shall be relieved speaking with myself on my couch : 14. Thou dost frighten me with dreams, and terrify me with visions. 15. So that my soul rather chooseth strangling,^'' and my bones death.^* 16. I have done with hope, I shall now live no longer : spare me, for my days are nothing.^® 17. What is a man that Thou shouldst magnify him ? or why dost Thou set Thy heart upon him 1" 18. Thou visitest him early in the morning, and Thou pro vest him suddenly. ^^ 19. How long wilt Thou not spare me, nor suffer me to swallow down my spittle ?^^ 20. I have sinned, what shall I do to Thee, Keeper of men ?^ why hast Thou set me opposite to Thee,^^ and I am become burdensome to myself?^ 21. Why dost Thou not remove my sin, and why dost Thou not take away mine iniquity ? Behold now, I shall sleep in the dust : and if Thou seek me in the morning, I shall not be.^ ** The place is figuratively said to know the master, from his familiarity with it. " lie asks, Is he like the raging sea, that must be inclosed within certain limits, or like a sea monster, that need be controlled ? His weakness should plead in his behalf, that he need not be subdued by severe affliction. P. " Thou settest a watch over me." " Suspendium. H. signifies suffocation, loss of breath. ** Finding no relief on his couch, or sitting up, he desires to be freed from his pains, and to meet death speedily, rather than have his bones eaten into and consumed. This is said with a view to represent the wretchedness of his condition. '" Good observes : " So St. Jerome, correctly, Farce mild." *■" Why dost Thou regard him? Ps. 8:5. '' Unexpected trials are meant. *■' It is a proverbial expression. "^^ lie acknowledges his sinfulness before God, and asks what shall he do to appease divine justice. God is styled guardian or observer of men, whose conduct He searches into with unfailing scrutiny. Job maintained his innocence against his accusers, but acknowledged to God his sinfulness ; because, although free from crime, he was not absolutely faultless. -» As an object against which the Divine arm is directed, as a target to be shot at. He feels that the arrows of God are planted in him. "^'^ Life is a burden, which he can scarcely support. ^ As life is so short and uncertain, which may be terminated before the morrow, he appeals to God for the immediate exercise of mercy, which will redound to the Divine glory. THE BOOK OF JOB. CHAPTER VIII. BALDAD, UNDER PRETENCE OF DBPENDING THE JUSTICE OF GOD, ACCUSES JOB, AND EXHORTS HIM TO RETURN TO GOD. 1. Then Baldad the Suhite answered, and said : 2. How long wilt thou speak these things, and how long shall the words of thy mouth be like a strong wind ?^ 3. Doth God pervert judgment ? or doth the Almighty overthrow that which is just ?^ 4. Although thy children have sinned against Him, and He hath left them in the hand of their iniquity :^ 5. Yet if thou wilt arise early to God, and wilt beseech the Al- mighty : 6. If thou wilt walk clean and upright, He will presently awake imto thee, and will make the dwelling of thy justice peaceable :" 7. In so much, that if thy former things were small, thy latter things would be multiplied exceedingly. 8. For inquire of the former generation, and search diligently into the memory of the* fathers : 9. (For we are but of yesterday, and we know^ nothing, for our days upon earth are but a shadow :) 10. And they^ shall teach thee : they shall speak to thee, and utter words out of their hearts. 11. Can the rush be green without moisture ? or a sedge-bush grow without water ? 12. When it is yet in flower, and is not plucked up with the hand, it withereth before all herbs. 13. Even so are the ways of all that forget God, and the hope of the hypocrite shall perish :* * Boisterotu md vain. * He Tindicates the Divine decrees as Jntt and equitable, insinuating that Job has assailed thera. ' The children of Job are said to hare been left in the hand, that is, in the power of their iniquity, to lufliBr its penalty. Baldad takes for certain their sin, of which Job entertained only some apprehension ; for which, ncTertheless, Baldad holds him accountable, as if it were his fault. * P. •• Prosper the abode of thy righteousness." Baldad holds forth to Job the prospect of grpat bless- ings, if he practise Tirtuo. * H. P. ** Their fathers." lie refers to primeval tradition, to memorable fkcts celebrated and trans- mitted. * Infra 14 : 2; Ps. 143. The experience of Job and his coevals was confined to a small space of time: they appeared as men of a f«w days, who knew but little. Their wisdom necessarily rested on the teach. ing and testimony of their ancestors. '' Their ancestors. * The hypocrite is soon discovered, and Is overtaken by Divine justice. JOB IX. 33 14. His folly shall not please him, and his trust shall be like the spider's web. 15. He shall lean upon his house,^ and it shall not stand ; he shall prop it up, and it shall not rise : 16. He seemeth to have moisture before the sun cometh,^*^ and at his rising^^ his blossom shall shoot forth. 17. His root shall be thick upon a heap of stones, and among the stones he shall abide. 18. If one swallow him^^ up out of his place, it shall deny him, and shall say : I know thee not.^^ 19. For this is the joy^"* of his way, that others may spring again out of the earth. 20. God will not cast away the simple, nor reach out His hand to the evil doer : 21. UntiP thy mouth be filled with laughter, and thy lips with rejoicing. 22. They that hate thee^ shall be clothed with confusion : and the dwelling of the wicked shall not stand. CHAPTER IX. JOB ACKNOWLEDGES GOD's JUSTICE j ALTHOUGH HE OFTEN AFFLICTS THE INNOCENT. 1. And Job answered and said : 2. Indeed I know it is so, and that man cannot be justified, com- pared with God.^ ^ The spider's web is called his house. The vain hopes of the hypocrite are likened to it. " In the sun, whilst exposed to his rays. " 11. P. " In his garden." The hypocrite is compared to a shrub, or herb, that shoots up for a time, and then withers. MSS. K. has IDJJt which may refer Tto the weeds springing up on the roofs. Ps. 128: 6. 13 p_ («if he destroy him." The herb being plucked up, its place is no longer perceptible. So does the hypocrite vanish out of sight. *^ The place is represented as ignoring it. " Transient. New plants and flowers succeed under the influence of the sun: so other men take the place of the wicked, who are snatched away. " Baldad intimates that joy awaits Job, if he seek God sincerely. '^ This appears addressed to Job, in the confidence of his turning to God. It may be understood of those who hate God, who are afterwards called " the wicked." * n. P. "IIow should man be just with God?" In the sight of God, who sees the secrets of the human heart, no man can be strictly just. Ps. 142 : 2. " Whosoever ascribes to himself the goods which he has received, contends against God with His own gifts." St. Gregory M. 3 '8t THEBOOKOFJOB. 