Sight, compared with him. The most beautiful things in nature are nothing; and of course, the most just are all imperfection, when left to themselves. (Calmet) CHAPTER XXV. Life. Septuagint also seem to understand this of God. (Calmet) --- Job does not blame his friends for undertaking to approve the ways of Providence, but for condemning himself (St. Chrysostom) rashly, (Haydock) and, with an air of haughtiness, endeavouring to restrain him from pleading his cause before the divine tribunal. (Menochius) --- Hebrew, "Whose spirit came from thee?" (Protestants) (Haydock) Did I receive my life, or do I seek advice from thee? (Calmet) --- God stood in no need of Baldad's wisdom (Worthington) no more than Job. (Haydock) CHAPTER XXVI. With them. The less and greater fishes, (Menochius) or rather the giants and others who were buried in the waters of the deluge, and are confined in the dungeons of hell. The poets speak in the same manner." Hic genus antiquum terr\'e6, Titania pubes, Fulmine dejecti fundo voluntur in imo. -----Aliis sub gurgite vasto, Infectum eluitur scelus aut exuritur igni. " (Virgil, \'c6neid vi.) --- Homer (Iliad viii.) and Hesiod (Theog.) place the giants at the extremity of the earth, in the utmost darkness. See also Proverbs ix. 18., and Isaias xiv. 9. (Calmet) Hell. The grave. --- Destruction. Hebrew abaddon. (Haydock) --- St. John (Apocalypse ix. 11.) styles the bottomless abyss; (Calmet) or its angel, (Haydock) Abaddon, or Apollyon. It may here be called destruction, (Calmet) as all its victims are lost for ever to every thing that is good. The obscurity of the grave, and even that of hell, can hide nothing from God. North pole, which alone was visible in Idumea, and continued unmoved, while all the stars performed their revolutions. (Calmet) --- Nothing. Terra, pil\'e6 similis, nullo fulcimine nixa. (Ovid, Fast, vi.) (Calmet) --- All tends to the centre, (Menochius) by the laws of attraction. (Newton, &c.) (Haydock) Clouds, as in a vessel or garment, Proverbs xxx. 4. Over it. The firmament, with all its beauty, is but like a cloud, to conceal from our feeble eyes the splendor of God's throne. End. Till the end of the world, the ocean will respect these limits. (Haydock) --- The ancients looked upon it as a continual miracle that the world was not deluged, as the waters are higher than the earth, Jeremias v. 22., and Amos v. 8. (St. Basil and St. Ambrose, Hexem.) (Cicero, Nat. ii.) --- Philosophers have explained this phenomenon. But it is still certain that the power and wisdom of God preserve the equilibrium, without which all would return to the ancient chaos. (Calmet) Heaven. The mountains are so styled by Pindar; and the poets represent them supporting the heavens. Totum ferre potest humeris minitantibus orbem. (Petronius) --- Yet others understand that power which keeps all things together, (Calmet) or the angels, to whose rule the ancients attributed the celestial bodies. (St. Gregory; Ven. Bede, &c.) Together, at the beginning, Genesis i. 9. Hebrew, "By his strength he has divided the sea; and by his wisdom he has pierced the proud, or Egypt." Rahab, (Haydock) or Rachab, is often put for Egypt; (Psalm lxxxviii. 11.) and all would naturally have concluded that the fall of Pharao was pointed at, if it had not been supposed that Job lived before that event. That is, however, dubious. Isaias (li. 9.) uses the same terms in describing the fall of this tyrant. (Calmet) --- Yet the Septuagint translate, "the whale," (Haydock) or some sea monster, which God holds in subjection, (Pineda) like the weakest creature. (Haydock) --- The foaming billows (Menochius) are likewise subject to his control. (Haydock) Heavens, with stars, &c., Psalm xxxii. 6., and Wisdom i. 7. God also sends winds to disperse the clouds, that the heavens may appear. (Calmet) --- Artful, "being the midwife." The least things are ruled by Providence. (Worthington) --- Serpent; a constellation, lightning, the devil, or rather the leviathan, Isaias xxvii. 1. (Drusius) (Calmet) --- Septuagint, "by his decree, he killed the apostate dragon." (Haydock) --- But there is no need of having recourse to allegory. (Calmet) Drop. This comparison is often applied to speech, Deuteronomy xxxii. 2., and Isaias lv. 10. If the little that we know of God's works give us such an exalted idea of his greatness, what should we think if we could fully comprehend his mysteries? (Calmet) Parable: speaking in a figurative poetic style, Numbers xxiii. 