God interposes and shews from the things he hath made, that man cannot comprehend his power and wisdom.
God after terrour of a whirlewind, by way of examining his client Iob of diuers creatures about their nature, sheweth that no man hath perfect knowlege of them, much lesse of Gods immensitie.
1Then the Lord answered Job out of a whirlwind, and said:Ma il Signore di mezzo al turbine parlò a Giobbe, e disse:BVT our Lord answering Iob out of a whirlewind, sayd:Respondens autem Dominus Job de turbine, dixit: 2Who is this that wrappeth up sentences in unskilful words?Chi è costui, che avviluppa sentenze in ragionamenti da ignorante?Who is this that wrappeth in sentences with vnskilful wordes?Quis est iste involvens sententias / sermonibus imperitis ? 3Gird up thy loins like a man: I will ask thee, and answer thou me.Cingi da uomo forte i tuoi fianchi: io ti interrogherò, e tu rispondimi.Gird thy loynes as a man: I wil aske thee, and answer thou me.Accinge sicut vir lumbos tuos: / interrogabo te, et responde mihi. 4Where wast thou when I laid the foundations of the earth? tell me if thou hast understanding.Dov' eri tu quand'io gettava i fondamenti della terra? dimmelo se ne sai tanto.Where wast thou when I layd the foundations of the earth? tel me if thou hast vnderstanding.Ubi eras quando ponebam fundamenta terræ ? / indica mihi, si habes intelligentiam. 5Who hath laid the measures thereof, if thou knowest or who hath stretched the line upon it?Sai tu chi ne fissò le misure? e chi tese sopra di essa il livello?Who set the measures therof, if thou know? or who stretched out the line vpon it?Quis posuit mensuras ejus, si nosti ? / vel quis tetendit super eam lineam ? 6Upon what are its bases grounded? or who laid the corner stone thereof,Qual hanno appoggio le basi di lei? e chi pose la sua pietra angolare,Vpon what are the foundations therof grounded? or who let downe the corner stone therof,Super quo bases illius solidatæ sunt ? / aut quis demisit lapidem angularem ejus, 7When the morning stars praised me together, and all the sons of God made a joyful melody?Allorché davano laude a me tutte insieme le stelle della mattina, e voci di giubilo alzavano tutti i figliuoli di Dio?when the morning starres praised me together, and al the sonnes of God made iubilation?cum me laudarent simul astra matutina, / et jubilarent omnes filii Dei ? 8Who shut up the sea with doors, when it broke forth as issuing out of the womb:Chi chiuse le porte al mare quand'ei scappò fuora, come uscendo dall'alvo materno?Who shut in the sea with doores when it brake forth proceding as it were out of a matrice:Quis conclusit ostiis mare, / quando erumpebat quasi de vulva procedens; 9When I made a cloud the garment thereof, and wrapped it in a mist as in swaddling bands?Quand'io la nube gli diedi per vestimento, e nella caligine lo rinvolsi, come un bambino nelle sue fasce?When I made a clowde the garment therof, and wrapped it in darkenes as in cloutes of infancie.cum ponerem nubem vestimentum ejus, / et caligine illud quasi pannis infantiæ obvolverem ?
10I set my bounds around it, and made it bars and doors:Lo ristrinsi dentro a' confini posti da me, e gli diedi sue porte, e contrafforti;I compassed it with my boundes, and put barre and doores.Circumdedi illud terminis meis, / et posui vectem et ostia, 11And I said: Hitherto thou shalt come, and shalt go no further, and here thou shalt break thy swelling waves.E dissi: Sin qua tu verrai, ma non passerai più innanzi, e qui frangerai gli orgogliosi tuoi flutti.And I sayd: Hitherto thou shalt come, and shalt not procede farder, & here thou shalt breake thy swelling waues.et dixi: Usque huc venies, et non procedes amplius, / et hic confringes tumentes fluctus tuos. 12Didst thou since thy birth command the morning, and shew the dawning of the day its place?Forse dopo che sei al mondo desti legge alla luce della mattina, e all'aurora mostrasti il luogo onde uscir fuori?Didst thou after thy birth command the morning, and shew the dawning his place.Numquid post ortum tuum præcepisti diluculo, / et ostendisti auroræ locum suum ? 13And didst thou hold the extremities of the earth shaking them, and hast thou shaken the ungodly out of it?Hai tu scossi colle tue mani i cardini della terra, e ne hai tu sbalzati gli empj?And didst thou hold the extremities of the earth shaking them, and hast thou shaken the impious out of it?Et tenuisti concutiens extrema terræ, / et excussisti impios ex ea ? 14The seal shall be restored as clay, and shall stand as a garment.Tornerà come fango il sigillo, e sussisterà come una veste:The seale shal be restored as clay, and shal stand as a garment:Restituetur ut lutum signaculum, / et stabit sicut vestimentum: 15From the wicked their light shall be taken away, and the high arm shall be broken.Sarà agli empj tolto il loro splendore, e la eccelsa loro possanza sarà annichilata.From the impious their light shal be taken away, and the high arme shal be broken.auferetur ab impiis lux sua, / et brachium excelsum confringetur. 16Hast thou entered into the depths of the sea, and walked in the lowest parts of the deep?Se' tu entrato nel fondo del mare, e hai tu passeggiato nel profondo dell'abisso?Hast thou entered into the depthes of the sea, and walked in the lowest partes of the great depth?Numquid ingressus es profunda maris, / et in novissimis abyssi deambulasti ? 17Have the gates of death been opened to thee, and hast thou seen the darksome doors?Son elleno state aperte a te le porte di morte, e que' tenebrosi liminari gli hai tu veduti?Haue the gates of death bene open to thee, and hast thou sene the darkesome doores?Numquid apertæ sunt tibi portæ mortis, / et ostia tenebrosa vidisti ?
18Hast thou considered the breadth of the earth? tell me, if thou knowest all things?Hai tu considerata l'ampiezza della terra? Dimmi, conosci tu tutte queste cose?Hast thou considered the bredth of the earth? tel, me if thou know al things,Numquid considerasti latitudinem terræ ? / indica mihi, si nosti, omnia: 19Where is the way where light dwelleth, and where is the place of darkness?Dove sia che abiti la luce, e qual sia il ripostiglio delle tenebre:In what way the light dwelleth, and what is the place of darkenesse.in qua via lux habitet, / et tenebrarum quis locus sit: 20That thou mayst bring every thing to its own bounds, and understand the paths of the house thereof.Onde e l'una, e le altre tu condur possa a' luoghi loro, sapendo la via delle case loro.That thou canst bring euerie thing to his borders, and vnderstand the pathes of the house therof.ut ducas unumquodque ad terminos suos, / et intelligas semitas domus ejus. 21Didst thou know then that thou shouldst be born? and didst thou know the number of thy days?Sapevi tu una volta di aver a nascere? Eri tu informato del numero de' tuoi giorni?Didst thou know then that thou shouldest be borne? and didst thou know the number of thy dayes?Sciebas tunc quod nasciturus esses, / et numerum dierum tuorum noveras ? 22Hast thou entered into the storehouses of the snow, or hast thou beheld the treasures of the hail:Se' tu entrato dove le nevi si serbano, ed hai tu veduto dove si raccolgan le grandiniHast thou entered into the treasures of the snow, or hast thou beheld treasures of haile?Numquid ingressus es thesauros nivis, / aut thesauros grandinis aspexisti, 23Which I have prepared for the time of the enemy, against the day of battle and war?Preparate da me per farne uso contro il nemico, pel giorno di guerra, e di conflitto?Which I haue prepared for the time of the enemie, for the day of fight and battel?quæ præparavi in tempus hostis, / in diem pugnæ et belli ? 24By what way is the light spread, and heat divided upon the earth?Per quale strada si sparge la luce, e il calore si spande sopra la terra?What way is the light spred, is heate diuided vpon the earth?Per quam viam spargitur lux, / dividitur æstus super terram ? 25Who gave a course to violent showers, or a way for noisy thunder:Chi segnò il corso alla impetuosa pioggia, e la strada al tuono romoreggiante?Who gaue course to the most vehement shower, and the way of the sounding thunder:Quis dedit vehementissimo imbri cursum, / et viam sonantis tonitrui,
26That it should rain on the earth without man in the wilderness, where no mortal dwelleth:E fece piovere sulla terra deserta priva di abitatore, dove nissun de' mortali pone sua stanza,That it should rayne vpon the earth, without man in the desert, where no mortal man abideth:ut plueret super terram absque homine in deserto, / ubi nullus mortalium commoratur; 27That it should fill the desert and desolate land, and should bring forth green grass?Inondandola, benché inabitabile, e desolata, affinchè verdi erbette produca?That it should fil the desert & desolate ground, and should bring forth grene grasse?ut impleret inviam et desolatam, / et produceret herbas virentes ? 28Who is the father of rain? or who begot the drops of dew?Chi è il padre della pioggia, e chi generò le gocciole della rugiada?Who is the father of rayne? or who begot the droppes of dewe?Quis est pluviæ pater ? / vel quis genuit stillas roris ? 29Out of whose womb came the ice? and the frost from heaven who hath gendered it?Da qual seno uscì il ghiaccio, e chi dall'aria mandò il gelo?Out of whose wombe came forth yse? & frost from heauen who ingendred?De cujus utero egressa est glacies ? / et gelu de cælo quis genuit ? 30The waters are hardened like a stone, and the surface of the deep is congealed.Le acque si indurano come pietre, e la superficie del mar si rappiglia.Waters are hardened like stone, and the face of the depth is congealed?In similitudinem lapidis aquæ durantur, / et superficies abyssi constringitur. 31Shalt thou be able to join together the shining stars the Pleiades, or canst thou stop the turning about of Arcturus?Potrai tu forse legare le stelle folgoreggianti delle Pleiadi, o sconvolgere il corso di Orione?Shalt thou be able to ioyne together the shining starres Pleiades, or canst thou dissipate the circuite of Acturus?Numquid conjungere valebis micantes stellas Pleiadas, / aut gyrum Arcturi poteris dissipare ? 32Canst thou bring forth the day star in its time, and make the evening star to rise upon the children of the earth?Se' tu forse, che fai apparire a suo tempo la stella del mattino, o che fai nascere Vespero sopra i figliuoli degli uomini?Doest thou bring forth the day starre in his time, and make Euening starre to rise vpon the children of the earth?Numquid producis luciferum in tempore suo, / et vesperum super filios terræ consurgere facis ? 33Dost thou know the order of heaven, and canst thou set down the reason thereof on the earth?Intendi tu l'ordine del cielo, e stabilirai le ragioni di lui sopra la terra?Doest thou know the order of heauen, and shalt thou Put downe the reason therof on the earth?Numquid nosti ordinem cæli, / et pones rationem ejus in terra ?