3. If He will contend with him, he cannot answer him one for a thousand.^ 4. He is wise in heart, and mighty in strength, who hath resisted Him, and hath had peace ?' 5. He removeth mountains, and they which He overthroweth in His wrath know it not.** 6. He shaketh the earth out of her place, and the pillars^ thereof tremhle. 7. He commandeth the sun, and it riseth not :® and shutteth up the stars as it were under a seal. 8. He alone spreadeth out the heavens,^ and walketh upon the waves of the sea.* 9. He maketh Arcturus, and Orion, and Hyades,® and the inner parts'® of the South. 10. He doeth things great and incomprehensible, and wonderful, of which there is no number. 11. If He come to me, I shall not see Him : if He depart, I shall not understand." 12. If He examine on a sudden, who shall answer Him ? or who can say : Why doest thou so ? 13. God, whose wrath no man can resist, and under whom they stoop that bear up the world. ^^ 14. What am I then, that I should answer Him, and address words toHim?^3 ' If God make a strict scrutiny, man cannot answer the many points on which he may be arraigned. ' H. P. " Who hath hardened himself against Him, and hath prospered." R. V. The image is taken from a restive animal. The latter verb may be translated : "escaped," or " prospered;" the corresponding noun means peace, which includes safety and success. " The perverse mind is filled with confusion by that very thing, whereby it rises against God." St Gregory M. * God suddenly removes mountains by the shock of an earthquake. In like manner He casts down and overthrows the great ones of the earth, when they least expect it, and are wholly unconscious of the power which proatrates them. * The earth is spoken of by the Mored writers as supported by pillars. This, if taken literally, does not eonflict with divine inspiration, which was given them to know and communicate to the readers supernatural truth. In matters merely natural, they may have written according to prevalent ideas. * The rising and setting of the sun and the appearance of the stars are regulated by the law of the Creator, who retains abeolute control over their movements. Although Ue interrupts not their course. He has them entirely in His power. "* The heavens are represented as a pavilion spread out. * Ills control over the raging billows is thus expressed. The miracle of Christ walking on the waves WM among the most splendid evidences of His Divinity. * Ath, Ke$n, Kitnah, are the Hebrew names hero employed, which designate the three great northern eonstellations. From the earliest period, men turned to the contemplation of the heavens. •" H. P. '* The chambers." The southern constellations are spoken of under this general appellation. " God being a spirit, approaches and leaves us without our perceiving it. He is ever with us, since He ia everywhere; but He is said to approach, or withdraw, according to His operations on our souls. " II. P. "God will not withdraw His anger, the proud helpers do stoop under Him." V. seems to understand the lords and prinws of the earth by •* the helpers of prido" mentioned in the text. " U. P. ** Choose out my words." JOB IX. • 35 15. Although I should have any just thing,^^ I would not answer, but would make supplication to my Judge. 16. And if He should hear me when I call, I should not believe that He had heard my voice.^^ 17. For He may crush me in a whirlwind, and multiply my wounds, even without cause.^ 18. He alloweth not my spirit to rest,^^ and He filleth me with bit- terness. 19. If strength be demanded, He is most strong : if equity or judg- ment, no man dare bear witness for me.^^ 20. If I would justify myself, my own mouth shall condemn me : if I would show myself innocent. He shall prove me wicked.^^ 21. Although I should be simple,^^ even of this my soul shall be ignorant,^^ and I shall be weary of my life. 22. One thing, there is that I have spoken, both the innocent and the wicked He consumeth.^ 23. If He scourge, let Him kill at once, and not laugh at the pains of the innocent.^ 24. The earth is given into the hand of the wicked,^^ He covereth the face^ of the judges thereof: and if it be not He, who is it then t^ '* Job professes his unwillingness to justify himself before God. He prefers throwing himself on Divine mercy. " Even if God vouchsafed to hear him, he could not persuade himself of the reality of so much con- descension. '" The absolute control of God over man is expressed in this way. God can scourge or crush him with- out any special occasion furnished for such Divine visitation, being free to treat His creatures as He pleases; but He is guided in all things by Wisdom, Goodness, and Justice. " H. P. " He will not suffer me to take my breath." Job thus represents his own incessant sufferings. Svpra 7 : 19. ** This version of St. Jerome, which is supported by Chald., is preferred by Good. P. " Who shall set me a time to plead ?" " Job abandons all idea of justifying himself in the Divine Presence, being conscious that in his words enough will be discovered to warrant his condemnation. He does not intimate that God would judge him unjustly ; but he feels that grounds for a severe sentence would easily be found, if he were rigorously judged. ^ Innocent, perfect. ^* He dares not rely on his own innocence, although he was conscious of no grievous fault. 1 Cor. 4 : 4. " How rashly should I complain of the judgment of my Creator, whilst through my darkness and infirmity I know not myself?" St. Gregory. ~ He does not fear to say, that God visits the good and wicked alike with chastisements, yet doubtless with discriminating and just judgment. ^ This is a bold expression, the result of intense sufiFering. Job desires to be at once taken out of life, and not left in pain, as if it delighted God to see a just man suffer. " Let no one condemn the words of the author, who received the approval of his judge. They are to be examined the more carefully and thoroughly, in proportion as they sound more harshly." St. Gregory M. ^ H. "Wickedness." -' When a wicked prince reigns, the judges are covered as with a veil, being used as. tools of his tyranny. ^ Job asks, if these evils come not from God, to whom must they be ascribed ? He maintains that all the evils of life, which are common to the good and wicked, are directed by the same Judge and Lord. They all fall under the control of His Providence. 