7. Job grants that God generally punishes the wicked, but he maintains that he also chastises the just; and hence admonishes all to revere his judgments and wisdom, and to decline from evil; which truths must always subsist, whatever my be the conduct of Providence. (Calmet) --- Parables do not always imply similies, but sometimes pithy, and profound sentences, spoken by the wisest men. Judgment. Chaldean, "my rule of judging." Septuagint, "Live the Lord, who hath judged me thus." Symmachus, "hath despised my judgment." The expression seems very harsh, and may be one of those which God blames, chap. xl. 3. (Estius) (Calmet) --- Yet we shall examine that point later, chap. xlii. (Haydock) --- He may only mean that he is so well convinced of his innocence, that he calls God to witness it, (Calmet) and adores his ways, (Haydock) in not permitting him to appear before his tribunal, (Calmet) to justify himself; (Menochius) so the he is abandoned to the rash judgments of others, chap. xxxiv. 5. Isaias (xl. 27.) and Sophonias (iii. 15.) speak in similar terms. (Calmet) --- God deferred passing sentence, for Job's greater trial. (Worthington) Nostrils: while I live. (Haydock) --- Genesis ii. 7., and Ezechiel xxxvii. 14. (Calmet) Till. Never will I abandon this path, (Haydock) nor will I yield to your reasons, (Calmet) or cease to defend myself. (Menochius) --- It would have been contrary to justice and charity, (Haydock) as well as to truth, to confess a false crime. (Worthington) Enemy, or opponent. Hebrew, "my enemy shall be," &c. (Haydock) --- In effect, those who maintained the contrary to what Job taught, favoured the cause of impiety, as they represented God never punishing his servants, &c., (Calmet) which is contrary to experience; (Haydock) though it was not so evident at that time. (Houbigant) --- Job is so far from thinking riches a proof of sanctity, that he rather would wish his enemy to have them, (Menochius) as they are too frequently an incentive to sin. (Haydock) Soul, in death: What will it profit? &c., Matthew xvi. 26. All this proves demonstratively another world. (Calmet) Him. Like Antiochus, the wicked pray only through fear of punishment, and their request is therefore rejected, 2 Machabees ix. 13. (Menochius) Hand, or grace of God. --- Hath, how he acts, and with what design. (Calmet) --- Quid disponat Deus. (St. Augustine) Portion. This you have repeatedly asserted; and (Haydock) I acknowledge it is generally, but not always, the case. (Calmet) CHAPTER XXVII. Bread. Septuagint, "if they grow up to manhood, they shall beg," Psalm xxxvi 25. (Haydock) In death; without honour. (Sanctius) --- Weep for him. Septuagint, "his widows no one shall lament, or pity." (Haydock) (Psalm lxxvii. 63.) (Menochius) Moth. Hebrew, "as the polar star." (Junius) --- But the Chaldean, &c., translate with the Vulgate, which agrees better with the latter part of the verse. The moth devours another's property, like the wicked man, who lodges commodiously, though not at his own expense. --- Keeper of a field, or of a vineyard. (Calmet) --- Septuagint, "His house has slipt away like a moth, and what he has kept ( or his riches) like a spider." (Haydock) --- The moth demolishes its own house, and is then disturbed, (Menochius) or thrown with the rotten wood into the fire. Nothing. His riches are all left behind! The men of riches have slept their sleep, and have found nothing in their hands. They awake as from a dream, (chap. xx. 8.; Haydock) and then they form a true estimate of things. (Menochius) --- God chiefly punishes the wicked in death, Psalm lxxv. (Worthington) Night. Darkness often denotes disgrace and misery. And he (God) shall, or Septuagint the wind, (Calmet) "shall fall upon him." (Haydock) --- Flee. Yet he will not escape, (Menochius) though he flee with all expedition. (Haydock) Place. God having waited patiently a long time, at last displays the effects of his indignation, with a sort of contempt, Proverbs i. 26., and Ezechiel v. 13. (Calmet) (Psalm ii. 4.) (Menochius) (Pineda) --- Every passenger who shall witness his fall, and his now abandoned place, shall also testify his approbation. (Haydock) Silver. Hebrew, "Surely there is a vein, or mine, for silver." (Haydock) --- The sagacity of man has discovered all these things. Wonderful also is the instinct of animals, ver. 7. Yet wisdom comes from God alone; and those act rashly, who pretend to dive into his counsels in punishing his creatures and ruling the world. (Calmet) Stone. Protestants, "and brass is molten out of the stone." (Haydock) --- "When brass comes out of the mine it resembles stone, and being mixed with earth is refined in the fire." (Pliny, [Natural History?] xxxvi. 