34Canst thou lift up thy voice to the clouds, that an abundance of waters may cover thee?Alzerai tu la tua voce alla nube per far venire sopra di te un diluvio di acque?Shalt thou eleuate the voice in the clowde, & the violence of the waters couer thee.Numquid elevabis in nebula vocem tuam, / et impetus aquarum operiet te ? 35Canst thou send lightnings, and will they go, and will they return and say to thee: Here we are?Spedirai tu i folgori, e questi anderanno, e ti diranno al ritorno: Siamo a' tuoi cenni?Shalt thou send lightenings, and wil they goe, and returning shal they say to thee: Here we are?Numquid mittes fulgura, et ibunt, / et revertentia dicent tibi: Adsumus ? 36Who hath put wisdom in the heart of man? or who gave the cock understanding?Chi nel petto dell'uomo pose la saggezza, e chi al gallo diede discernimento?Who put wisedom in the hart of man? or who gaue the cocke vnderstanding?Quis posuit in visceribus hominis sapientiam ? / vel quis dedit gallo intelligentiam ? 37Who can declare the order of the heavens, or who can make the harmony of heaven to sleep?Chi esporrà il governo de' cieli, e farà tacere la celeste armonia.Who shal declare the maner of the heauens, and the harmonie of heauen who shal make to sleepe.Quis enarrabit cælorum rationem ? / et concentum cæli quis dormire faciet ? 38When was the dust poured on the earth, and the clods fastened together?Così fu fin da quando si rapprese la polvere sopra la terra, e le sue zolle si rassodarono.When was the dust powred on the earth, and the cloddes compact together?Quando fundebatur pulvis in terra, / et glebæ compingebantur ? 39Wilt thou take the prey for the lioness, and satisfy the appetite of her whelps,Anderai tu a far preda per la lionessa, e satollerai le brame de' suoi lioncini,Shalt thou take a praye for the liones and fil the appetite of her whelpes.Numquid capies leænæ prædam, / et animam catulorum ejus implebis, 40When they couch in the dens and lie in wait in holes?Allorché giaciono nelle tane, e stanno ansiosi per le caverne?When they lie in the dennes, and in holes sit in wayte?quando cubant in antris, / et in specubus insidiantur ? 41Who provideth food for the raven, when her young ones cry to God, wandering about, because they have no meat?Chi preparò il suo nudrimento al corvo, allorché i suoi pulcini gracchiano verso Dio, e van qua, e là, perché non han da mangiare?Who prepareth for the rauen her meate, when her yong ones crie to God, wandring about, because they haue not meate?Quis præparat corvo escam suam, / quando pulli ejus clamant ad Deum, / vagantes, eo quod non habeant cibos ?
38:1
Haydock
Then. Septuagint, "After Eliu had ceased to speak." (Haydock)
Challoner
Lord. That is, an angel speaking in the name of the Lord. (Challoner)
Calmet
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.
Pineda
Whirlwind, designed to strike the senses, (Haydock) and to represent the distressed condition of Job. (Pineda)
Haydock
This awful appearance imposed silence upon all. (Haydock)
Calmet
Some think that a time was allowed for reflection and repentance, before God passed sentence; but the Septuagint, etc., seem to suppose that the cause was decided as soon as Eliu had ended his discourse. (Calmet)
Worthington
God discusses the controversy, and gives sentence in favour of Job. (Worthington)
38:2
Calmet
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)
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, Job 41. The context also seems to require this, as Job takes it to himself, Job 39:33. (Calmet)
Haydock
The change of persons might rather imply the contrary: Who is this? Eliu. 3. Gird up thy loins. Job. (Haydock)
Houbigant
Can we admit that the devil got the victory; or, that God falsely declared that Job had spoken right? Job 42. (Houbigant)
Haydock
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, Job 42:8. 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)
Calmet
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, etc.) 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, etc.) (Calmet)
Haydock
The remainder of the discourse is designed for Job's instruction. (Haydock)
St. Gregory
Hoc (Eliu) despecto ad erudiendum Job verba vertuntur. (St. Gregory)
38:3
Haydock
Loins, like one about to engage in an arduous task, (Haydock) or journey, (Calmet) to explore the ways of divine Providence. (Haydock)
Calmet
Answer my reasons, if thou art able. (Calmet)
Haydock
Hebrew, "make me know." (Haydock)
Worthington
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)
38:4
Calmet
Foundations. The Hebrews placed the earth in the centre of the universe, resting upon nothing, (chap. 26:7., and 36:30.) or upon itself. See Hesiod, Theog. 325. (Calmet)
Menochius
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)
38:5
Haydock
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)
38:7
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 1:3. (Haydock)
Calmet
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)
38:8
Calmet
Shut. Hebrew also, (Haydock) "facilitated the birth of the sea," as a midwife. (Grotius) (Calmet)
Haydock
Forth. Septuagint, "raged." (Haydock)
Calmet
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)
38:9
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)
38:10
38:12
Calmet
Place. Thou art but as yesterday: where is thy power? (Calmet)
38:13
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, Job 34:26., and John 3:20. (Calmet)
Haydock
Septuagint and Protestants may be understood in this sense. (Haydock)
Du Hamel
Allusion may also be made to the shaking of a sieve, to separate the wheat from the chaff; (Amos 9:9., and Luke 22:31.; Calmet) or of a carpet, to clean it from the dust. (Du Hamel)
Menochius
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)
38:14
Haydock
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)
Menochius
Garment. The body seems to be the clothing of the soul, and will be changed, Psalm 101:27. (Menochius)
Calmet
Chaldean, "their form will be changed to clay, and they shall resemble a tattered garment." Hebrew, "their seal shall change like clay," etc. All their glory shall perish. (Calmet)
Haydock
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)
38:17
Haydock
Doors? Septuagint, "through fear; or have the porters of hell flown away at thy sight?" (Haydock)
38:19
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, etc., are described by the ancients. (Haydock)
38:23
Calmet
War. Hail, etc., are like the arrows of God, Jeremias 10:13., and 50:25. (Calmet)
38:24
38:25
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)
38:26
Haydock
Dwelleth. This shews the magnificence of God, (Menochius) at least. (Haydock)
38:31
Pleiades. The seven stars.