86 THEBOOKOFJOB. 25. My days have been swifter than a post :^ they have fled away and have not seen good. 26. They have passed by as ships carrying fruits,^ as an eagle flying to the prey. 27. If I say : I will not speak so : I change my countenance,^ and am tormented with sorrow.^ 28. I fear all my works,'* knowing that Thou dost not spare the offender.^ 29. But if so also I am wicked, why do I labor in vain ?^ 30. If I be washed as it were with snow-waters, and my hands shine ever so clean : 31. Yet Thou wilt plunge me in filth, ^^ and my garments shall abhor me.** 32. For^ I answer not a man that is like myself: nor one that may be heard with me equally in judgment. 33. There is none that may be able to reprove both,^ and to put his hand between both. 34. Let Him take His rod away from me, and let not His fear ter- rify me. 35. I will speak, and will not fear Him :^ for I cannot answer while I am in fear. CHAPTER X. 1. My soul is weary of life, I will let go my speech against myself,* I will speak in the bitterness of my soul. "Good. "A courier." L. •* A runner." "Chald. Light boats carried along by the stream. "Good. ** n. V. '• I will forget my complaint, I will leave off my heaviness, and comfort myftelf." H. means to light up the countenance with joy. V. expresses the previous state of suffering. *' 11. P. " I am afraid of all my sorrows :" I am seized with horror, at the consideration of the multi- tude of evils which oppress me. " II. 1'. •' Knowing that Thou wilt not hold me innocent,"— knowing that God would find cause for inflicting them. " Holy men are uncertain without losing confidence, and are confident without becoming carelvM through security." ift. Gregory .M. ■ Why attempt to Justify himselff '• "Such is the real meaning." Good. ** WliutuTcr effort he might make for his justification, would be fruitless, since the Searcher of hearts would always find abundant matter for a severe judgment. Ue compares himself to a man who has wa»bi-d himself in snow-water, and cleansed his hands thoroughly, and yet is cast into a miry ditch, from which be comes forth with garmentf covered with mud. These are flguratively said to abhor him, because he views them with disgust, ** In the suppoNed judgment between God and himself, he should not have to answer a follow mortal. Job avows Ills inability to defend himself in the Divine Pri>>od Himself. * If Goit withdraw the scourge. Job purposes entering into a defence of his conduct. ' U. I>. *• I will leave my complaint upon myself." I will give utterance to my " dwrk thoughts" re* gardlng my condition. - ' JOB X. 37 2. I will say to God : Do not condemn me : tell me why Thou judgest me so ? 3. Doth it seem good to Thee that Thou shouldst crush me,^ and oppress me, the work of Thy ow^n hands,^ and help^ the counsel of the wicked ? 4. Hast Thou eyes of flesh ; or seest Thou as man seeth ? 5. Are Thy days as the days of man, and are Thy years as the times of men :^ 6. That Thou shouldst inquire after my iniquity, and search after my sin ? 7. And Thou knowest that I have done no wicked thing, whereas there is no man that can deliver out of Thy hand. 8. Thy hands have made me, and fashioned me wholly round about : and dost Thou thus cast me down headlong® on a sudden ? 9. Remember, I beseech Thee, that Thou hast made me as the clay, and Thou wilt bring me into dust again. 10. Hast Thou not pressed me out as milk, and curdled me like cheese ?^ 11. Thou hast clothed me with skin and flesh : Thou hast put me together with bones and sinews : 12. Thou hast granted me life and mercy, and Thy visitation^ hath preserved my spirit. 13. Although Thou conceal these things in Thy heart, yet I know that Thou rememberest all things.^ 14. If I have sinned, and Thou hast spared me^^ for an hour : why dost Thou not sufi'er me to be clean^^ from my iniquity ? . 15. And if I be wicked, woe unto me : and if just, I shall not lift up my head,^^ being filled with aflSiction and misery.^^ 2 H. means to oppress, as calumnior in V. God oppresses no one : but Job, intensely suffering, uses the term to express the severity of his trial. " This is said by way of interrogation, so as to imply the denial of it. I know, then, that my sufferings are not unjust, and I feel them the more painfully, because I know not why they are justly inflicted." St. Gregory M. '' H. P. " That thou shouldst despise the work of thine hands." * R. V. H. literally signifies to shine upon. Under the image of a bright countenance favor and sup- port are expressed. ' Good writes : "The translation of St. Jerome is altogether in point." ^ Good. " Wilt Thou utterly devour me?" The image is of a beast swallowing up its prey. ■" The conception and gradual formation and development of the embryo are here stated. It is nowise inconsistent with delicacy or grandeur to describe this operation of nature, in which the Divine power is exercised. * Inspection, care. 3 H. P. " I know that this is with Thee." V. paraphrases it. God is said to conceal that which He does not bring forward for the consideration of men. 10 p u Then Thou markest mo." II. means to guard, preserve, and treasure up in memory. V. adds : "for an hour." ^^ P. " Thou wilt not acquit me." " Whether wicked or just, he dares not bear himself boldly before God. " H. P. " I am full of confusion : therefore see Thou mine affliction," The former term, which means ignominy, may be understood of his loathsome disease. n THEBOOKOFJOB. 16. And for pride^* thou huntest me as a lioness/^ and again Thou tormentest me wonderfully.^® 17. Thou renewest Thy witnesses against me, and multipliest Thy wrath upon me, and pains war against me.^^ 18. Why didst Thou bring me forth out of the womb ? that I had been consumed, that eye might not see me ! 19. I should have been as if I had not been, carried from the womb to the grave. 20. Shall not the fewness of my days be ended shortly ? suffer me, therefore, that I may lament my sorrow^^ a little : 21. Before I go and return no more, to a land that is dark and covered with the mist of death : 22. A land of misery and darkness, where the shadow of death, and no order, but everlasting horror dwelleth.^® CHAPTER XL 80PHAR REPROVETH JOB FOR JUSTIFYING HIMSELF, AND INVITETH HIM TO REPENTANCE. 1. Then Sophar, the Naamathite, answered, and said: 2. Shall not he that speaketh much,^ hear also ? or shall a man full of talk be justified ?2 3. Shall men hold their peace to thee only ?