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) CHAPTER XXIX. Flock, to watch over them. (Sanchez) (Calmet) --- I had so little confidence in them, (Haydock) or they were so very mean. (Calmet) --- They were not as well fed as my dogs. (Nicetas.) --- Job does not speak this out of contempt, as he was affable to all. But this proverbial expression denotes how vile these people were. (Menochius) --- Even the most contemptible, and such as were not fit to have the care of dogs, derided him. (Worthington) And they. Hebrew, "Their old age is perished." They were good for nothing all their lives. (Calmet) Who. Hebrew, "solitary in," &c. Yet these vagabond (Haydock) people now insult over me. (Calmet) Grass. "There (in Crete, where no noxious animal, no serpent lives) the herb alimos, being chewed, expels hunger for the day;" admorsa diurnam famem prohibet. (Solin. 17.) --- The Hebrew malliuch, is rendered halima, by the Septuagint (Haydock) and Bochart would translate, "who gather the halima from the bush." (Calmet) --- Protestants, "who cut up mallows by the bushes, and juniper roots for their meat." (Haydock) --- Yet all agree that the latter is not proper for food. (Calmet) --- Rethamim may (Haydock) designate any "shrubs or wild herbs," as the Septuagint and Symmachus have explained it. (Calmet) --- Perhaps the very poor people might use the juniper or broom roots for food, (Menochius) or to burn in order to prepare their victuals. (Haydock) --- The Arabs and Spaniards still use the word retama for "the birch-tree." (Parkhurst) Who. Septuagint, "through excessive hunger. Robbers rushed upon me." Protestants, "They were driven forth from among men; (the cried after them as after a thief.") (Haydock) Gravel of the torrents. (Menochius) --- Hebrew, "in the rocks," living like the Troglodites. (Haydock) Pleased. Hebrew, "brayed." (Calmet) --- Briars. Protestants, "nettles." They were driven from the society of men and forced to abscond. (Haydock) And not. Hebrew, "viler than the earth." (Protestants) Bye-word. "Proverb." (Haydock) --- They speak of me with contempt, chap. xvii. 6. Face. This most people explain literally; while some, (Calmet) as Job was herein a figure of Christ, (Menochius; Matthew xxvi.; Worthington) think that the expression denotes the utmost contempt; (St. Gregory, &c.) or that the people spit upon the ground (Calmet) for fear of contracting any infection; (Haydock) and because lepers were held in the utmost abhorrence. (Calmet) For he. Protestants, "Because he hath loosed my cord, and afflicted me, they have also let loose the bridle before me," (Haydock) being no longer under any restraint. Sometimes it was customary to put bits into the mouth of a person who was led to execution, Isaias xxxvii. 29. (Calmet) --- The Hebrew plural, have put, insinuates the plurality of persons in God, (Worthington) though it may be as well referred to the enemies of Job. Forthwith. Hebrew pirchach seems to be translated (Haydock) by three terms, rising, calamities, and forthwith, as it denotes "a bud" which suddenly appears. (Calmet) --- Septuagint Greek: Blaston, "On the right hand of the bud they rose up." (Haydock) --- Hebrew, "Youth stood up on the right," to accuse me; (Psalm cviii. 6.) or, "Scarcely had I begun to flourish, when they rose up," &c. The days of prosperity soon vanished, (Calmet) and young men were ready to insult the distressed, and, as it were, to trip them up. (Menochius) --- Septuagint, "they stretched out their feet and trampled upon me, that they might destroy me. " (Haydock) --- They seem to have read (Calmet) regliem, "their feet," though the two last letters are now omitted in Hebrew. (Haydock) Help them, or me. (Calmet) Septuagint, "they took off my garment." (Haydock) --- Job seemed to be besieged, and could not escape. (Calmet) Down, They have proceeded to aggravate my misfortunes. (Haydock) --- "They came upon me as a wide breaking in of waters: in the desolation they rolled themselves upon me. ["] (Protestants) Nothing. Hebrew, "terror." (Haydock) --- Desire. Hebrew, "princess," reason. (Calmet) --- Protestants, "soul." Septuagint, "my hope has flown away like wind." (Haydock) Fadeth. Hebrew, "is poured out," (Haydock) ready to take its flight, Psalm xli. 5. They that. Heberw, "my sinews take no rest." Septuagint, "are dissolved." (Haydock) --- The worms prey upon me, and I am like one in a raging fever. (Calmet) Coat. The worms are so numerous, (Menochius) or my enemies pour upon me. (Calmet) --- Septuagint, "with great power He has seized me by the garment." Theodotion