Challoner
Arcturus. A bright star in the north. (Challoner)
Haydock
The same terms occur, and are explained, Job 9:9. (Haydock)
38:32
Day-star. Hebrew mazzaroth, (Haydock) corresponds with the "inner parts of the south;" (chap. 9:9) though some translate, "the signs of the zodiac, or the influences," etc. The antarctic constellations could not be seen in Idumea, while those at the north pole (Calmet) must appear to those who live on that side of the line, (Haydock) as the perpetual sentinels of the sky.
Menochius
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)
Parkhurst
Protestants, "Canst thou bring forth Mazzaroth (Septuagint also retain the original term, Mazouroth) 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, Job 37:9. (Parkhurst)
38:33
Menochius
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)
38:34
Haydock
Voice, to mimic the thunder of God, (Calmet) or to order it to rain. (Haydock)
38:36
Challoner
Understanding. That is, to distinguish the hours of the night. (Challoner)
Haydock
Septuagint, "Who gave to women the knowledge of the loom, and the art of embroidering?" (Haydock)
Calmet
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)
Du Hamel
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)
38:37
Cic.[Cicero?] Somn. Scip
Sleep. The ancients have celebrated this harmony. (Cic.[Cicero?] Somn. Scip.)
Haydock
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)
Worthington
Canst thou cause it to rain, or to be fair? (Calmet) or make the celestial bodies (Haydock) rest from motion? (Worthington)
38:38
Haydock
Together. When was the water separated from the earth? (Haydock)
Calmet
Where wast thou when I gave consistency to the rocks? (Calmet)
38:39
Haydock
And satisfy. Septuagint, "or fill the souls of the dragons?" (Haydock)
Worthington
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)
38:41
Haydock
Wandering. Sixtus V reads vagientes, (Calmet) "crying like children." (Haydock)
Calmet
The ravens presently drive their young away to seek for fresh habitations. (Pliny, [Natural History?] 10:12.) (Psalm 146:9.) (Calmet)
Worthington
If God provide for such creatures, He will shew still greater attention to man. (Worthington)
38:1
The Lord. That is, an angel speaking in the name of the Lord.
38:31
Pleiades.... Hebrew, Cimah. A cluster of seven stars in the constellation Taurus or the Bull. Arcturus, a bright star in the constellation Bootes. The Hebrew name Cesil, is variously interpreted; by some, Orion; by others, the Great Bear is understood.
38:36
Understanding.... That instinct by which he distinguishes the times of crowing in the night.
38:1
The third part. For the tenth and last dispute God discusseth the controuer sie, and geueth sentence for Iob.
38:3
Onlie the Creator hath absolute and perfect knowlege of al creatures. As may appeare by induction, or example:
38:4
Of the creation of the earth.
38:8
Of the sea.
38:12
Distinction of lightes.
38:16
The depth of the sea.
38:21
Mans owne natiuitie, and what shal happen after his death
38:24
The sunnes light and heate.
38:25
Diuers Meteors.
38:31
Starres, and planetes.
38:36
Man hath his knowlege from God.
And the cock hath skil, which man wanteth.
38:37
or rest from motion.
38:39
In some Editions the 39. chap. begineth here. shewing by induction of sensible thinges (as before of insensible) that onlie God knoweth the nature of al creatures.
38:1
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.18
… the one striving to smooth the way for vice, by means of the chastisement of the upright, the other to retain its hold upon the good, even if they do exceed others in misfortunes. What then of Him who answered Job out of the whirlwind and cloud,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 27
VIII. And yet, O talkative Dialectician, I will ask thee one small question, and answer thou me, as He saith to Job, Who through whirlwind and cloud giveth Divine admonitions.
38:3
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 27
VIII. And yet, O talkative Dialectician, I will ask thee one small question,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… Another girdle I know, the soldierly and manly one, I mean, from which the Euzoni of Syria and certain Monozoni take their name. And it is in respect of this too that God saith in an oracle to Job, “Nay, but gird up thy loins like a man, and give a manly answer.”
St John Chrysostom † AD 407 Homilies on Ephesians 23
… cviii. 1 .) “Yes, but this Paul indeed could say, who knew nothing against himself; but I, who require a long time for repentance, I cannot say it.” Yet that to be girded is the part of a waking soul, hearken to what God says to that righteous man, “Gird up now thy loins like a man, for I will demand of thee, and declare thou unto Me.” (
St Jerome † AD 420 The Letters of St. Jerome 22.11
… And the seventy-five souls descended from Jacob who entered Egypt are said to come out of his thigh. So, also, when his thigh shrank after the Lord had wrestled with him, he ceased to beget children. The Israelites, again, are told to celebrate the passover with loins girded and mortified. God says to Job: “Gird up thy loins as a man.”
38:4
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… Why make a long discourse of it? All that the Father hath the Son hath also, except the being Unbegotten; and all that the Son hath the Spirit hath also, except the Generation. And these two matters do not divide the Substance, as I understand it, but rather are divisions within the Substance.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.5
40. Aye, let some one show what there is that the Son of God cannot do. Who was His helper, when He made the heavens,—Who, when He laid the foundations of the world?
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 9.7
… For not only, indeed, does the magnitude and beauty of the creation, but also the very manner of it, display a God who is the artificer of the universe. For since we were not present at the beginning, whilst he was engaged in the work of forming and creating all things; nor had we been present, could we have known how they came into being,
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St Basil the Great † AD 379 The Hexæmeron 1.9
… Put then a limit to your thought, so that your curiosity in investigating the incomprehensible may not incur the reproaches of Job, and you be not asked by him, “Whereupon are the foundations thereof fastened?”
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St Basil the Great † AD 379 De Spiritu Sancto 16
… Do “all His angels” and “all His hosts” praise God? It is through the co-operation of the Spirit. Do “thousand thousand” of angels stand before Him, and “ten thousand times ten thousand” ministering spirits? They are blamelessly doing their proper work by the power of the Spirit. All the glorious and unspeakable harmony
St Basil the Great † AD 379 The Hexæmeron 2.5
… If anything had existed before the formation of this sensible and perishable world, no doubt we conclude it would have been in light. The orders of angels, the heavenly hosts, all intellectual natures named or unnamed, all the ministering spirits, did not live in darkness, but enjoyed a condition fitted for them in light and spiritual joy.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 73
… and the stars shall fall, for what shall be the need of them thenceforth, there being no night? and “the powers of Heaven shall be shaken,” and in all likelihood, seeing so great a change come to pass. For if when the stars were made, they trembled and marvelled (“for when the stars were made, all angels,” it is said, “praised Me with a loud voice”);
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… but his is equal to the heavens. That stands indeed keeping to its own boundary and rule; but the loftiness of his soul transcended all the heavens, and conversed with Christ Himself. ( 2 Cor. x. 15 ; Rom. xv. 19 , etc.) And the beauty of it was so great, that even God heraldeth it forth. For the stars did the angels marvel at when they were made. (
St John Chrysostom † AD 407 Homilies on Philippians 4
“Who shall utter Thy mighty acts, O Lord” ( Psa. cvi. 2 .), because Thou sufferedst not Paul to be hidden, because Thou madest manifest to the world such a man? All the Angels of God praised Thee with one accord, when Thou madest the stars (
St Augustine of Hippo † AD 430 City of God 11.9
… If any one is so foolish, his folly is disposed of by a scripture of like authority, where God says, “When the stars were made, the angels praised me with a loud voice.”
John Cassian † AD 435 The Conferences of John Cassian 8.7
… a thing which is too poor and unsuitable to fancy of that boundless and eternal and incomprehensible Majesty; as the Lord Himself says of these powers: “When the stars were made together, all my angels praised Me with a loud voice.”
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 20
… The vast unmeasurable sea, gathered together by His working into various basins, never passes beyond the bounds placed around it, but does as He has commanded. For He said, “Thus far shalt thou come, and thy waves shall be broken within thee.”