^ and when thou hast mocked others, shall no man confound thee ? ** U. may be referred to the noun "head," or "affliction," of the preceding verae. St. Jerome inter- preted it of the lifting up of the head proudly. It is more generally taken of the increase of affliction. '* It ifl In the masculine gender. ^* II. P. "Again Thou phowej«t Thy^t^lf marvellous upon mo." St. Jerome expressed the wonderful character of the Divine treatment, which consisted in its great severity. " H. P. ** Changes and war are against me." He was successively assailed by afflictions, as by an armed bout. M p, njtke comfort" The term signifies to indulge in joy. Supra 9 : 27. See Ps. 38 : 14. " This translation Is flree as R. observes, which, however, happily expresses the meaning. P. "The light it as darkness." St. Gregory observes, that "the darkness of eternal death covers those places, and separates all the damned fh)m the light of life." The future state is plainly expressed. Job regarded It in a general way as the end of the trials and sufferings of life, but he cherished the hope of a happy change. ' R. v. P. *• Shall not the multitude of words be answered f" Sophar insists on his right to be heard In reply to Job, whom he charges with lo<]uacity. ' Shall he make out his rasi>, and preclude a reply f Shall his fluency be taken as an evidence of the Justice of hlH cause? » H. P. "Should thy lies make men bold their peace V Good remarks : " The rendering of St. Jerome is far preferable." JOB XI. 39 4. For thou hast said : My word is pure, and I am clean in Thy sight. 5. And I wish that God would speak with thee, and would open His lips to thee, 6. That He might show 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. 7. Peradventure thou wilt comprehend the steps of God,^ and wilt find out the Almighty perfectly ? 8. He is higher than heaven, and what wilt thou do ? He is deeper than hell, and how wilt thou know ? 9. The measure of Him is longer than the earth, and broader than the sea.^ 10. If He overturn all things,^ or press them together,^ who shall oppose him ?^ 11. For He knoweth the vanity of men,^*^ and when He seeth ini- quity, doth He not consider it ?^^ 12. A vain man is lifted up into pride,^ and thinketh himself born free^^ like a wild ass's colt. 13. But thou hast strengthened thy heart,^'* and hast spread thy hands to Him. 14. If thou wilt put away from thee the iniquity that is in thy hand, and let not injustice remain in thy tent : 15. Then mayst thou lift up thy face without spot,^^ and thou shalt be steadfast, and shalt not fear. 16. Thou shalt also forget misery, and remember it only as waters that are passed away. 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 daystar. ■ — - — — — — — - — ' 1 ■ " IT. P. '• And that they are double to that which is." The Divine wisdom is far above our most sub- lime conceptions. L. "It is double to that which is in our possession." * H. P. "Canst thou by searching find out God?" ^ The Divine immensity is strikingly described. '' Sweep them before Him. ' Shut them up as in prison. ' Who can oppose Ilim effectually ? ^^ Good. "The men of falsehood," — corrupt men. " God comprehends human weakness and perversity. 12 p_ u Yain man would be wise." L. " The heartless who acqnireth intelligence." J3 p^ "Though man be born as a wild ass's colt." Man naturally knows nothing of the high counsels of God, and is wild and rebellious. " n. P. *• If thou prepare thine heart." Sophar suggests the means by which Job may recover Divine faTor. " Cheerful, without blemish. '^ P. "Age." The period of his prosperity, in the decline of life, shall be brighter than the meridian blaze. " L. "Thy obscurity." \ THE BOOK OF JOB. 18. And thou shalt have confidence, hope being set before thee ; and having dug around,^^ thou shalt sleep secure. 19. Thou shalt rest,^^ and there shall be none to make thee afraid : and many shall entreat thy face.^ 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.^ CHAPTER XIL job's reply to sophar. he extols god's power and wisdom. 1. Then Job answered, and said : 2. Are then ye alone men,^ and shall wisdom die with you ?^ 3. I also have a heart^ as well as ye : neither am I inferior to you:'' for who is ignorant of these things which ye know ?^ 4. He .that is mocked by his friend as I, shall call upon God, and He will hear him : for the simplicity of the just man is laughed to scorn.** 5. The lamp despised in the thoughts of the rich, is ready for the time appointed.^ 6. The tents of robbers prosper, and they provoke God boldly, whereas it is He that hath given all into their hands :^ 7. But ask now the beasts, and they shall teach thee : and the birds of the air, and they shall tell thee : " p. " Thou Bhalt dig al>out thee." The security enjoyed by an army well entrenched, is used as an image of that which Job might hope to enjoy. »» LeT. 26 : 6. * Shall petition thee. "i Lev. 26 : 16. ^ P. ^'The glTJng up of the ghost" Their hope being disappointed, they perish suddenly, passing away like a breath of air. ' n. P. *'■ No doubt but ye are the people." This is said ironically. V. expresses the same meaning by way of question. ' lie asks: Shall there be no wise men in the world after their death? "Does not he that thinks himself alone to be wise, imagine that wisdom shall die with him?" St. Gregory M. * II Heart Is taken for the undersUnding. Jn/ra 21 : 3; Prov. 14: 2. * Lit. *' Falling beneath you;" as a man in a struggle with one stronger than himself. Job does not acknowledge their superiority to him, lest it should prt^udice his cause. Infrot 13 : 2. * The maxima which they put forward. * R. V. '' The meaning of V. is, that the just man, who is compared to a lamp dimly shining, in the estimate of the rich, is reserved to shine with increased lustre at a time divinely appointed. P. "lie that is ready to slip with hit feet is a< a lamp despised in the thought of him that is at ease." A man ready to totter and fall In business pursuit^ is compared, by the prosperous, to a lamp that is dying out. * The daring acts of robbers are in manifest disregard of the blessings bestowed on them by God. R. takes the last phrase to mean, that the robber holds his God In his hand, deeming everything lawful which gratifies his cupidity. ^ JOB XII. 41 8. Speak to the earth and it shall answer thee : and the fishes of the sea shall tell.^ 9. Who is ignorant that the hand of the Lord^^ hath mad^" all these things ? 10. In whose hand is the soul of every living thing, and the spirit of all flesh of man. 11. Doth not the ear discern w^ords,^^ and the palate of him that eateth, the taste ? 12. In the aged^^ is wisdom, and in length of days prudence. 