adds, "He has taken hold of me like the collar of my tunic:" (Haydock) which corresponds with our shirt, and had an opening at the top. (Calmet) I am. Hebrew, "He hat cast me into the mire;" (Protestants) or, "He regards me as dirt; my portion is on the earth and dust." (Haydock) --- All look upon me with horror and contempt. (Calmet) Not is supplied by Protestants in the second part of the verse from the first; (Haydock) as this construction is not unusual in the Hebrew. Septuagint, "they have stood up, and have considered me," (Calmet) to procure my entire ruin. (Haydock) Dashed me in pieces, as if I had been raised so high for that purpose. Hebrew, "thou hast dissolved my substance," wisdom, &c. The signification of tushiova (Haydock) is very indeterminate, chap. v. 12. (Calmet) --- "Thou hast cast me far away from salvation." (Septuagint and Theodotion) (Haydock) Liveth. Death is a relief to a just man in tribulation. (Worthington) Consumption. Thou dealest mercifully with other people: but all the effects of thy anger fall upon me, even here. Septuagint, "O that I might lay hands on myself, or desire another to do this for me!" Hebrew has nothing similar; but is very obscure: "He will not, however, stretch forth his had to the grave; and when they are wounded, they are healed." (Calmet) --- Protestants, "grave, though they cry in his destruction." (Haydock) --- The grave is more desirable than such a life. There the dead are freed from the miseries of this world. (Calmet) CHAPTER XXX. Mourning. Hebrew, "blackened without the sun." (Haydock) --- Bile has disfigured my countenance, through excessive sorrow, ver. 30. The dark olive complexions of the Jews and Arabs would be more susceptible of these effects. (Calmet) --- Indignation. I have not given way to passion, though I allowed full scope to my groans. (Septuagint) (Haydock) Brother of dragons, &c. Imitating these creatures in their lamentable noise. (Challoner) -- I was like those beasts which retire in order to lament. (Worthington) --- The dragons his dreadfully, when crushed by the elephant; (St. Jerome) and the young ostriches, being abandoned, make great lamentations. (Menochius) (Delrio, t. ii. adag. 18.) --- This comparison occurs, Micheas i. 8. Natural history does not, however, represent these animals as very plaintive. The former term may denote sea monsters, or crocodiles; thannim: (Septuagint, syrens) and "the daughters of the yahana, " signify "swans," (Isaias xiii. 21.) though commonly rendered ostriches, as they are by the Septuagint, &c. (Calmet) --- Protestants have, "owls." But we may adhere to the Vulgate. (Haydock) Weep. I have exchanged my sons of joy for mourning. (Menochius) I made. Job is compelled to proclaim his own praises, for his vindication, as St. Paul was, being at the same time convinced that he had only done his duty, Luke xvii. 10. This is the third part of his discourse. Having given a picture of his prosperous and of his miserable condition, he observes that the latter was not inflicted in consequence of any misconduct, since he had always been attentive to avoid (Calmet) the most remote danger of offending God, or his neighbour. (Haydock) --- That I. Hebrew, "for why should I think upon a virgin?" (Haydock) --- Why should I expose myself, (Calmet) by indiscreet looks, (Haydock) since the passage from the eye to the heart is so easy, Ecclesiastes ii. 10. (Menochius) --- In the warfare between the flesh and the spirit, Job deemed this precaution necessary, (Worthington) and was thus preserved from carnal thoughts. (St. Gregory xx. 2.) High, if I should give way to such unchaste thoughts. (Menochius) Aversion of God. Hebrew "strange punishment. " (Protestants) Incontinence is a source of much mischief, and of the most dreadful punishments, as the deluge and fate of Sodom evince. (Haydock) Vanity, or hypocrisy, (Calmet) so as to overreach others. (Menochius) Simplicity, and "uprightness." Tummathi. (Haydock) Eyes. Sixtus V read, "If my eye hath followed my heart." (Calmet) --- Job kept the utmost restraint both upon his eyes and heart, that no evil impressions from exterior objects might cause his ruin, Numbers xv. 39. (Haydock) --- Hands, from presents, (Calmet) or injustice, particularly that of impurity. (Haydock) Door, to seduce his wife. (Calmet) (Menochius) Let. Hebrew, "Let my wife grind for another, and let others bend over her," urging her to work like the meanest slave. (Calmet) --- Septuagint, "Let my wife please another, and my little children be brought low." (Haydock) --- Yet the sense of the Vulgate is most followed, Ecclesiasticus xlvii. 