27.) (Menochius) --- All this process would require much ingenuity and time. Tubalcain was a great artist before the deluge; (Genesis iv. 22.) but we cannot tell who were the inventors of these things, though (Calmet) the Greeks have specified the names of some who introduced these metals into their respective countries. (Pliny vii. 56.) (Haydock) He (God) hath, &c. (Haydock) --- Darkness, before which these inventions could not be made; (Menochius) or, man has been able to measure the hours of day and night by the shadow of the sun, and by other means. He always strives to perfect his works, and examines with care the mines which lay concealed in the most profound obscurity. (Calmet) --- Precious stones and metals lie the deepest. (Menochius) --- From the consideration of these beautiful works, men ought to raise their minds to the Creator, and wisely rest in him alone. (Worthington) At. Nations are separated by waters from each other. (Calmet) --- Some, like the Chinese, keep all strangers at a distance. (Haydock) --- But the industry of man breaketh through all barriers. Hebrew, "a river separates a foreign nation forgotten by travellers; but these waters cannot stop man: they flow away." (Calmet) --- Protestants, "The flood breaketh out from the inhabitants, even the waters; forgotten of the foot, they are dried up; they are gone away from men." Septuagint, "Sand cuts off a torrent: but those who forget the way of justice, have become infirm, and have been instable among mortals." (Haydock) --- Travellers are sometimes parted by a swelling torrent; (Sa) and waters, bursting forth suddenly, change the roads of man. (Worthington) In its, &c. Hebrew and Septuagint, "and under it is turned up as it were fire," which lies in it. (Haydock) --- Fire, like Sodom; to which event Job alludes, chap. xxii. 20. (Calmet) --- The furnaces to melt various metals have taken the place of corn, and occupy the land. (Menochius) --- Men have extracted bitumen, &c., even from the lake of Sodom. (Pliny, [Natural History?] vii. 15.) --- Nothing escapes them. (Calmet) Sapphires. The best are found in Media, in the country of the Taphyri, (Ptol.) or Raspires. (Herodotus iii. 94.) --- Gold. This precious metal, like all others, is found in the bowels of the earth, (Haydock) and in the bed of rivers, in Ophir, Peru, &c. (Calmet) Path of these metals, (Menochius) or a path in general. (Haydock) --- They fly, as beasts roam about, without keeping the high road; yet never miss their way, or fail to return to their own place, though they may have crossed the sea or woods, and been absent many months. This instinct is one of the wonders of nature. (Calmet) Merchants, who go the shortest road. (Haydock) --- Hebrew, "of lions," which find their deans without asking for the path. (Calmet) Roots, in quest of precious metals. (Menochius) --- " Imus in viscera terr\'e6 et in sede Marium opes qu\'e6rimus. " (Pliny, [Natural History?] xxxiii. pref.)Effodiuntur opes, irritamenta malorum. (Ovid, Met. i.) Rivers. Or, the waters lodged in the mines. (Menochius) --- He hath even cut canals through the hardest rocks, (Haydock) and sunk wells. (Calmet) Searched, by diving; (Calmet) or, Hebrew, "he bindeth the rivers from flowing;" diverting their course by dams, &c. This is another proof of the power of man. (Calmet) --- Labor omnia vincit. (Horace) Understanding, of supernatural things, which teaches us to love God, and to comprehend his counsels. This is very different from the human sagacity of which he has been speaking; and this is the gift of God alone. (Calmet) Price. It has none, like other precious things, Baruch iii. 15. --- In delights is not expressed in Hebrew or Septuagint. (Calmet) --- But to live in misery is hardly to be accounted living, (Haydock) and the addition restrains the proposition, as some men possess this treasure, though not those who take no pains (Calmet) to mortify corrupt nature. (Haydock) --- Chaldean, "it is not found in the land of the proud, whose life is spent in sin." (Calmet) --- True wisdom is found, not in natural, but in supernatural, things. (Worthington) Finest, obrizum, which has the colour of fire. (Pliny, [Natural History?] xxiii. 