13. With Him is wisdom and strength. He hath counsel and under- standing. 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. 15. If He withhold the waters, all things shall be dried up : and if He send them out, they shall overturn the earth. 16. With Him is strength and wisdom :^^ He know^et^ both the deceiver, and him that is deceived.^ 17. He bringeth counsellors to a foolish end,^^ and maketh judges fools. 18. He looseth the belt of kings, and girdeth their loins with a cord.2« 19. He leadeth away priests^^ without glory,^ and overthroweth nobles. 20. He changeth the speech of the truthful,^ and taketh away the doctrine of the aged. 21. He poureth contempt upon princes,^^ and relieveth them that were oppressed.^ 22. He disco vereth deep things out of darkness, and bringeth up to light the shadow of death.^ " He refers to all animals as affording evidence of Divine Providence. " niiT'-T' This is the only place in the dialogues in which this name is used. Several manuscripts have T\rm which Jahn judges to be the true reading. The disputants being Arabs, are not supposed to use the name by which the Israelites designated God. " H. P. " In all these." ^2 jnfra 34 : 3. '^ The hoary headed. " Is. 22 : 22; Apoc. 3 : 7. " In prison, or by sickness. ^^ H. differs from v. 13. " H. P, "Are His." They are under His control. '» P. " Spoiled." L. "Bereft of sense." Also v. 19. " Good. "Their authority He dissolveth." ^ Binds them as prisoners. 21 p "Princes." H. signifies priests, but sometimes princes. 2 Kings, 8 : 18. ^ L. " Bereft of sense." ^ He suffers them to change their views, and lead others astray. -' He takes from them that judgment which they had acquired by experience. -' He brings them low, makes them objects of contempt. P. L. "The belt of the mighty He looseneth." ^ Things that lay deeply buried. 4$ THE BOOK OF JOB. 23. He multiplieth nations, and destroyeth them, and restoreth them again after they were overthrown. 24. He setteth astray the heart^ of the princes of the people of the earth, and deceive th them^ that they walk in vain where there is no way. 25. They grope as in the dark, and not in the light : and He maketh them stagger like men that are drunk. ^ CHAPTER XIII. JOB PERSISTS IN MAINTAINING HIS INNOCENCE; AND REPROVES HIS FRIENDS. 1. Behold my eye hath seen all these things, and my ear hath heard them, and I have understood them all. 2. According to your knowledge I also know : neither am I inferior to you. 3. Yet^ I will speak to the Almighty, and I desire to reason with God. 4. Having first shown that^ ye are forgers of lies, and maintainers of perverse opinions.^ 5. And I wish ye would hold your peace, that ye might be thought to be wise men.** 6. Hear ye therefore my reproof, and attend to the judgment of my lips. 7. Hath God any need of your lie,* that ye should speak deceitfully for Him ? 8. Do ye accept Hia person,^ and do ye endeavor to judge for God ? 9. Or shall it please Him, from whom nothing can be concealed ? or shall He be deceived as a man, with your deceitful dealings ? " The nnderaUnding. * He suffers tbem to embrace pernicious and impracticable measures. * Their inconstancy and irresolution liicen them to a drunken man. * dSiK. Oood thlnlis that II. has liere the force of an interjection : Would that! " The same term here is interpreted as an exclamation : •' What forgers— are ye !" * P. *' Te are all physicians of no talue." St. Jerome interprets it conformably to the preceding: mem- ber. Good maintains that this Terslon aocordswith the primary signification of XD1 "fabricators of emptiness." * Prov. 17: 28. * False reasoning. * Job charges his censors with espousing the cause of Qod with false seal, and condemning him as Justly punished for delinquency. He calls this accepting of the person of God, as men who prejudge a c«u8o firom the high position of a party. lie maintains that such course is not pleasing to God Himself, who wills only truth and Justice. JOB XIII. 43 10. He will reprove you, because in secret'' ye accept His person. 11. When He shall move Himself,^ He will trouble you : and His dread shall fall upon you. 12. Your remembrance shall be compared to ashes,^ and your necks shall be reduced to clay.^^ 13. Hold your peace a little while, that I may speak whatsoever my mind shall suggest to me.^^ 14. Why do I tear my flesh with my teeth,^ and carry my life in my hands ?^^ 15. Although He should kill me, I will trust in Him :^^ yet I will reprove^^ my ways in His sight. 16. And He shall be my Savior :^^ for no hypocrite shall come before His presence. 17. Hear ye my speech, and receive with your ears hidden truths.-^'^ 18. If I shall be judged,^^ I know that I shall be found just. 19. Who is he that will plead against me ? let him come :^^ why am I consumed holding my peace ?^ 20. Two things only do not to me, and then from Thy face I shall not hide myself: 21. Withdraw Thy hand far from me,^^ and let not Thy dread ter- rify me. ' Contrary to their profession of impartiality. ^ P. "Shall not His excellency make you afraid?" A sense of the Divine Majesty prevented the free- dom of their judgment in regard to Job. ^ P. " Remembrances." Things alleged by them are compared to ashes, which are easily scattered to the winds. *" St. Gregory takes the neck to denote pride : " The neck is reduced to clay, when each proud man is humbled in death, and the haughty flesh is consumed by worms." V. "Your bodies to bodies of clay." L. " Your high places to high places of clay." Their weak reasonings seem to be represented under these figures. *^ H. P. " Let come on me what will." He is resolved to speak at every hazard. '^^ From intense suffering he felt prompted to tear his flesh with his teeth. " This is a familiar expression for imminent danger of life. Ps. 118 : 109. " Although God should deliver him over to death, Job maintained confidence that the justice of his cause would be divinely manifested. H. has J<7, instead of 17, which is represented by all the ancient versions, and several MSS. P. V. St. Gregory writes: "In this respect, the just man is distinguished from the unjust, that he proclaims the praise of Almighty God even in adversity; he is not broken down by misfortune, he does not fall when his glory vanishes, but his strength becomes more manifest when he is stripped of external things." " P. "Maintain." L. "Argue." Good: "Justify." The U., which is forensic, generally means to reprove, or condemn. ^'^ Schnltens, after Sept.: "This shall be my salvation." The sincerity of his proceeding inspires him with confidence of success. " P. " My declaration." L. "Demonstration." '^ H. P. " Behold now, I have ordered my cause : arranged my defence." He was supported by the testimony of his conscience. God Himself had pronounced his eulogy. Supra 1 : 8. " Job refers to God, whose judgment he invites. *' If he remain silent, under the imputations of his accusers, he shall soon die from his sufferings, aggravated by the unjust judgments of men. ^' He desires relief from intense suffering, that he may plead his cause. He feels as one pressed down by the Divine hand. 44 THE BOOK OF JOB. 22. Call me, and I will answer Tliee : or else I will speak, and do Thou answer me.