21., and Lamentations v. 13. Ausonius (epig. 5) says, molitur per utramque cavernam. (Calmet) This adultery, to which I might have given way, and that of others with my wife, (Haydock) which would have been a requital, of which I could not indeed have complained, (Menochius) but which is nevertheless a most heinous offence. (Haydock) --- Iniquity. Hebrew, "a crime of judgment," or capital, Genesis xxxviii. 24. (Calmet) --- The canons of the Church (Haydock) have ranked adultery with murder and idolatry, which shews the horror in which it is held. (Calmet) Spring; the children, Ecclesiasticus xxiii. 35., and Wisdom iv. 3. (Calmet) --- Protestants, "all mine increase." (Haydock) --- Adulteresses were formerly consigned to the flames. The injured husband would resent the offence, and even dislike her former children. Love is also like a fire, and those who entertain it, may soon consume all their substance (Menochius) in feasting and presents. Above all, the fire of God's indignation in hell will still pursue the libidinous. Me, in private; as slaves had no redress in the common courts of judicature. We cannot but admire Job's humility, and noble sentiments of God, (Calmet) whose majesty will eclipse all human grandeur, and place the master and the servant on the same level. (St. Gregory; St. Augustine, City of God x. 25.) (Ephesians vi. 9., and Colossians iv. 1.) Wait, and not give sentence in due time, (Haydock) but frustrated her expectation. (Menochius) Alone. This was objected to St. Chrysostom. (Calmet) --- But his conduct proceeded not from pride or avarice. (Haydock) --- The ancient patriarchs delighted much in the exercise of hospitality; and Tobias (iv. 17.) exhorts his son to invite the poor. C\'9cna, or "supper," received its name from many eating "together," while people dined alone. (Plut.[Plutarch?] Sym. viii. prob. 6.) Womb. I was of a compassionate disposition, with which I always corresponded. (St. Gregory) --- Hebrew, "from my youth, pity ( ceab, which Protestants translate "as with a father." Haydock) grew up with me; and from my birth I have preserved it!" (Calmet) --- Protestants, "From my youth he was brought up with me, as with a father, and I have guided her (the widow, margin) from my mother's womb." Septuagint, "I fed him as a father, Theodotion adds, and was his leader from," &c. It was my earliest delight to assist the afflicted orphan and widow. (Haydock) Blessed me for clothing. (Menochius) Gate, in judgment, (Calmet) where I was the supreme judge, (Haydock) and none could resist me. With. Hebrew, "from its bone," at the elbow. (Septuagint) (Calmet) Bear. I knew that he would resent the injury, though I might, for a time, oppress the weak. Fine obrizo. Hebrew cethem, chap. xxviii. 15. (Haydock) Rejoiced. Hebrew and Chaldean, "been seduced" to idolatry. (Menochius) --- The worship of the sun and moon was most ancient, Ezechiel viii. 16. --- Mouth, to testify respect and admiration. This custom prevailed in many nations. Lucian (dial. de sacrif.) observes that this only sacrifice of the poor was not disregarded. The Syrians still extend their hands towards the altar, and then apply them to their mouth and eyes, when the body and blood of Christ are offered in the Mass. (Life of M. de Chateuil.) (Calmet) --- Septuagint, "Do I not see the shining sun eclipsed, (Haydock) and the moon disappear, for light does not belong to them," but to the Creator, from whom we have every thing; (Calmet) so that we should not swell with pride. Theodotion adds, "and if my heart was secretly deceived." Septuagint continue, "if indeed, putting my hand to my mouth, I kissed, this would also be imputed to me as a great transgression, because I should have acted falsely before the most high God." (Haydock) --- He will admit of no rival; hence the man who admits another god, denies Him. (Menochius) --- Job repels the charge which had been indirectly brought against him. (Worthington) Rejoiced. Hebrew, "lifted up myself." Septuagint, "said in my heart, well, well;" euge. (Haydock) --- These sentiments of perfection shew that the same Spirit animated those who lived under the law of nature, as well as those who were favoured with the Mosaic or Christian dispensation. (Calmet) For. Septuagint, "Then let mine ear hear my curse, and may I fall a prey to the whispers of my people." CHAPTER XXXI. Filled. If my servants have not testified sufficient affection for me, (Haydock) because I kept them under restraint, and obliged them to wait on my