Fear him, and receive with respect whatever he shall appoint. (Haydock) --- And all. Hebrew, "he fears not any that are wise of heart." He knows that the most intelligent (Calmet) must confess their ignorance, when they attempt to examine his divine nature. Simonides being desired by Hiero to express his sentiments on this subject, always requested more time to consider of it. Quia, inquit, res videtur mihi tanto obscurior, quanto diutius eam considero. (Cicero, Nat. i. 60. Select\'e6 e Prof. i. 3.) --- "With thee (says St. Augustine, Confessions i. 6.) stand the causes of all instable things," &c. (Haydock) --- Those who are really wise, will therefore adore God's judgments in silence, while the presumptuous will be forced to yield. This is the excellent conclusion of all that had been said. (Pineda) --- The sentence is beautiful, but ill-applied (Haydock) to Job. (Philip) See Proverbs iii. 7. (Haydock) --- He convinced the other three with sound arguments, "and this last and most arrogant disputant with silence." (Worthington) CHAPTER XXXVII. Then. Septuagint, "After Eliu had ceased to speak." (Haydock) --- Lord. That is, an angel speaking in the name of the Lord. (Challoner) --- The name Jehova (Haydock) here occurs, though it never does in the speeches; whence many have inferred that the Lord spoke in person; which argument, however, is not conclusive; and that this work was written after the apparition in the burning bush. (Calmet) --- The Hebrew edition would at least be given after that event. --- Whirlwind, designed to strike the senses, (Haydock) and to represent the distressed condition of Job. (Pineda) --- This awful appearance imposed silence upon all. (Haydock) --- Some think that a time was allowed for reflection and repentance, before God passed sentence; but the Septuagint, &c., seem to suppose that the cause was decided as soon as Eliu had ended his discourse. (Calmet) --- God discusses the controversy, and gives sentence in favour of Job. (Worthington) Words. Many explain this as a condemnation (Calmet) of the last speaker, (Du Hamel) who would otherwise pass without any reproach, (Haydock) though he had spoken with less reserve than the rest. (Calmet) --- Pineda allows that this opinion is very plausible; but he thinks that Job himself is reprehended, not for any grievous offence, but for indiscreet expressions, chap. xli. The context also seem to require this, as Job take it to himself, chap. xxxix. 33. (Calmet) --- The change of persons might rather imply the contrary: Who is this? Eliu. 3. Gird up thy loins. Job. (Haydock) --- Can we admit that the devil got the victory; or, that God falsely declared that Job had spoken right? chap. xlii. (Houbigant) --- Did not the latter maintain the truth with greatest zeal, while his friends certainly mixed unskilful words or inferences with sentences of the greatest consequence? His face I will accept, that your folly be not imputed to you; for you have not spoken right things before me, as my servant Job hath, chap. xlii. 8. Hebrew, "Who is this that darkeneth counsel, by words without knowledge?" (Protestants) "Who is the who concealeth counsel from me, keeping words in his heart, and thinketh to hide from me?" (Septuagint) Eliu pretended to explain the counsels of God, and perhaps did not utter all that he had in his mind; but God condemns the very harbouring of thoughts, which are contrary to truth and justice. (Haydock) --- Job's friends laboured under great prejudices, and condemned him without cause, (Calmet) thinking that they were doing a service to God, like those who put the apostles to death, and persecuted Catholics on account of their religion. But this plea will not excuse them. Here one line suffices to refute the long harangue (Haydock) of Eliu; (St. Gregory; Ven. Bede; Tirinus, &c.) though we have observed, (Haydock) some understand the words to be addressed to Job, as a rebuke for his too warm expressions. (St. Chrysostom; St. Augustine, &c.) (Calmet) --- The remainder of the discourse is designed for Job's instruction. (Haydock) --- Hoc (Eliu) despecto ad erudiendum Job verba vertuntur. (St. Gregory) Loins, like one about to engage in an arduous task, (Haydock) or journey, (Calmet) to explore the ways of divine Providence. (Haydock) --- Answer my reasons, if thou art able. (Calmet) --- Hebrew, "make me know." (Haydock) --- Only the Creator hath perfect knowledge of all his works, as may appear by induction or example: 1. of inanimate; 2. of living things, ver. 39. (Worthington) Foundations. The Hebrews placed the earth in the centre of the universe, resting upon nothing, (chap. xxvi. 7., and xxxvi. 