^ 23. How many are my iniquities and sins? make me know my crimes and offences. 24. Why hidest Thou Thy face, and thinkest me Thy enemy ?^ 25. Against a leaf, that is carried away with the wind. Thou showest Thy power ; and Thou pursuest dry stubble.^^ 26. For thou writest bitter things^ against me, and consumest me^ for the sins of my youth. 27. Thou hast put my feet in the stocks,^ and Thou observest all my paths, and considerest the steps of my feet ;^ 28. Who am to be consumed as rottenness, and as a garment that is moth eaten. CHAPTER XIV. JOB DECLARES THE SHORTNESS OP MAN's DAYS ; AND PROFESSES HIS BELIEF OF A RESURRECTION. 1. Man born of a woman,^ living for a short time, is filled with many miseries. 2. He cometh forth like a flower, and is destroyed, and fleeth as a shadow, and never continueth in the same state.^ 3. And dost Thou think it meet to open Thy eyes upon such a one, and to bring him^ into judgment with Thee ? " Having God present to his mind, he submits his conscience to the Divine scrutiny, offering to be questioned on his conduct, or to lay his own statement before his Judge. This implies an extraordinary communication. " He remonstrates with Qod as avoiding the examination, and treating him as an enemy, whose ex- planations are declined. No error could possibly be ascribed to Him ; but His manner of dealing with Bis servant is meekly complained of. '* He compares himself to a leaf, or to dried stubble, and deems it unworthy of the Divine Majesty to pursue him closely. " Passest a severe sentence. To write is taken in a judicial sense. ** P. "Makest me to possess." The verb means to make inherit. Job complains that the sins of early life are fixed on him as an inheritance, so that he bears their penalty, although he has long since forsaken them. L. '^ Assignest unto mo." Qood: "Mukest me chargeable." " Holding him prisoner. ** The meaning is, that he is guarded and confined, as if a circle were traced, out of which ho dare not go. • Of a weak stock; " As If it were said : What strength can he have who was born of weakness?" St. Gregory M. • Supra 8:9; Ps. 143 : 4. H. P. '• ConUnueth not" The other words are added. • H. P. «« Me." JOB XIV. 46^ 4. Who can make him clean that is conceived of unclean seed ?^ is it not Thou only ?^ 5. The days of man are short,^ and the number of his months is with Thee : Thou hast appointed his bounds which cannot be passed/ 6. Depart a little from him, that he may rest, until his wished-for day come, as that of the hireling.^ 7. A tree hath hope : if it be cut, it groweth green again, and the boughs thereof sprout. 8. If its root be old in the earth, and its stock be dead in the dust, 9. At the scent of water it shall spring, and bring forth leaves, as when it was first planted.^ 10. But when man dieth, and is. stripped and consumed,^^ I pray, where is he ? 11. As if the waters should depart out of the sea, and an emptied river should be dried up : 12. So man, when he is fallen asleep, shall not rise again till the heavens pass away ;^^ he shall not awake, nor rise up out of his sleep. 13. Who will grant me this, that Thou mayst protect me in hell,^^ and hide me till Thy wrath pass, and appoint me a time when Thou wilt remember me ?^^ 14. Shall man that is dead, thinkest Thou, live again ? all the days in which I am now in warfare, I expect until my change come. 15. Thou wilt call me, and I will answer Thee : to the work of Thy hands Thou wilt reach out Thy right hand.^^ * H. P. "Who can bring a clean thing out of an unclean ?" St. Jerome paraphrased the latter term. The corruption of nature is pleaded in extenuation of actual faults. Ps. 4 : 7. * n. P. " Not one." The paraphrase here is freer. No mortal can cleanse and preserve in purity the corrupt son of Adam. " P. "Determined." '' The period of human life is determined by a Divine decree, which, however, is passed with full fore- sight of all contingencies: "For God, with foreknowledge of all that was to come to pass, decreed before all ages how all things should take place throughout ages." St. Gregory M. * R. V. Job asks that man be spared during the short term of his life, and left to await in peace the reward to which even the hireling looks forward. ' n. P. " Like a plant." The inherent power of trees to bud and branch anew, is contrasted with the condition of man in death. A tree altogether dead does not revive ; but sometimes a living fibre remains in a tree apparently dead, which is brought out by water reaching its roots. Pliny relates remarkable instances. ^° n. p. " He giveth up the ghost, and where is he?" As regards this life, he is no more. " n. p. " Till the heavens be no more." Job exchides all idea of return to life, such as some Oriental nations expected to take place after the lapse of ages. ■^ In the region of the dead. " He could wish to ileep in death, and then return to life; but, as this is not to be hoped for, he looks for another change, the regaining of prosperity after his great suffering. " H. P. « Thou wilt have a desire to the work of Thy hands." The favor and regard of the Creator for His works encourage Job to hope for relief, which St. Jerome expresses by the figure cf reaching out the hand to the sufferer. 4S THE BOOK OF JOB. 16. Thou indeed hast numbered my steps,^ but spare^^ my sins. 17. Thou hast sealed up my offences as it were in a bag,^^ but hast cured^^ my iniquity. 18. A mountain falling cometh to nought, and a rock is removed out of its place.^* 19. Waters wear away the stones, and with inundation the ground by little and little is washed away :^ so in like manner Thou shalt destroy man. 20. Thou hast strengthened him for a little while, that he may pass away forever :^^ Thou shalt change his face,^ and shalt send him away. 21. Whether his children come to honor or dishonor, he shall not understand.^ 22. But yet his flesh, while he shall live,^ shall have pain, and his soul shall mourn over him.