guests, (Menochius; St. Gregory) I still would not omit that duty; (ver. 32.; Haydock) or if they gave way to the greatest excesses of rage, so as to threaten to devour me, I refrained from wishing any evil to my enemy, ver. 30. (Calmet) --- Others suppose that Job's domestics urged him on to revenge, and spoke as if they were ready to eat his enemies; (Cajetan; Tirinus) while some explain the expression in a contrary sense, to denote the extreme attachment of Job's servants to his person; in which manner the Church uses it, speaking of Christ's feeding us with his own body and blood. (Calmet) --- Septuagint, "If frequently my maids said who?" &c. Hebrew, "said not, oh! that we had of his flesh! we cannot be satisfied." (Protestants) (Haydock) --- Have I given my servants any reason to utter these expressions? A man. Hebrew, "Adam," who, to excuse himself, threw the blame upon Eve, Genesis iii. 12. (Calmet) --- His posterity have too frequently imitated his example. The name of Adam often designates any man. (Haydock) --- It was requisite that Job should assert his sincerity, that his friends might not suppose that he was actuated by self-love or obstinacy to defend his innocence. (Calmet) --- Septuagint, "If falling into an involuntary fault I hid my sin, (for I feared not the crowd of people, that I should not plead before them) but if I let the needy pass my gate with his bosom empty." Theodotion xxxv. subjoins, "who would give me a hearer? but if I did not revere the hand of the Lord." Septuagint go on, "the bond which I had against any one, if I placed on my shoulder, as a crown, and read, an did not rather tear it, and give it up, taking nothing from my debtor. If," &c., ver. 38. According to this version, Job insists on his pity for the distressed, and shews that he had no reason to fear. But the Hebrew is more conformable to the Vulgate. Have not. Hebrew, "that I kept silence, not going out of doors" to defend the innocent. (Haydock) --- Moses commands judges to do their duty without fear, Exodus xxiii. 2. People in such situations ought to be uninfluenced by hatred, love, &c. C\'e6sar says, justly, (in Sallust) " qui de rebus dubiis consultant, ab adio, amicitia, ira atque misericordia vacuos esse decet. Haud facile animus verum providet, ubi illa officiunt. " (Haydock) He himself. Hebrew, "my adversary would write a book." His very accusation would establish my cause, provided he adhered to the truth. (Calmet) --- I would carry it about as a trophy. (Haydock) --- A book. The judge wrote down the sentence. Job appeals to God, and fears not being condemned. Crown. This shews that something pliable was then used to write on. The people of the East still lift up to their heads such letters as they respect. (Chardin Perse, p. 218.) See 4 Kings xi. 12. (Calmet) To a. Hebrew, "as a prince would I approach to him," and not fear my adversary. (Haydock) Mourn, as if I possessed the land unjustly, or had committed some crime. Money. Or paying for them. (Menochius) --- And have. Protestants, "or have caused the owners thereof to lose their life." Thorns. Protestants, "cockle." Marginal note, "loathsome weeds." (Haydock) --- The precise import of the word is not known; but it means something "stinking." (Calmet) --- Septuagint, Batos, "a briar." (Haydock) --- Ended. Many Latin editions omit these words with St. Gregory, &c. The old Vulgate has &quieverunt verba Job, as a title. (Calmet) --- Septuagint place at the beginning of the next chapter, "And Job ceased to speak. His three friends also left off contending with Job; for Job was just before them." Grabe substitutes "himself," as they were not perhaps yet convinced. (Haydock) --- Job, however, addresses his discourse no more to them, but only to God, (Calmet) acknowledging some unadvised speeches; (Worthington) or want of information. (Haydock) Himself. They thought it useless to say any more. Buzite, a descendant of Buz, the son of Nachor, Genesis xxii. 21. (Calmet) --- Of, &c. Septuagint, "of the country of Hus." --- Ram. Chaldean, "Abraham;" (Menochius) or rather (Haydock) this is put for Aram. Symmachus, "Syria," 2 Paralipomenon xxii. 5. Some suppose that Eliu spring from Aram, the son of Esron, of the tribe of Juda. Others think that (Calmet) he was the same with Balaam. (St. Jerome; Ven. Bede) --- He is never ranked among the friends of Job, as he perhaps did not come from a distance. His speech, or good intention, is not condemned by God; and Job seems to have acquiesced in what he said. (Calmet) --- This silence of the latter might rather proceed from a just (Haydock) contempt, as Eliu said nothing to the purpose; many of his observations being palpably false, and others not at all controverted. Yet with his private spirit he comes forth, not much unlike Protestants and Puritans, who pretend that they will overturn the Catholic faith by arguments which have escaped the sagacity of all preceding ages! (Worthington) --- God also did not let Eliu pass entirely unnoticed; but, in one line, showed his displeasure: (chap. xxxviii. 