3.) The old Vulgate and Septuagint read "locked-up gold," aurum conclusum, (Calmet) and the Hebrew Segor, (Haydock) "that which is shut up," like things of value: gold is sometimes specified, 3 Kings vi. 20. Dyed, &c. Hebrew cethem ophir, (Haydock) "the shut up" (gold, though the Vulgate, Septuagint, &c., very in the interpretation) "of Ophir." This country was famous for its gold. (Calmet) --- Its situation is not clearly ascertained. St. Jerome seems to have placed it in India, which Josephus, "in the golden country," now Malacca. --- Stone. Protestants, onyx. Hebrew shoham (Haydock) means, probably, the emerald, Genesis ii. 12. (Calmet) --- But these names are very indeterminate. Theodotion, from whom grater part of this chapter is inserted in the Septuagint has "the gold of Ophir, and the precious onyx and sapphire." (Haydock) Gold. This is the third time it has been mentioned, according to its different degrees of excellence. Hence it is called by the most common name, (Calmet) zahab. (Haydock) --- Crystal was formerly more "transparent" than we have it at present. (Calmet) --- Zecucith (Haydock) denotes something of this kind. (Calmet) Things. Hebrew Ramoth and Gabish (Haydock) are terms much controverted. The first may denote the unicorns, (Deuteronomy xxxiii. 17.) and the latter the thunderbolt, or ceraunia, which were in high request. (Pliny, [Natural History?] xxxvii. 9. Ezechiel (xiii. 11., and xxvii. 16.) mentions the former as carried by merchants to Tyre. These stones, which fell from the sky, were used by the Parthian magi, &c., for secret purposes. They have given rise to many fabulous accounts. Those which are to be seen, are by no means beautiful. (Calmet) --- Yet if the people esteemed them, Job might well include them among other things of most value. Protestants, "No mention shall be made of coral, or of pearls, for the price of wisdom is above rubies." (Haydock) --- The latter part of the verse would be rather, "the fishing for wisdom would be more difficult than that for pearls;" (Calmet) or, "the extraction of wisdom is above the drawing for of peninim. " (Haydock) --- The pinna is a kind of fish which is fastened to the bottom of the sea, by roots, of which the byssus was made, 1 Paralipomenon xv. 27. Pearls were commonly found in the Persian Gulf, near Idumea. The art of diving for them, and extracting them from the fish, was very difficult, but nothing in comparison with the labour requisite to discover wisdom. The ancients describe some pearls of a reddish gold colour. (Atheneus iii. 13.) ( Jeremias' Lamentations iv. 7.) --- Adam, which is interpreted red, in Jeremias, means also any thing very shining; in which sense the word purpureus is used. (Horace vi. Ode 1.) (Bochart, Anim. p. 2, b. v. vi. (Calmet) and t. iii. 681. 91.) The opinion of this author seems preferable to that of Hutchinson and Cooke, who would translate peninim (Haydock) by "loadstones or magnets," which the former says are like "reddish clay," though they are really of a dusky iron grey, sometimes tinged with brown or red. This complexion would not be very beautiful. Yet the Nazarites are compared to peninim, (Lamentations iv.) and to snow, (Parkhurst) as they were of a most fair red and white, like pearls. (Haydock) --- Though the ancients seem to have been acquainted with the loadstone or magnetic needle, particularly the Phenicians (Odys. viii. 556.) and Chinese, for many ages, yet it was never so common as to form a popular comparison. Aquila renders the word in question, Greek: periblepta, "conspicuous things;" and pearls were certainly highly valued by the Jews, &c. Parkhurst, in pone. --- Theodotion, in the Septuagint, "draw forth wisdom before the inmost things." --- Both these versions agree with the Vulgate, as the most precious goods are kept out of sight. (Haydock) --- Yet the deepest mines of gold do not require so much diligence and sagacity for us to discover and possess them, as wisdom does; but, in return, it will abundantly recompense the man who finds such a treasure, Ecclesiasticus vi. 19., and 24. (Pineda) Ethiopia, on the east of the Red Sea. Pliny ([Natural History?] vi. 29.) mentions the isle of Chuthis, which was also famous for the topaz. --- Dying. Hebrew cethem, (Haydock) which we have observed relates to gold, ver. 16. Destruction. Hebrew abaddon, which is before (chap. xxvi. 6.) used to signify the bottomless abyss. There, too late! the dead become acquainted with the value and nature of wisdom. (Haydock) --- But their knowledge is imperfect, and of no use to us. (Calmet) CHAPTER XXVIII. Measure. He regulates the winds, and know the drops of water, (Haydock) which to man is impossible, Proverbs xvi. 2. Storms; or Hebrew, "for the lightning, which attends thunder." (Calmet) It. All the works of God proclaim his wisdom. (Haydock) --- He never made an acquisition of it, but possessed it from all eternity, Proverbs viii. 23. Understanding. This is the duty of man, and a thing of the utmost importance. This teaches us