30.) or upon itself. See Hesiod, Theog. 325. (Calmet) --- These questions seem intended to shew, that if God has created all things for man, he will not surely neglect to watch over him. (Menochius) Upon it. He speaks of the world as of a vast house, (Calmet) or palace, (Menochius) in which the Architect has shewn his art. (Haydock) Sons. Septuagint, "all my angels." Hence it appears that the angels were among the first of God's works, formed probably at the same time with the heavens, (Calmet) or light, Genesis i. 3. (Haydock) --- The praise of the stars is figurative, (Calmet) as they tend to raise our hearts to God by their beauty, (Haydock) whereas that of the angels is real. (Calmet) Shut. Hebrew also, (Haydock) "facilitated the birth of the sea," as a midwife. (Grotius) (Calmet) --- Forth. Septuagint, "raged." (Haydock) --- God represents the waters ready to overwhelm all when first produced out of nothing, if he had not shut them up in the abyss, like a child in a cradle, or a wild beast in its den, ver. 10. (Calmet) Mist. So Moses says darkness was on the face of the abyss. Obscurity covered it, as swaddling bands do a child's body. (Calmet) Set. Protestants, "brake up for it my decreed place." Marginal note, "established my decree upon it;" (Haydock) or, "I gave order to break it," against the shore, Jeremias v. 22., and Amos v. 8. Place. Thou art but as yesterday: where is thy power? (Calmet) And didst. Some explain Hebrew, "that it (Aurora) might spread at once to the extremities of the earth. Then the wicked flee before it;" as they hate the light, chap. xxxiv. 26., and John iii. 20. (Calmet) --- Septuagint and Protestants may be understood in this sense. (Haydock) --- Allusion may also be made to the shaking of a sieve, to separate the wheat from the chaff; (Amos ix. 9., and Luke xxii. 31.; Calmet) or of a carpet, to clean it from the dust. (Du Hamel) --- Did God ask thee to help him to exterminate the wicked? The short digression in these three verses, shews the punishment exercised on offenders. It is not contrary to the true spirit of poetry. (Menochius) Seal. Men, formed to the image of God, shall die; and others shall be place in their stead, (Menochius) with as much ease as an impression is made upon clay. (Haydock) --- Garment. The body seems to be the clothing of the soul, and will be changed, Psalm ci. 27. (Menochius) --- Chaldean, "their form will be changed to clay, and they shall resemble a tattered garment." Hebrew, "their seal shall be changed like clay," &c. All their glory shall perish. (Calmet) --- Septuagint, "hast thou taken earth or clay, and formed a living creature, and endued it with speech on the earth?" Is man the workd of thy hands? (Haydock) Doors? Septuagint, "through fear; or have the porters of hell flown away at thy sight?" (Haydock) Darkness. The poetical style of this book represents these things as real beings, in the same manner (Calmet) as the house, (ver. 20) or palace of the sun, &c., are described by the ancients. (Haydock) War. Hail, &c., are like the arrows of God, Jeremias x. 13., and l. 25. (Calmet) CHAPTER XXXVIII. Heat. Hebrew kadim, (Haydock) the "east." Septuagint, "south wind." Perhaps the east winds produced the same bad effects in Egypt, as the south wind did in Judea; (Calmet) or this noxious burning wind might proceed from the south-eastern point of both countries. (Haydock) Noisy. Hebrew, "for lightning, which accompanies thunder?" By these questions, respecting things which to man are impossible, and many inexplicable, God humbles (Calmet) the pride of the human heart. (Haydock) Dwelleth. This shews the magnificence of God, (Menochius) at least. (Haydock) Pleiades. The seven stars. --- Arcturus. A bright star in the north. (Challoner) --- The same terms occur, and are explained, chap. ix. 9. (Haydock) Day-star. Hebrew mazzaroth, (Haydock) corresponds with the "inner parts of the south;" (chap. ix. 9) though some translate, "the signs of the zodiac, or the influences," &c. The antarctic constellations could not be seen in Idumea, while those of the north pole (Calmet) must appear to those who live on that side of the line, (Haydock) as the perpetual sentinels of the sky. --- Evening-star. Hebrew, "Wilt thou make hayish and her daughters go to rest?" These indicate the arctic stars. Here two quite opposite stars are meant; (Calmet) though (Haydock) with us the evening and morning star be the same, being so styled according as it appears after or before the sun. (Menochius) --- Protestants, "Canst thou bring forth Mazzaroth in his season, or canst thou guide Arcturus, with his sons?" The former term signifies things "scattered," the planets, (Haydock) or "the grains of gross air dispersed" to all the extremities, which returning to the centre, occasion cold, chap. xxxvii. 