St Methodius † AD 311 Concerning Free-Will 1
… Whence I expected nothing else but that the whole land would be deluged, and I began to form in my mind a place of escape, and a Noah’s ark. But it was not as I thought; for, just as the sea rose to a crest, it broke up again into itself, without overstepping its own limits, having, so to speak, a feeling of awe for a divine decree.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 9.11
… Who can tell the depth and the breadth of the sea, or the force of its enormous waves? Yet it stays at its bounds, because of Him who said, Hitherto shalt thou come, and no further, but within thyself shall thy waves be broken
St Augustine of Hippo † AD 430 The Confessions 13.17
… For the sea also is Thine, and Thou hast made it, and Thy hands prepared the dry land. For neither is the bitterness of men’s wills, but the gathering together of waters called sea; for Thou even curbest the wicked desires of men’s souls, and fixest their bounds, how far they may be permitted to advance,
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St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 2.2
… for He says to Jeremiah, “Before I formed thee in the belly I knew thee;” and to Job, “Didst thou take clay and form a living creature, and make it speak upon the earth?”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.23
… And this Job said mystically, Which alone spread out the heaven, and walketh upon the sea as on firm ground ; signifying to those who understand that He who when present here walked upon the sea is also He who aforetime made the heavens. And again the Lord saith, Or didst Thou take earth, and fashion clay into a living being
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.29
… did He who Himself was come against death, feel terror of death? Is it not both unseemly and irreligious to say that He was terrified at death or hades, whom the keepers of the gates of hades
St Athanasius of Alexandria † AD 373 History of the Councils 8
… Son of God, at the Father’s bidding came from the heavens for the abolishment of sin, and was born of the Virgin Mary, and conversed with the disciples, and fulfilled the Economy according to the Father’s will, and was crucified, and died and descended into the parts beneath the earth, and regulated the things there, Whom the gate-keepers of hell saw (
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.23
… signifying to those who understand that He who when present here walked upon the sea is also He who aforetime made the heavens. And again the Lord saith, Or didst Thou take earth, and fashion clay into a living being ? then afterwards, Are the gates of death opened to Thee through fear, and did the door-keepers of hell shudder at sight of Thee
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 2.37
… was crucified and died, and descended into the lower parts of the earth, and disposed matters there; at the sight of whom the (door-keepers of Hades trembled
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 9.9
9. Who is the father of the rain? And who hath begotten the drops of dew
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.5
… For of men it is said, ‘ I have begotten and brought up sons, and they have rebelled against me ;’ and in another place, ‘ Thou hast forsaken God who begat thee ;’ and again it is said, ‘ Who begat the drops of dew
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 9.9
… Who bringeth the winds out of their treasuries ? And who , as we said before, is he that hath begotten the drops of dew? And out of whose womb cometh the ice ? For its substance is like water, and its strength like stone. And at one time the water becomes snow like wool , at another it ministers to Him who scattereth the mist like ashes
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
Do you know the nature and phenomena of the Moon, and the measures and courses of light, and how it is that the sun bears rule over the day, and the moon presides over the night; and while She gives confidence to wild beasts, He stirs Man up to work, raising or lowering himself as may be most serviceable? Know you the bond of Pleiades, or the fence of Orion
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St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… For if there were other names of stars, Holy Scripture would not have made mention of those which are in common use among the Greeks, Esaias saying , “Which maketh the Pleiads, and Hesperus, and Arcturus, and the Chambers of the South,” and Job making mention of Orion and Aseroth
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… Now Holy Scripture admires the cleverness in weaving even of women, saying, Who gave to woman skill in weaving and cleverness in the art of embroidery?
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… And in saying this I am supported by Job’s teaching, where he represents God as answering His servant by the tempest and the clouds, saying both other things meet for Him to say, and that it is He Who hath set man over the arts, and given to woman her skill in weaving and embroidery
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.39
… xxi. 33, 34 ), because when one who has arrived at the deep streams of knowledge covers them not up before the brutish hearts of his hearers, he is adjudged as liable to penalty, if through his words a soul, whether clean or unclean, be caught on a stumbling-stone. Hence it is said to the blessed Job, Who hath given understanding unto the cock? (
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 9.9
9. Who is the father of the rain? And who hath begotten the drops of dew ? Who condensed the air into clouds, and bade them carry the waters of the rain , now bringing golden-tinted clouds from the north , now changing these into one uniform appearance, and again transforming them into manifold circles and other shapes? Who can number the clouds in wisdom
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Praemissa disputatioe Job et amicorum ejus de providentia divina, dum Elihu sibi vices determinantis assumpserrat, in quibusdam redarguens Job, in quibusdam autem amicos ipsius. Sed quia humana sapientia non sufficit ad veritatem divinae providentiae comprehendendam, necessarium fuit ut praedicta disputatio divina auctoritate terminaretur. Sed quia Job circa divinam providentiam recte sentiebat, in modo autem loquendi excesserat in tanium, quod malorum cordibus exinde scandalum proveniret, dum putabant eum Deo debitam reverentiam non exhibere: ideo Dominus tamquam quaestionis determinator, et amicos Job redarguit ex hoc quod non recte sentiebant, et ipsum Job de inordinato modo loquendi, et Elihu de inconvenienti determinatione; unde dicitur: Respondens autem Dominus Job, quia scilicet propter eum ista responsio fiebat, quamvis non fuerit ipse immediate ante locutus. Modum autem respondendi ostendit subdens, De turbine; quod quidem potest ad literam intelligi, ut dicatur formatam esse voce n Dei miraculose in aere cum quadam aeris turbatione, sicut in monte Sinai factum legitur Exod. 19: vel sicut ad Christum vox facta est, quando quidam dixerunt, tonitruum facuum esse, ut legatur Joan. 12. Vel potest intelligi ut sit metaphorice dictum, ut haec responsio dicta sit inspirato interior divinitus facta ipsi Job: et sic dicitur Dominus ei de turbine respondisse, tum propter turbationem quam adhuc patiebatur, tum etiam propter turbiniis obscuritatem: quia scilicet divinam inspirationem in hac vita non possumus clare percipere, sed cum quadam obumbratione sensibilium similitudinum, ut Dionysius dicit 1 cap. cael. Hier.; et hoc etiam significavit Dominus supra, si de turbine corporali vocem suam sensibiliter fecit audiri.
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Determinata autem disputatione quasi per sententiam judicii, nihil ultra restat dicendum, nisi determinationis sententia reprobetur: et ideo Dominus primo improbat determinationem disputationis quam Elihu fecerat; improbat autem, quia veras sententias quas proposuerat, involverat multis falsis et frivolis verbis; unde sequitur: Dixit, quis est iste involvens sententias sermonibus imperitis? Sententias quidem Elihu dixerat arguendo Job de hoc quod dixerat se velle disputare cum Deo: et de hoc, quod intantum se justum dixerat, quod quasi videbatur justitiae divini judicii derogare. Sed istas sententias involverat multis praesumptionibus, et etiam falsis sermonibus, ut ex supradictis patet: qui hic dicitur sermones imperiti, quia omnis inordinatio ex defectu rationis procedere videtur.
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Sic ergo exclusa determinatione Elihu, Dominus ipse incipit determinare disputationem: et primo excitat Job ad attendendum. cum dicit: Accinge sicut vir lumbos tuos: quod metaphorice dicitur. Homines enim solent lumbos praecingere ad hoc quod sint prompti ad iter, vel ad quamlibet actionem; unde volebat eum Dominus esse promptum ad considerandum quae ei dicebantur, remotis quibuslibet impedimentis: unde signanter de praecinctione lumborum facit mentionem, quia per lumbos voluptas carnalis intelligitur, quae praeceipe impedit spiritalem auditum, secundum illud Isa. 28: «Quem docebit scientiam, et quem intelligere faciet auditum? Ablectatos a lacte, avulsos ab uberibus.»
Primo autem incipit in sua determinatione Job arguere de hoc, quod praesumptuose videbatur esse locus, dum Deum ad dispitandum provocaret. Et quia supra c. 15, videtur Deo dedisse duorum optionem, cum dixit: Voca me, et ego respondebo tibi, a te certe loquar, et tu responde mihi: quia Job jam satis locutus fuerat, Deus quasi alteram partem elegit, cum subdit: Interrogabo te, responde mihi: quae quidem interrogatio Dei non est ut addiscat, sed ut hominem de sua ignorantia convincat. Interrogat autem ipsum de suis effectibus qui humanis sensibus praesto sunt: quos cum homo ignoret ostenditur, multo magis convincitur, sublimiorum scientiam non habere.