to adore God's judgments (Calmet) in silence. (Haydock) --- It is the most important instruction of the whole book. (Pineda) --- Man must consider God's works to fear Him; and by avoiding evil, and doing good, (Worthington) to shew true wisdom. (Haydock) Me. Job perceiving that his friends made no reply, (Calmet) and yet did not appear satisfied, (Haydock) explains how he had behaved in prosperity, in answer to the insinuations of Eliphaz; (chap. xxii. 5.) and what miseries he now experienced; though he maintains these were not inflicted on account of his sins. He continues this discourse in the two next chapters. (Calmet) --- He wishes to be restored to his former state, for his own vindication, (Haydock) and that he might exercise the works of mercy. (Ven. Bede) Youth. Hebrew, also "autumn or winter," which are seasons of repose, when people enjoy the fruits of their labours. --- Tabernacle, and all consulted me as an oracle. (Calmet) -- Septuagint, "when God made the visit of my house," (Haydock) and filled it with blessings, like that of Obededom, 2 Kings vi. 12. Butter. Many understand "cream." But butter was used to anoint the body, as well as oil. Non omittendum in eo olei vim esse, &Barbaros omnes infantesque nostros ita ungi. (Pliny, [Natural History?] ix. 41.) --- Oil. These hyperbolical expressions denote the utmost fertility, Genesis xlix. 11. (Calmet) --- Septuagint have "milk." On all sides, Job could behold his rich pastures and cattle, (Haydock) so that he might have washed his feet in butter and milk. The rocks also were covered with olive trees; (Menochius) or the stone used for a press made the oil gush forth. (Cajetan) (Sa) To the gate. Septuagint, "early." --- Chair, or throne, where Job sat in judgment. (Haydock) --- It appears evident that he was the prince in his city. Idumea had at first several petty kings at the same time, Genesis xxxvi. 15. (Calmet) --- But Job had several princes (ver. 9.; Haydock) under him. (Pineda) Gave. Septuagint, "winked," through approbation. (Calmet) Diligently, not passing sentence at random. I also endeavoured to do justice to those who durst not make any complaint. The prince ought to have an eye to all things. (Calmet) Prey, which he had extorted from the poor. (Menochius) Nest, in security, and among my children. (Calmet) --- Palm-tree. Septuagint, "But I said, my youth shall grow old like the shoot of the palm-tree: I shall live a long time." This is clearly the meaning of this version, (Haydock) as appears from the word Greek: stelechos, "a shoot (Calmet) or trunk." (Menochius) --- Yet as Greek: phoinix, signifies also "a Ph\'9cnician, and the ph\'9cnix," some have explained this passage of the latter, which seems agreeable to the mention of a nest. Many fabulous accounts have been given of this bird, of which only one is supposed to exist at a time, rising from its parent's ashes; which, if true, (Calmet) would have been very (Haydock) beautifully applicable to a future resurrection. (St. Clement of Rome, ep. 1 Cor.; St. Ambrose, de fide Res. ii. 59, &c.) See Solin, xlii.; Tacitus, Ann. vi. This uncertain bird may have been confounded with the bird of Paradise. Palm-trees live a long time, and multiply shoots all round them surprisingly. (Pliny, [Natural History?] xiii. 4., and xvi. 44.) --- Yet the Scripture never elsewhere uses the term eul for this tree. The moderns generally translate, "I shall multiply my days like the sand," which is a very common expression. (Calmet, Diss.) --- The following verse seems, however, favourable to the sense of the Septuagint and Vulgate, though the heavy nature of sand, which "remains" in its place, might serve to express the confidence which Job had of continuing for a long time in the midst of prosperity. (Haydock) Harvest. Protestants, "branch." (Psalm i. 3., and Isaias xviii. 4.) (Haydock) Bow, strength. I thought my glory would never end. (Menochius) Shower, in autumn, at which season only, and in spring, it rained in those countries. (Calmet) (Deuteronomy xi. 14.) (Menochius) --- It would, of course, be very acceptable after the drought of summer, Proverbs xvi. 15. Earth, with neglect. (Calmet) --- My attendants could scarcely believe their own eyes, through joy, (Haydock) when I assumed a more familiar air with them. (Calmet) --- They still revered my authority. (Menochius) With. Hebrew, "in his army, like one comforting people in mourning." (Haydock) --- Job was not merely as, or like a king, but also one in effect; exercising the power, (ver. 7.) and wearing the royal robes, ver. 14. (St. Isidore; Ven. Bede, &c.) (Worthington)