9. (Parkhurst) Reason. Hebrew, "dominion," (Haydock) or influence upon the earth. Mathematicians thought they had discovered these laws, and the number of the stars; but daily experience evinces their error. (Menochius) Voice, to mimic the thunder of God, (Calmet) or to order it to rain. (Haydock) Understanding. That is, to distinguish the hours of the night. (Challoner) --- Septuagint, "Who gave to women the knowledge of the loom, and the art of embroidering?" (Haydock) --- It was the part of women to weave, as appears from the conduct of queen Penelope. But the best interpreters translate, "Who has placed wisdom in the reins, or who hath given understanding to the heart," or soul? (Calmet) --- God gives wisdom to man, and an instinct to cocks, (Haydock) or the skill, of which the former is deprived, (Worthington) to know the approach of day. (Du Hamel) Sleep. The ancients have celebrated this harmony. (Cic.[Cicero?] Somn. Scip.) --- Septuagint, "Who numbereth the clouds in wisdom, or hath bent the sky down to the earth?" Protestants, "or who can stay the bottles of heaven?" (Haydock) --- Canst thou cause it to rain, or to be fair? (Calmet) or make the celestial bodies (Haydock) rest from motion? (Worthington) Together. When was the water separated from the earth? (Haydock) --- Where wast thou when I gave consistency to the rocks? (Calmet) And satisfy. Septuagint, "or fill the souls of the dragons?" (Haydock) --- Here Hebrew editions commence the following chapter, (Calmet) and are followed by Protestants (Haydock) and others, as the proof of God's superior knowledge begins to be established by the consideration of various animals. (Worthington) Wandering. Sixtus V reads vagientes, (Calmet) "crying like children." (Haydock) --- The ravens presently drive their young away to seek for fresh habitations. (Pliny, [Natural History?] x. 12.) (Psalm cxlvi. 9.) (Calmet) --- If God provide for such creatures, He will shew still greater attention to man. (Worthington) Goats ( Ibex. Hebrew Yahale.; Haydock) frequent rocks, and places which are almost inaccessible to man. (Calmet) Roarings. They pretend that these animals bring forth with great difficulty, Psalm xxviii. 9. (Vatable, &c.) --- Aristotle (v. 2., and vi. 29.) asserts, that they receive the male bending down, as Hebrew may be here explained. "They bend, they divide their young," as they have often two; "and they leave their strings" at the navel, &c. (Calmet) Feed. Being weaned very soon. (Pliny, [Natural History?] viii. 32.) Wild ass, described, chap. vi. 5. The industry of man cannot make this beautiful and strong animal serviceable to him. The like would be the case (Calmet) with many others, if Providence had not ordered it otherwise. (Haydock) Barren. Literally, "salt." (Haydock) --- This is of a nitrous quality, which renders those countries barren. The salt in snow and dung gives warmth and fruitfulness. Rhinoceros. See Deuteronomy xxxiii. 17., and Numbers xxiii. 22. Sanchez says they are untameable. (Menochius) --- But this is not true, when they have been taken young. (Malvenda) (Calmet) Valleys, or furrows. Can he be made to harrow? Hawk. We may also read, "Is the wing of the ostrich like?" Septuagint or Theodotion, "The bird of Neelasa is rejoicing, if she take the Asida, &c., the Neessa." (Haydock) --- Hebrew is variously translated, "The ostrich lifts itself up with its wings, which have feathers, as well as those of the stork." (Bochart) --- It flutters, running like a partridge, swifter than any horse. (Adamson) --- "Canst thou give to the stork and the ostrich their feathers," which form all their beauty? (Calmet) --- Protestants, " Gavest thou the goodly wings upon the peacock, or wings and feathers unto the ostrich?" (Haydock) --- The import of these names is uncertain. (Menochius) --- Renanim, (from Ron, "to cry, or move quickly,") may signify peacocks, ostriches, &c. Chasida, "a stork, (Haydock; Jer.