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Inter alios autem sensibiles effectus incipit interrogare de principalibus partibus mundi, inter quas terra est nobis notior, utpote propinquir; de qua interrogare incipiens, dicit: Ubi eras quando ponebam fundamenta terrae? Recte fundamentum terram comparat: quia sicut fundamentum est infima aedificii pars, ita etiam terra est infimum corpus, quod subjacet omnibus. Et quia terra est praecipue materia humani corporis, materia aurem tempore praecedit id quod ex ea fit, et multo magis ratio artificis quae materiam condidit; ideo signanter dicit: Ubi eras quando ponebam fundamenta terrae? ac si dicat: Cognoscere rationem fundationis terrae non potes, quia cum terra fundata est, nondum eras in rerum natura. Est autem considerandum quod quidam antiquorum situm terrae et aliorum elementorum non attribuebant alicui rationi ordinanti, sed necessitati materiae, secundum quod gravia levibus succedunt. Ut autem haec opinio excludatur, Dominus consequenter comparat fundamentum terrae fundationi aedificii, quae fit secundum aedificatoris rationes: et similiter fundatio terrae est facta secundum providentiam divinam, quam humana intelligentia comprehendere non valet; et hoc signat cum subdit, Indica mihi si habes intelligentiam: quasi dicat: Ideo horum rationem indicare non potes, quia ad haec capienda intelligentia tua non sufficit. Est autem considerandum quod artifex in aedificii fundatione quatuor disponit: primo quidem, quantum debeat esse fundamentum; et similiter divina ratione dispositum est, quod tanta debeat esse quantitas terrae, non maior vel minor: et quantum ad hoc subdit: Quis posuit mensuras ejus, scilicet secundum omnes dimensiones: et signanter dicit: Posuit: non enim species terrae ex necessitate talem quantitatem requirit, sed haec quantitas est terrae in posita ex sola ratione divina, quam homo recognoscere non potest; et ideo subdit: Si nosti, quia scilicet haec homo nec noscere nec indicare potest.
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Secundo artifex per suam rationem disponit determinatum situm fundamenti, quem comprehendit per extensionem lineae mensuralis; unde subdit: Vel quis tetendit super eam lineam, per quam scilicet significatur ratio divinae dispositionis, designans determinatum situm terrae in partibus universi.
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Tertio excogitata quantitate fundamenti, et ubi collocandum sit; disponit artifex in quo possit fundamentum firmiter collocari; et quantum ad hoc subdit: Super quo bases illius, scilicet terrae, Solidatae sunt, quia firmata est super centrum mundi. Quarto autem praedictis tribus excogitatis, artifex jam incipit jacere lapides in fundamentum; et primo lapidem angularium, ad quem diversi parietes congregantur; et quantum ad hoc subdit: Aut quis demisit, idest deorsum misit, lapidem angularem ejus, per quem scilicet significatur ipsum centrum terrae, cui diversae partes terrae conneuntur. Soleit autem homo fundamentum aedificii collocare propter necessitatem habitationis; sed ut
ostendatur Deus non ex indigentia fundamenta terrae jecisse, subjungit: Cum me laudarent simul astra matutina; quasi dicat: Quamvis adesset mihi habitatio caeli, cujus astra me laudent, terram tamen fundavi non ex indigentia famulantium qui eam inhabiterent, sed ex sola voluntate. Non autem hoc dicitur quasi caelum prius sit factum quam terra: praesertim cum in Genesi 1 legitur, in principio Deum creasse caelum et terram; astra autem, de quibus hic fit mentio, leguntur facta fuisse quarta die; sed hoc dicitur ad ostendendum, quod ordine naturae caelum, vel astra priora sunt terra, sicut incorruptibile incorruptibili, et movens moto. Dicit autem, As ra matutina, idest de novo condita, sicut apud nos astra matutina dicuntur, quae in principio diei solent apparere. Quod autem dicuntur astra matutina Deum laudare; potest uno modo intelligi materialiter, inquantum scilicet propter sui claritatem et nobilitatem erant materia divinae laudis, etsi non hominibus qui adhuc non erant, saltem angelis, qui jam erant.
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Secundo secundum illos qui dicunt corpora caelestia animata, astra in suae institutionis initio Deum laudabant, non laude vocali, sed mentali; quod etiam potest referri ad angelos, quorum ministerio caelestia corpora moventur: ut quod subditur: Et jubilarent omnes filii Dei, referatur ad angelos supremæ Hierarchiae, quos Dionysius dicit esse collocatos in vestibulo deiitatis: et ideo signanter illis tamquam inferioribus laudem, isius autem tamquam superioribus attribuit jubilationem, quae excellentiam quandam laudis importat.
Praemisso igitur de fundatione terrae, subjungit consequenter de aquis, quae immediate superponuntur terrae. Videtur autem naturalis ordo elementorum requirere ut aqua ex omni parte circumdaret terram, sicut aer ex omni parte circumdat terram et aquam; sed divina dispositione factum est propter generationem hominum, animalium et plantarum, ut aliqua pars terrae discooperta remaneret ab aquis, Deo sua virtute aquas maris sub certis limitibus retinente; unde subdit: Quis conclusit ostiis mare? idest certis terminis. Fuerunt aliqui, qui putaverunt per actionem solis aliquam partem terrae exsiccatam esse; sed Dominus ostendit, a principio ita fuisse dispositum ut mare non unidue terram operiret.
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Describit autem productionem maris sub similitudine nativitatis rei viventis, scilicet pueri, quia aqua est res maxime formabilis in res vivas: puer et omnia semina generativa huiusda sunt: puer autem primo de utero matris progreditur; et hoc significat, cum dicit: Quando erumpebat, quasi de vulva procedens. Utitur autem in productione maris verbo erumpendi, quia scilicet proprium est aquae quasi continue moveri. Dicitur autem quasi de vulva procedere, non quod ortum habuit ex alia materia corporali, sed quia ex occulto divinae providentiae procedebat, quasi ex utero quodam. Secundo autem puer natus induitur; et quantum ad hoc subdit: Cum ponerem nubem vestimentum ejus: quia enim nubes ex vaporibus resolutis ex aqua generantur, consequens est, ut in locis maritimis hujusmodi nubes magis multiplicentur.
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Tertio autem puer natus quibusdam fasciis involvitur; et quantum ad hoc subdit: Et caligine illud quasi pannis infantiae ob— volerem. Et possunt per caliginem designari vapores non elevati, nec condensati in nubes, sed super maris superficiem aerem obscurantes; et forte alludit ei quod dicitur Gen. 1, quod tenebrae erant super faciem abyssi. His igitur positis, quae pertinent ad novam maris productionem, explicet ejus conclusionem: ac si dicat, quando in aere de novo factum est: Tune circundedi illud terminis meis.
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Et videtur tria ponere pertinentia ad conclusionem maris: quorum primum signatur, cum dicit: Terminus meis, idest a me positis: secundum signatur, cum dicit, Et posui vectem; tertium est, cum dicit, Et ostia.
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Haec autem tria pertinent ad imperium divinae virtutis: unde quasi exponens praedicta, subdit: Et dixi, Hucusque venies: quod pertinet ad rationem terminorum; nam terminus est ultimus motus: Et non procedes amplius: quod scilicet pertinet ad vectem per quem processus alicujus impeditur: Et hic confringes tumentes fructus tuos: quod pertinet ad ostia, quae ad hoc ponuntur quod aliquis non passim egrediatur aut ingrediatur, sed secundum certam regulam: ita etiam mare non passim transgreditur litus, sed secundum quamdam mensuram fluctuum intumescentium. Post terram autem et aquas ulterius procedit ad aereum, qui secundum aspectum caelo continuatur. Prima autem dispositio communis ad totum corpus quod superjacet aquae et terrae, est variatio noctis et diei,
Postquam Dominus connumeravit principales partes creaturae corporalis, scilicet terram, mare et caelum; hic incipit prosequi mirabilia divinorum operum, quae in dispositione praedictarum trium partium mundi apparent: et incipit a terra, in qua praecipue admirandum apparet, quod accidit circa terrae motum: de quo metaphorice loquitur ad similitudinem hominis, qui tenens corpus aliquid, concutit ipsum; unde dicit, numquid tenuisti, idest
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quae fiunt secundum motum diurnum, qui est primus motus; et ideo consequenter dicit, Numquid post ortum tuum praecepisti diluculo? quasi dicat: Numquid ex praecepto tuo alternantur nox et dies super terram? diluculum enim est quoddam confinium diei et noctis. Et signanter dicit, Numquid post ortum tuum, sicut et supra quando de terra loquebatur dixerat: Ubi eras? quia sicut terra est principaliter materia principium hominis, ita etiam supremum caelum, quod suo motu variat diem et noctem, est principale principium humani corporis inter causas corporales. Est autem considerandum, quod claritas diluculi, sive aurorae diversificatur secundum diversas partes elevationis signorum, quae sol perambulat: quia quando est in signo velocis ascensionis, in quo scilicet cito oritur, parum durat aurora; quando autem est in signo tardae ascensionis, amplius durat: et est determinata mensura loci, ex quo sole ibi existente incipit claritas diluculi apparere: et hoc est quod subdit: Ostendisti aurorae locum suum? quasi dicat: Numquid tu dispensasti loca in caelo, ex quibus aurora illucescat? quasi dicat, non: et ex his omnibus datur intelligi, quod tua ratio deficit a comprehensione divinorum operum: unde patet quod tu non es idoneus ad disputandum cum Deo.