^ CHAPTER XV. ELIPHAZ RETURNS TO THE CUARGE AGAINST JOB, AND DESCRIBES THE WRETCHED STATE OF THE WICKED. 1. And Eliphaz, the Themanite, answered, and said: 2. Will a wise man answer as if he were speaking in the wind,^ and fill his stomach with burning heat ?^ » Infra 31 : 4, 84 : 21 ; Prov. 6 : 21. '" The Terb thus rendered by St Jerome is more commonly understood of watching and observing, so that the two members of this verse correspond. I*. " Dost thou not watch over my sin ?" " As persons were wont to deposit money in a bag, and seal it up, so God is represented as keeping the sins of Job carefully in remembrance. '* P. ''Thou sowest up." The Terb means to rub with wax, so that the same meaning is conveyed in each member of this verse. ^ In earthquakes such changes are occasionally efTected. * The constant rush of waters wears away rocks. The soil gradually formed over stony ground, is washed away by copious rains, or streams which overflow their channels. Man's hopes likewise vanish under the visitation of Qod. " This is by way of paraphrase. U. P. "Thou prevailest forever against him, and he passeth. « His condition. " The departed know not the state of their children who survive them. They can have no natural knowledge of the things of this life. Wo cannot determine what knowledge they may have by Divine oommunication. •^ Thin clause is inserted. The text says that his flesh shall have pain, referring apparently to the state of the body after death, which, though it be insensible to pain, is humiliating. St. Jerome under- stood the text of the just man sulTerlng in life. "» The soul of the departed may be said to regret her separation firom the body. In this life, the soul of the sufferer mourns over the condition of the body. , ' Lit. " Windy knowledge," empty and vain. > 11. P. '"' With the east wind." Bold and presumptuous sentiments and expressions are meant by these figures. JOB XV. 4T • 3. Thou reprovest him by words, who is not equal to thee,^ and thou speakest that which is not good for thee. 4. As much as in thee/ thou hast made void fear,^ and hast taken away prayers^ from before God. 5. For thy iniquity hath taught thy mouth/ and thou imitatest the tongue of blasphemers.^ 6. Thy own mouth shall condemn thee, and not I : and thy own lips shall answer^ thee. 7. Art thou the first man that was born, or wast thou made before the hills ? 8. Hast thou heard God's counsel,^'^ and shall His wisdom be in- ferior to thee ?" 9. What knowest thou that we are ignorant of? what dost thou understand that we know not ? 10. There are with us also aged and ancient men,^^ much elder than thy father s.^^ 11. Is it a great matter that God should comfort thee ?^^ but thy wicked words hinder this.^^ 12. Why doth thy heart elevate thee,^^ and why dost thou stare^^ with thy eyes, as if thou wert thinking great things ?^^ 13. Why doth thy spirit swelP® against God, to utter such words out of thy mouth ?^*^ 14. What is man that he should be without spot, and he that is born of a woman that he should appear just ? ^ II. p. " Should he reason with unprofitable talk, or with speeches, wherewith he can do no good ?" V. applies it to Job, as addressing God. * This clause is thrown in by St. Jerome, * Set aside the fear of God. " Given occasion to their being neglected. P. " Prayer." L. " Devotion." ■' Eliphaz alleges, that impiety dictated the expressions of Job, or he may be understood to say, that his language betrays impiety. « H. P. '■ Of the crafty." ' P. " Testify against thee." V. gives the literal meaning. *" F. P. "Secret." " H. P. " Dost thou restrain wisdom to thyself?" L. " Is wisdom therefore of little esteem with thee ?" Eliphaz asks, whether he claims an intimate knowledge of the Divine counsels to the prejudice of the claims of others to wisdom?" '■- Eccl. 18 : 8. " It is in the singular in the text. Eliphaz relies on the judgment of men of age and experience, who support his views. There were men still alive more aged than even the father of Job. " H. P. "Are the consolations of God small with thee?" The words of the visitants may be meant, on which Job, however, set no value. " P. "Is there any secret thing with thee?" R. interprets it: Dost thou not appreciate the word addressed to thee with so much lenity ? Good. " The addresses of kindness before thee ?" "• R. V. " Wink. '' The last clause is by way of paraphrase. 19 « Turn." St. Gregory says : " Blessed Job, in mentioning his works, did not at all swell up against God, for he humbly stated what he had truly done." •-» R. tl THEBOOKOFJOB. 15. Behold, among His saints, none is unchangeable :^^ and the hea- vens^ are not pure in His sight. 16. How much more is man abominable, and worthless, who drinketh iniquity like water ? 17. I will show thee, hear me : and I will tell thee what I have seen. 18. Wise men confess, and disown not their fathers :^ 19. To whom alone^ the land was given, and no stranger^ passed among them. 20. The wicked man is proud^ all his days : and the number of the years of his tyranny is uncertain.^ 21. The sound of dread is always in his ears : and when there is peace, he always suspecteth treason.^ 22. He believeth not that he may return from darkness to light,^ looking round about for the sword on every side.^ 23. When he moveth himself to seek bread, he knoweth that the day of darkness is ready at his hand. 24. Tribulation shall terrify him ; and distress shall surround him, as a king that is prepared for the battle. 25. For he stretcheth out his hand against God, and strengtheneth himself against the Almighty .^^ 26. He runneth against Him with his neck raised up,*^ and is armed with a fat neck.^ 27. Fatness hath covered his face ; and the fat hangeth down on his sides. ^ 28. He hath dwelt in desolate cities, and in desert houses that are reduced into heaps. ^ '-' II. p. " He putteth no trust in His saints." Their inconstancy and liability to fall are implied. This, howeyer, is not to be understood of those who are in glory. Supra 4 : 18. '^ The angels, although without blemish, are not pure, compared with the Divine sanctity. ^ The things handed down from their fathers, wise men confess and hide not. This verse depends on the furegoing. " To the just sorvantfl of Qod. ^ No invading foe. Eliphaz maintHins that the Just are protected by Qod in the possession of their land« and are secured from hostile aggression. " SSinn?D H- J'- "Travaileth with pain." St Jerome appears to have read SSinHD " II. I'. "The number of years is bidden to the oppressor." lie knows not when he may be cut off. » F. "In prosperity the destroyer shall come upon him." lie may fall suddenly by the hand of an aiuwMiD. H. V. '" He does not hope to escape calamities, which are meant by darkness. * Ho always fears assassination. "■ Eliphaz affects to portray Job. ■ With proud bearing. " To run against God with the neck raised up is to do boldly such things as displease the Creator." St. Gregory M. "^ r. ** With the thick bosses of his bucklers." The attack of the impious man on God is likened to that of a proud enemy, with stiff neck and uplifted shield, rushing on his foe. " The prosperity which led to his impiety, is siKuified, by representing him as a man with full cheeks and distended sides. "The powerful man who is wicked, is armed against God, inasmuch as swollen with temporal goods against the precepts of truth, ho lifts himself up with carnal confidence." St. Gregory M. ** His prosperity ends in desolation. JOB XVI. - 49 29. He shall not be enriched ; neither shall his substance continue ; neither shall he push his root^^ in the earth. 