2.; Houbigant) as Job perhaps did likewise, by repeating the same decision, chap. xlii. 3. (Haydock) --- Eliu vainly explains why he had not spoken before. He arraigns Job for asserting his own innocence, though the holy man only maintained that he was not punished thus for his crimes, according to the laws of vindictive justice; (chap. xxvii. 2.) much less did he pretend that he was juster than God, (chap. xxxv. 2.) as his adversary asserts; taking thence occasion to praise the divine wisdom and power, as if Job had called them in question. (Calmet) --- God, whose eyes behold the smallest faults. (Menochius) --- Hebrew, "rather on, or (Haydock) above God." (Calmet) --- This young man, who was learned and proud, is the pattern of those hot disputants who set themselves above their elders. (St. Gregory xxiii. 2.) (Worthington) Found. Hebrew, "produced an answer, but had still condemned Job;" (Haydock) or, "had made Job wicked," by giving him occasion to blaspheme, in order to defend his own righteousness. (Calmet) --- Septuagint, "they took it for granted that he was a wretch." This was not true: (Haydock) but they had also doe their best to prove it. (Calmet) --- Job. Almost all the Rabbins assert that the original copies read Jehova, "the Lord;" (Haydock) and that the Masorets changed it, to avoid the apparent blasphemy; as if the three friends had rendered themselves guilty by not answering Job. But the Chaldean, &c., are silent on this head, and Abenezra allows that the change is very doubtful. (Calmet) Hanging. Hebrew, "I fest a reverential awe, (Septuagint, I was silent) and durst not shew," &c. (Haydock) Spirit, which is communicated to the young, as well as to the old. (Menochius) Aged: Greek: poluchronioi. Septuagint Rabbim, "the Rabbins," (Haydock) the "great ones," placed in authority. These are not always the wisest, as understanding is the gift of God, and not attached to rank. (Calmet) Disputing. Hebrew, "searching out words," or arguments. (Haydock) None. A notorious piece of arrogance, to esteem himself wiser than any of his own sect, or of his adversaries. (Worthington) Man. You seem to think this a convincing proof that Job is guilty: (Ven. Bede; Haydock) but it is no such thing. You would fain excuse yourselves from saying any more, for fear of causing him pain, which is already very great; and you vainly imagine that you may thus leave him to be judged by God. We must however convince Job. (Calmet) He; Job, or God. I do not pretend that I have had any revelation, like Eliphas and Sophar, chap. iv. 12., and xi. 5. Job has addressed himself to you; (Calmet) but I shall not answer him as you have done. (Menochius) --- Those who neither believe Catholics, nor their own teachers, but rely on the private spirit, think that the answers which have been given to others, on the same points, do not regard them. (St. Gregory) (Worthington) They. Eliu speaks thus contemptuously of the three friends, as if they had been absent. In the former verse he spoke to them: now he turns to Job. Hebrew, "they were amazed." (Haydock) Me. And forces me to speak, Jeremias v. 24., and xx. 9. Thus Juvenal describes a great talker. Tunc immensa cavi spirant mendacia folles.---Conspuiturque sinus. (Sat. vi.) (Calmet) Vessels, made of skins. Hebrew oboth. (Haydock) Man. Hebrew, "give flattering titles unto man." Protestants, "I do not respect a mortal." Septuagint, (Haydock) "nothing shall make me conceal the truth: I will give things their proper names." Job seemed to him to have arrogated to himself the perfection of God, in maintaining his own innocence. (Calmet) --- He promises to stand up in defence of the Almighty, (Menochius) as his advocate. (Calmet) Away. I shall therefore speak with the utmost caution, (Haydock) as one who must shortly appear before the divine tribunal. (Menochius) --- Hebrew, "For I know not how to call things by their sirnames, (Calmet) or titles of vanity; (Haydock) If I do, may my Creator soon (Calmet) take me away." Septuagint, "I know not how to admire the face. If it be not so, the worms shall consume me." (Haydock)