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virtute tua comprehendisti, concutiens extrema terrae: quod non est sic intelligendum, quod tota terra simul concutiatur in terrae motu; sed quia aliqua extremitates terrae concutiuntur. Omnia vero quae accidunt in corporali creatura, in utilitatem hominum redundant: terrae motus autem et alia hujusmodi utilia sunt per hoc, quod homines territi a peccatis desistant; unde subdit: Et excussisti impios ab ea: et loquitur ad similitudinem hominis, qui concutit vestimentum, ut ex eo execliat pulverem seu tineam; ita etiam Deus videtur concutere terram, ut execliat peccatores ex ea, quandoque quidem per mortem, quandoque autem per emendationem vitae.
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Solet autem in terrae motu contingere, quod aliqua aperta recluduntur, sicut parietes vel aliquid hujusmodi: et quantum ad hoc subdit: Restituetur ut lutum signaculum: lutum enim quando dividitur, de facili ad eamdem dispositionem reintegratur; ita etiam aliquid signaculum, puta in pariete vel in quocumque aliquo hujusmodi quod videbatur immutatum per aperturem parietis, quandoque divina virtute restituitur in pristinum statum. Contingit etiam quandoque quod turres et arbores, et alia hujusmodi per terrae motum concutiuntur, et non cadunt; et quantum ad hoc subdit: Et stabit sicut vestimentum, quod scilicet si concutiatur, pristinam integritatem non perdit.
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Contingit autem quandoque e contrario, quod homines, vel absorpti terra, vel etiam oppressi parietibus per motum terrae cadentibus, moriuntur; et quantum ad hoc subdit: Aufertur ab impiis lux sua, per mortem. Contingit etiam quandoque quod munitiones et turres fortissimae per terrae motum dejiciuntur; et quantum ad hoc subdit: Et brachium excelsum confringetur, idest aliqua fortissima munio, vel aliquis potens amicus, in quo homo confidit sicut in suo brachio.
His igitur praemissis de terrae motu et de effectibus ejus, procedit ad dispositionem medii elementi, scilicet maris, in quo hominibus videntur occulta et mirabilia; primo quidem ea, quae sunt in profundo maris, puta piscium dispositiones in mari viventium; et quantum ad hoc dicit, Numquid ingressus es profundum maris? ut scilicet cognosceres animalia, quae in eo latent.
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Aliud autem quod in mari videtur occultum et admirandum, est dispositio terrae sub aquis maris existentis; et quantum ad hoc subdit: Et in novissimis abyssi deambulasti, idest in infimis ejus partibus. Post dispositionem autem terrae et maris procedit ad dispositionem caeli, sub quo etiam continetur aer: et in hoc latius immoratur, propter multa mirabilia quae in eo apparent. Et primo incipit a dispositione lucis et tenebrarum, quae communiter respicit totum superius corpus. Est autem considerandum quod corpora caelestia per lucem suam agunt in ista inferiora, eo quod lux est quasi qualitas activa caelestium corporum, sicut calor et frigus elementorum: et ideo effectus caelestium corporum in istis inferioribus conjungitur cum consideratione lucis et tenebrarum.
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Inter alios autem effectus caelestium corporum in istis inferioribus, communior est generatio et corruptio: et ab hoc incipit dicens, Numquid apertae sunt tibi portae mortis? mors enim est corruptio corporis viventis; et sic proprie ad hominem pertinet, cui praesens sermo dirigitur. Portae autem mortis sunt causae corruptionis quantum ad virtutes caelestium corporum, per quas primo proceditur ad tale effectum. Est autem difficillimum cognoscere, quis sit periodus vitae et permanentiae cujuslibet rei: et ideo portae mortis nobis apertae non sunt, quia non possumus in corporibus caelestibus cognoscere propriam causam corruptionis cujuscunque rei. Morti autem competit ratio tenebrarum: tum qua per mortem homo privatur corporali visu, cujus cognitio est per lumen: tum etiam quia post mortem homo in oblivionem quasi in tenebras quadam vadit; et ideo subdit: Et ostia tenebrosa vidisti: ut intelligatur idem appellare ostia tenebrosa propter proprietatem mortis, quod prius appellaverat portas mortis. Vel hoc quod dicit, ostia tenebrosa, potest referri ad alium effectum caelestium corporum, qui est obtenebratio aeris: ut sic hoc quod dixit de portis mortis, referatur ad sola viventia corpora; quod autem dixit de ostiis tenebrosis, ad corpora perspicua. Subdit autem de diversitate caloris et frigoris circa terram diems, Numquid considerasti latitudinem terrae? Ubi considerandum est, quod longitudo terrae secundum astrologos attenditur secundum progressum ab oriente in occidentem, latitudo autem ejus attenditur a meridie in septentrionem; eo quod in alia qualibet re maior dimensio vocatur longitudo, minor autem dimensio vocatur latitudo. Est autem experimento probatum, quod dimensio terrae a nobis habitatae maior est ab oriente usque ad occidentem, quam a meridie usque in septentrionem: unde latitudo terrae accipitur secundum progressum a meridie usque in septentrionem. In quo quidem progressu est diversitas caloris et frigoris: quia quanto magis appinquatur a meridie in nostrum habitabile, tanto
locus calidior est propter solis propinquitatem; unde quod de latitudine terrae dicitur, potest referri ad diversitatem locorum calidorum et frigidorum.
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His ergo praemissis, quae pertinent ad effectus caelestis lucis in haec inferiora, facit mentionem de ipsa luce, cum subdit: Indica mihi si nosti omnia, ut scilicet sis idoneus ad disputandum cum Deo, qui omnia novit, in qua via lux habitat. Ubi considerandum est, quod lux in luminaribus mundi invenitur, quae propter hoc luminaria dicuntur, quia sunt luminis vasa; sed quia via ad motum refertur, quaestio de via, in qua lux habitat, refertur ad luminarium motum.
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Excedit autem humanam cognitionem qualiter luminaria moveantur: quod ostenditur ex diversis opinionibus hominum circa motus eorum: dum quidam asserunt ea moveri per excentros et epiciclos; quidam autem per motum diversarum sphaerarum; et sicut lux ex motu luminarium causatur, prout in superiori hemisphaerio movetur, ita etiam tenebrae procedunt ex motu eorum, prout moventur in hemisphaerio inferiori: quod etiam habet eamdem difficultatem; unde subdit: Et tenebrarum quis locus sit.
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Non potest autem perfecte mensurari motus alicujus corporis, nisi via per quam ambulat cognoscatur, quia magnitudo mensuratur motu, et motus magnitudine, ut dicit Philosophus in 4 Phy.; et ideo, quia per certitudinem via motus luminarium cognosci non potest ab homine, consequens est, quod nec mensura motuum eorum perfecte sciri possit; unde subdit: Ut ducas unumquodque, scilicet lucem et tenebras, ad terminos suos, ostendendo scilicet rationem apertionis et occultationis uniuscujusque luminarium quantum ad principium et finem, et etiam quantum ad medium; ad quod pertinet quod subdit: Et intelligas semitas domus ejus, scilicet lucis: quando enim in meridie circa summum caeli movetur, tunc quasi perambulat semitas domus suae; termini autem ejus sunt apud ortum et occasum. Secundum autem motum caelestium corporum mensurantur durationes inferiorum corporum, et tempora generationis et corruptionis, ut Dionysius dicit 4 cap. de div.
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Nom.; et ideo, ignoratis illis causis, consequens est, ut hi effectus ignorentur; et ideo subdit: Sciebas tunc quod nasciturus esses? quasi dicat: Numquid praecognoscere potuisti per considerationem motus caeli tempus tuae nativitatis? et tu quidem hoc non potuisti, quia antequam nascereris non eras: sed nec alius homo hoc praecognoscere potuit propter debilitatem cognitionis humanae (loquitur enim Dominus ad Job in persona omnium hominum); et sicut non potuisti praecognoscere tempus nativitatis tuae, ita non potes praecognoscere terminum vitae; unde subdit: Et numerum dierum tuorum noveras; quasi dicat: Cognoscere hoc non poteras ex computatione caelestium motuum, quorum terminum et certam mensuram ignoras.