[Jeremias?]) falcon, (Worthington) or heron; notsa "a hawk, or a feather." (Haydock) --- The first term occurs no where else, and may denote any singing birds or grasshoppers, as the last may be applied to the ostrich, which has "wings," though it fly not. (Grotius) (Calmet) --- Acknowledge the wisdom of Providence, which has thus enabled such a huge animal to travel so fast. (Menochius) --- See Parkhurst, alcs. (Haydock) Dust. This might help to hatch them. (Calmet) --- Hebrew, "earth, and warmeth them in the dust." (Protestants) Ones, or eggs which she leaves. (Calmet) --- \'c6lian (xiv. 6.) asserts that this bird will expose her own life to defend her young. Yet the neglect of her eggs, will suffice to make her deemed cruel, Lamentations iv. 3. (Haydock) --- Her. Other birds leave their nests through fear; (Calmet) but this, after sitting a while, will depart carelessly, (Haydock) and if she meet with other eggs on her road, will take to them, thus rendering her own useless. (Bochart) Understanding. This bird has a head disproportionately small; insomuch, that Heliogabalus served up the brains of 600 at one supper. It greedily eats iron, &c., which may help its digestion, as sand does that of other birds. (Calmet) --- When it is hunted, it hides its head only, as if this would be a sufficient defence, (Pliny, [Natural History?] x. 1.) and is taken alive by a man, clothed in the skin of an ostrich, who moves the head with his hand. (Strabo xvi.) --- All which proves its stupidity. (Calmet) High. With her head erect, the ostrich is taller than a man on horseback. (Pliny x. 1.) --- Its wings are used like sails, and enable it to run as fast as many birds can fly, (Calmet0 while it hurls stones at the pursuer with its feet, so as frequently to kill them. (Diodorus ii.) --- Rider, as they can travel with equal speed. (Menochius) (Ver. 13.) --- Adamson (Senegal) placed two negroes on one, and testified that it still went faster than any English horse. (Haydock) Neighing. Hebrew, "thunder," to denote the fierceness of the horse; or "with a mane," (Bochart) "armour," (Syriac) or "terror." (Septuagint) (Calmet) --- Wilt thou enable the horse to neigh, (Menochius) when he appears so terrible? (Haydock) Up. Hebrew, "frighten," (Haydock) or "make him leap." (Bochart) (Calmet) --- Nostrils. Septuagint, "of his chest, or shoulders, is boldness." (Haydock) --- This inspires the rider with courage, and the enemy with fear. But the Vulgate is more followed. (Calmet)----- Fr\'e6noque teneri Impatiens crebros expirat naribus ignes. (Silius vi.) Hoof. Ploughing, or rather prancing, through impatience. (Calmet) --- Boldly. Hebrew, "he exults in his strength," being sensible of glory and commendation. (Calmet) --- Non dubie intellectum adhortationis et glori\'e6 fatentur. (Pliny vii. 43.) Shield, or lance, Josue viii. 18. (Calmet) --- The din of armour does not disturb the horse, which has been inured to such things. (Haydock) --- It is of singular courage. (Worthington) Ground. This expression is still used by the Arabs, to denote velocity. (Grotius) --- Septuagint, "in wrath he will make the earth disappear." (Haydock) --- Mox sanguis venis melior calet, ire viarum Longa volunt latumque fuga consumere campum. (Nemesianus) --- Account. Hebrew, "believe that," or "stops not when." He is so eager to rush forward to battle. Si qua sonum procul arma dedere, Stare loco nescit, micat auribus et tremit artus. (Georg. iii.) Ha. Literally, "Vah," a sound of joy, (Menochius) or of contempt. Septuagint, The trumpet having given the sign, he will say, Well: Euge. Nothing could be more poetically descriptive of the war-horse. (Haydock) Feathered. Hebrew, "fly." (Haydock) --- South, at the approach of "winter retiring" to warmer regions. (Pliny x. 8.) --- Septuagint, "spreading her wings, looking unmoved, towards the south." The hawk alone can stare at the sun, and fly to a great height. (\'c6lian x. 14.) --- Hence the Egyptians consecrated this bird to the sun. (Calmet) --- The eagle is of the same species, and has the same properties. (Haydock) Aristotle mentions 10, and Pliny 16 species of hawks. (Worthington) Access. See Abdias iv.; Aristotle, anim. ix. 32. Off. The eagle was remarkably (Calmet) quick-sighted, (Worthington) as well as the serpent. (Horace i. Sat. iii.; Homer, Iliad xvii.) --- They say it can discern a fly or a fish from the highest situation; (Bochart) and if its young seem dazzled with the sun-beams, it hurls them down as spurious. (Pliny x. 3.) Blood, gushing forth from the animals, which the eagle brings. (Menochius) --- St. Chrysostom explains this of the vulture, (Matthew xxiv. 28.; Calmet) which is of the same species. (Menochius) --- Some eagles will not touch carcasses, but others are greedy of them. (Pliny x. 3.) (Proverbs xxx. 17.) --- There. Our Saviour quotes this passage, Luke xvii. 37. (Calmet)