30. He shall not depart out of darkness : the flame^'' shall dry up his branches, and he shall be taken away by the breath of His^ mouth. 31. He shall not believe, being vainly deceived by error, that he may be redeemed with any price. ^^ 32. Before his days be full, he shall perish :^ and his branches shall wither away. . 33. He shall be blasted as a vine when its grapes are in the first flower, and as an olive tree that casteth its flower. ^^ 34. For the congregation of the hypocrite is barren, and fire shall devour the tents of those who love to take bribes. 35. He conceiveth mischief,'^ and bringeth forth iniquity, and his womb prepareth deceits. ^^ CHAPTER XVI. JOB EXPOSTULATES WITH HIS FRIKXDS ; AND APPEALS TO THE JUDGMENT OF GOD. 1. Then Job answered, and said : 2. I have often heard such things as these :^ ye are all troublesome comforters. 3. Shall windy^ words have no end ? or is it any trouble to thee to speak ?^ ^ St. Jerome, as R. observes, understood by II., which means perfection, the growth and strength of the roots. The permanency of race, as well as general prosperity, may be signified by this figure, ''' A scorching wind, or a lightning flash. "^ This appears to be referred to God. The Divine breath blows away the wicked. ^ H. P. "Let not him that is deceived, trust in Tanity : for vanity shall be his recompense." The im- pious man is warned not to trust in wealth, honor, or other worldly support; for he shall find himself empty-handed and desolate. V. signifies that the man who is deceived by false principles, need not hope to escape the destruction that awaits him, whatever sacrifices he may make. ^^ The image of a tree is still had in view. Its fruit shall not attain to maturity, and its branches shall wither. "■* The translation is somewhat free. The image of a vine casting its unripe grapes, and of an olive tree casting its blossoms, is employed to represent the wicked man, suddenly cast down from a high position. *^ V. Dolorem. It bears this meaning. " Ps. 7 : 15 ; Isai. 59 : 4. The image of conception and parturition is employed. Good writes : " Their womb worketh up a deceit." P. uses '-belly." L. "Body;" but the figure is plainly that of the womb, which is boldly employed by the sacred writer. St. Gregory M. remarks that the term is taken for the mind, which conceives designs of good or evil. ^ Job does not call in question the abstract maxims which his censors lay down, but he disputes their application to his case. 2 Vain. ^ P. « What emboldeneth thee that thou answerest?" L. " What compelleth thee?"' 4 50 THEBOOKOFJOB. 4. I also could speak like you : and would God your soul were in my soul's stead.'* 5. I also will comfort^ you with words, and shake my head at you.^ 6. I would strengthen you with my mouth, and would move my lips as sparing you/ 7. But what shall I do ?® If I speak, my pain will not rest : and if I hold my peace, it will not depart from me.^ 8. But now my sorrow^*^ oppresseth me, and all mj limbs" are brought to nothing. 9. My wrinkles^^ bear witness against me, and a false speaker^^ riseth up against my face, contradicting me. 10. He hath gathered together his fury against me,^^ and threaten- ing me^^ he gnasheth with his teeth upon me : my enemy beholdeth me with terrible eyes.^^ 11. They have opened their mouths upon me, and reproaching me they have struck me on the cheek ; they are filled with my pains.^^ 12. God hath shut me up^^ with the unjust man, and iath delivered me into the hands of the wicked. 13. I that was formerly so wealthy, am all on a sudden broken to • * The soul ia taken for the person. The meaning is : that you were in my place. He is not to be considered as seriously desiring that they should be aflBicted. * He states what he might do in imitation of them, but docs not intimate that such would be his conduct. The verb expressed by comfort, means to join together, or heap up. P. '* I could heap up words against you." To comfort with words seems, in V., to mean to comfort merely in words, or it may be taken ironically. • Insultingly. This shows that the former term should be understood in an unfavorable sense. ■■ Instead of rejoicing in their misfortune, he would offer them consolation and encouragement, and restrain his lips from every expression that might give them pain. P. "The moving of my lips should assuage your grief." O. '• With my own mouth will I overpower you, till the quivering of my lips shall fall." ■ This clause Is not In the text. ' B- V. *" The nomlnatiTe Is not expressed. St. Jerome and R. Eben-Ezra understand sorrow. L. " He hath made me weary." " P. •• Thou hast made desolate all my company." T\1}^ means assembly ; but was here applied figuratively to the members of the human body, according to R., Levi, Ralbag, and St. Jerome. Q. "Thou bast struck aghast all my witnesses." " The disease called elfphantiasU, with which Job was afflicted, manifested itself in wrinkles all over the body. They testified that he was suffering from a divine visitation. K. understands the verb of binding fast, inasmuch as Job was bound fast by disease, which disabled and distressed him. " t^nO vat%n» fuUtltood or leantifss. St. Jerome takes it in the former sense; R. prefers the latter. The leanness of his face was an evidence of his suffering. P. " My leanness rising up in me beareth witness to my face." 0. " My calumniator riseth up against me ; he chargeth me to my face.'' '* H. P. " He teareth me in his wrath." This seems to be referred to God, whose severe visitation is likened to the action of a wild bvast tearing its prey. The boldness of Oriental Imagery Is here strikingly displayed. " P.