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His autem praepositionibus quae pertinent ad imitationem lucis et tenebrarum, procedit ad diversas immutationes aeris, secundum quod aer variatur per tempestatem et serenitatem: et incipit a nive et grandine, dicens, Numquid ingressus es thesauros nivis, aut thesaurus grandinis aspexisti? thesauros nivis et grandinis vocat vapores sursum elevatos, ex quibus nives et grandines generantur; sed quia grandines grossioris substantiae sunt, et in loco multo magis propinquo nobis generantur, frigore ad interiora nubis expulso a circumstante calore; ideo circa grandines facit mentionem de visu, quia magis visui subijci possunt; circa nives autem de ingressu, quia magis propter corum tenuitatem possunt penetrari.
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Hujusmodi autem quandoque Deus uitur ad hominum correctionem, sicut supra 56 habitum est, per hoc judicat populos; unde subdit: Quae praeparavi in tempus hostis, idest in tempus, quo est ultio sumenda de hostibus, contra quos Deus uitur his quasi bellicis armis; unde subdit: In diem pugnae, idest actualis conflictus, et belli, idest guerrae, in qua fit praeparatio ad pugnam.
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Finiua autem tempestate nivis et grandinis, subsequitur serenitas, in qua claritas et calor aeris praeparantur; unde subdit: Per quam viam spargitur lux, quod pertinet ad claritatem; dividitur aestus super terram, quod pertinet ad calorem. Ubi considerandum est, quod supra, ubi de luce loquebatur quantum ad ipsa luminaria in quibus habitat, fecit mentionem solum de via ejus: quia scilicet lux per motum luminarium viam suam peragit, sive sit tempestas, sive serenitas; sed ad nos ea non pervenient claritas et calor nisi cessante tempestate. Non autem sensibiliter diversificatur claritatis intensio in diversis terris, cum aer fuerit serenus; sensibiliter autem diversificatur intensio caloris: et ideo lucem spargi dixit, quasi differenter effusam; aestum autem dividi, quasi pro diversitate locorum diversimode distributum.
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Consequenter autem procedit ad effectus quosdam ventorum in aere, ex quibus dum pluvia impellitur, causatur imber; unde dicit: Quis dedit vehementissimo imbri cursum? est enim vehementia imbris cursus ex forti impulsu ventorum, quos divina virtus producit. Similiter autem dum ex ventis nubes impelluntur, causatur sonus tonitrui; propter quod non audient hujusmodi sonus in uno loco, scilicet quasi alicujus corporis transeuntis; unde subdit: Et viam sonantis tonitrui.
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Subdit autem rationem quare pluviae et nubes a ventis impelluntur, cum dicit, ut plueret super terram absque homine in deserto, quod scilicet habitari non potest propter terrae ariditatem; vapores autem pluviosi elevantur maxime ex locis humidis: unde si nubes et pluviae non impellerentur a ventis, sequeretur quod nunquam in locis siccis plueret.
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Contingit autem quandoque quod aliqua loca humana industria irrigantur, idest cessantibus pluviis; sed hoc ibi accidere non potest; unde subdit: Ubi nullus mortalium commoratur; et sie illi terrae per humanam industriam provideri non potest: et propter hoc Deus ordinavit ut ventis impellerentur nubes et pluviae, ut etiam in locis desertis plueret; unde subdit: Ut impleret, scilicet pluviis, inviam, idest terram per quam nec transire potest homo, et desolatum, idest destitutam humana procuracione; et sie sola procuracione divina produceret herbas virentes, scilicet ad decorum terrae, et ad pastum animalium silvestrium, qui etiam divina providentia procurantur.
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Consequenter autem facit mentionem de pluviis absque vento, cum dicit: Quis est pluviae pater? idest efficis causa non ex necessitate, sed ex ordine providentiae, quae convenit patri: a Deo enim movetur sol et alia caelestia corpora, quae sunt proxima causa efficiens generationis pluviarum; ros autem ex eadem causa generatur ex qua et pluvia: nec differt nisi secundum multitudinem et paucitatem materiae; unde dicit: Vel quis genuit stillas roris. Signanter stillas nominat, ad designandum parvitatem guttarum.
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Est autem considerandum, quod sicut pluviae congelatae fiunt nives; ita ros congelatus est pruina; unde subdit: De cujus utero est glacies. Ubi notandum, quod glacies causa est frigus, quae est qualitas feminalis; pluviarum autem et roris causa est calor resolvens, et non permit-tens congelari vaporem; calor autem est qualitas masculina: et ideo signanter circa generationem pluviae et roris usus est nomine patris; circa generationem autem glaciei usus est nomine uteri, qui pertinet ad matrem.
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Ex frigore autem duplex glacies causatur: una quidem in aere, quod pertinet ad pluviam de caelo cadentem; unde subdit: Et gelu de caelo quis genuit? quod adhuc attribuit patri, quia non apparet tanta vis frigor is in pruina, sicut in ulteriori glacie; alia vero est glacies quae generatur in inferioribus aquis, in qua major vis frigor is apparet; unde subdit: In similitudinem lapidis aquae durantium, scilicet per vehemens frigus in glaciem condensatae: et hoc quandoque intantum procedit, quod in frigidissimis terris etiam maria congelantur; et hoc est quod subdit: Et superficies abyssi constringitur, scilicet aqua, quae est in ejus superficie per frigus condensata. Non autem frigus aeris irrumper e potest usque ad maris profundum.
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Ilis ergo enarratis de variis mutationibus aeris, procedit ulterius ad immutabiles immutationes caelestium corporum: circa quae primo in stellis fixis consideratur immobilitas figuræ: quia quaelibet earum conservat sicut suum, ita quod una alteri non appropriquat magis vel minus: et hoc praeципue apparet in stellis vicinis, quae nunquam conjunguntur; unde subdit: Numquid conjungere valebis micantes stellas plejades? stellae plejades dicuntur quaedam stellae, quae lucent in capite Tauri: quarum sex apparent valde propinquaë, septima autem est obscurior. Secundo consideratur in caelestibus corporibus uniformitas primi motus, quo revolvitur totum caelum, et omnes stellae in eo, semel in die et nocte super polos mundi; hic autem motus sensibilis percipitur ex stellis propinquis polo septentrionali, quae sunt nobis perpetuae apparentiae propter elevationem poli super nostrum horizontem: inter quas stellas vocatur maxime constellatio Arcturi, qui est Ursa major, cujus stellae manifeste apparent uniformiter moveri in gyro circa polum undi: et quantum ad hoc subdit: Aut gyrum Arcturi poteris dissipare? ut scilicet non circumeat polum. Tertio admirabilis apparet in caelestibus corporibus motus Planetarum: in quo, cum sit omnino uniformis, quaedam planetarum varietas ad sensum videtur: et hoc maxime deprehendi potest in stella Veneris, quae quandoque oritur ante solem, et tunc vocatur lucifer; quandoque autem occidit post solem, et tunc vocatur hesperus. Manifestum est autem, quod stellae quae semper sunt tardioris motus quam sol, incipiunt primo apparere in mane ante ortum solis, eo quod sol proprio suo moto, quo movetur ab occidente in orientem, deserit eas, sicut patet in Saturno, Jove, et Marte. Luna autem quae habet velocorem motum quam sol, semper incipit apparere in sero, quasi deserens solem, praecedens ipsum versus orientem. Venus autem et Mercurius quandoque incipiunt apparere de mane, quandoque autem de sero; sed de Mercurio, quia raro videtur, et est parvae quantitatis, non ita est manifestum; in Venere autem clarius apparet: unde manifestum est quod quandoque habet velociorem motum quam sol, quandoque tardiuorem. Ex quo manifeste apparet varietas in motu planetarum; et ad hoc designandum subdit: Numquid produces luciferum, idest Venerem mane apparentem: In tempore suo, idest in determinato tempore, quia haec diversitas semper in eo contingit: Et hesperum, idest eamdem Venerem sero apparentem.
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Super filios terrae consurgere facis? Et notandum est, quod per hoc quod dicit, consurgere et producere facis, designatur nova apparitio stellae. Quarto autem admirabilis videtur in caelestibus corporibus ordo, situs, et motus ipsorum; unde dicit: Numquid nosti ordinem caeli, qui scilicet ab homine comprehendi non potest.
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Quintum autem admirabile est dispositio inferiorum corporum secundum superiorem: et quantum ad hoc subdit: Et pones rationem ejus in terra, ut scilicet cognoscas effectus proprios singularum causarum
· Al. irregularitas.
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Postquam Dominus commemoravit mirabilia suorum effectuum, quantum ad principales partes mundi, quae sunt terra, mare, caelum, et quantum ad dispositionem eorum; nunc accedit ad enarrandum mirabilia suorum operum specialiter quantum ad diversas proprietates animalium, inter quas praepollet cognitio, quae quidem perfectius in homine quam in ceteris animalibus invenitur; et ideo ab homine incipiens dicit: Quis posuit in visceribus hominis sapientiam? Per viscera hominis intelliguntur intimae vires animae ipsius, scilicet intellectus et ratio, quibus Deus sapientiam indidit, et inquantum lumen rationis homini dedit, et inquantum quaedam seminaria sapientiae et scientiae naturaliter indidit rationi ipsius cognitionem primorum principiorum. In aliis autem animalibus multa indicia apparent naturalis cujusdam prudentiae; sed praecipue hoc manifestatur in gallo, quasi in animali noto et domestico; unde subdit: Aut quis dedit gallo intelligentiam? Intelligentia hic sumitur pro naturali quadam aestimatione, secundum quam ad motum intelligentis operatur, quia ipsa ejus naturalis aestimatio ab intellectu divino ei datur. In hoc autem videtur gallus quandam intelligentiae similitudinem habere, quod determinatis horis in cantum prorumpit, ac si cognosceret proportiones caelestium motuum; unde subdit: Quis enarravit, scilicet gallo, caelorum rationem, idest proportionem caelestium motuum, ut possit ex hoe determinatas horas cognoscere, seu discernere ad cantandum? Solent autem vigiles quodam cantu, aut alicujus instrumenti sono, propinquitatem diei declarare, et certarum horarum noctis.
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Non autem potest dici quod aliquis sonitus caeli determinatis temporibus audiatut et aliis temporibus sileat, ut ex hoc gallus discernat ad cantandum; unde subdit: Et concentum caeli quis dormire faciet? quasi dicit: Concentus caeli non silet sicut vigils dormientis, ut ex ejus auditu vel silentio possit gallus instrui ad cantandum. Considerandum autem est hic, quod ex motu caelorum pythagorici posuerunt sonitum harmonizantem provenire propter convenientissimam proportionem caelestium motuum: et quia poncbant caelestia corpora animata, ideo talis consonantia sonorum posset concentus caeli vocari. Sed Aristoteles probat in 2 de caelo, quod ex motu caelestium corporum nullus sonitus procedit: et ideo hie concentum accipere possumus metaphorice positum pro sola convenientia caelestium motuum, qui nunquam requiescunt.
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Hujus autem inspiratio sapientiae vel intelligentiae, aut etiam concentus caeli, ab initio fundationis terrae fuit; unde subdit: Quando fundabatur pulvis in terra: quod refertur ad situm terrae quae in imo ponitur, sicut in fundamentum, et glabae compingebantur, quod refertur ad humorem continentem in unum partes terrae, ne scilicet terra propter sui siccitatem in pulverem resolvatur. Deinde accedit ad aliam proprietatem animalium, quae attenditur secundum acquisitionem nutrimenti, circa quam admirabile aliquid apparet in leaena: cum enim leo multo cibo indigeat, mirabile videtur, quomodo in aliqua regione tantum potest de praeda animalium capere, quod sibi sufficiat et filiis suis; unde subdit: Numquid capies leaenae praedam, idest nu-
caelestium corporum. Praedicti autem effectus divinae virtutis maximi quidem sunt: non tamen in eis apprehenditur a multitudine vulgata illa magnitudo virtutis divinae, sicut in tonitruo et fulgure: et ideo istos effectus ultimo ponit: unde quantum ad tonitruum dicit: Numquid elevabis in nubila vocem tuam: tonitruum enim generatur in nube, cujus sonitus videtur quasi vox Dei. Post tonitruum autem ut plurimum pluviae magnae subsequuntur propter condensationem nubium ex commotione ventorum, ex quibus tonitruum causatur; unde subdit: Et impetus aquarum operiet te? videtur enim multitudo pluviae quasi Deum operire, in quantum nobis occultatur caelum, quod dicitur sedes Dei. Consequenter subjungit de fulgure, dicens: Numquid mittere fulgura, idest numquid per tuam virtutem erit motus eorum, et ibunt, quasi scilicet obediant tuo imperio. Solent autem motus fulgurum repercuti ab uno loco in alium: et hoc designat subdens: Et revertentia dicent tibi. Adsumus? quasi in sua reversione parata esse, ut iterum obediant divino imperio, ut ad alium locum vadant, seu mittantur.
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Haec autem omnia inducuntur ad ostendendum, quod homo non potest attingere neque ad sapientiam neque ad virtutem divinam. quid tantam abundantiam praedae ei parabis, ut habeat sufficienter sibi et filiis suis? unde subdit: Et animam catulorum ejus implebis.
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Hoc autem non videtur multum difficile quando per diversa loca discurrunt, sed quando in eodem loco manent: vel propter necessitatem nutritionis filiorum, ad quod pertinet quod dicit, Quando cubant in antris, vel quia, In specubus insidiantur, scilicet animalibus aliis capiendis. Apparet etiam aliquid mirabile in avibus circa corvum: dicitur enim quod corvus pullos ex ovis eductos non pascit, donec suos depre-
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v. 4 « Respondens autem Dominus Iob de turbine dixit »: — bene notat Ol., per turbinem circumstantes stupore ac metu percelli. Censet quidem S. Thom., posse intelligi metaphorice dictum « ut haec responsio dicta sit inspiratio interior divinitus facta », censet. Caiet., rem hanc universam fuisse imaginariam, in somniis vel in ecstasi apparente Deo (et similiter Rup. et pauci alii apud P/n.); at merito interpretes verborum proprietatem retinentes turbinem, remque vere gestam, sonumque vocis in aere efformatum explicant (cf. Ol. Pin. Cord.). Dei autem manifestationem ope angelorum fieri, communis est et vera veterum doctrina (cf. Suarez de angelis, lib. 6, cap. 20 ; Sanct. ad h. 1. et ad 3 Reg. 22, 22 et ad Act. 1, 38. — cf. 1, 6). Bene addere possumus cum Cord. : « quod turbo quoque potuerit fuisse symbolum calamitatis, quae Iobum oppresserat, in qua Deus apparuit ei ». De nube igitur caliginosa Dominus loquitur
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v. 2 « quis est tiste znvolvens sententias sermonibus imperitis »? — vel in hebr. quis est iste obscurans consilium sermonibus absque scientia i. e. non sine aliquo contemptu quaerit Deus, quis sit qui Dei consilio, quod adsit in aerumnis, verbis insipienter prolatis tenebras offundat, illud obscurum reddat, querelis suis et expostulationibus illud ex oculis hominum removeat. lam ad quem haec Dei verba diriguntur? Illi fere omnes, qui Eliu multum vituperant, ad Eliu dicta esse volunt, immo iniquum suum de Eliu iudicium a. Deo approbatam esse gloriantur (cf. S. Greg. Phil. exp. in. Rup. S. Thom. Lyranus, Stunica, Titelmann, Sa, Sanct. Tir. Cord. Cod. Calm.). At aperte falluntur. Verba enim ad /obum dirigi, certum est; nam 41° Dominus dicitur respondere lobo; quare LXX et vet. lat. clare id indicant : « et. postquam quievit Eliu loqui, dixit Dominus ad Iob per turbinem nubis »; 2° ipse Iobus haec verba ad se dicta esse agnovit, cf. 42, 3; ergo omne dubium, si quod adsit, sublatum est; 3° ad Eliu dicta esse nullo modo possunt; 4) Eliu enim primus Dei consilium interlocutoribus aperuit ; b) Deus in genere arguendi ab Eliu incepto pergit, ergo hoc genus non repudiat; repudiaret autem et seipsum reprehenderet (quod perabsurdum est), si talia ad Eliu dicerentur; c) si ipse Eliu obvolveret tenebris Dei consilium, iam in tota disceptatione nil remaneret, quo Dei consilium patefieret. Malv. Men.Vav., sententiam hanc Sanct. putat non. improbabilem, eam Pin. censet solidiorem, eam recentiores iuremerito amplectuntur omnes. Consilium vero Dei Iobus obscuravit, cum assereret,in se, multiplices fines in aerumnis immittendis prosequatur. Iobi expostulationes hominum oculis tenebras offundere poterant, ne ad Dei consilia attenderent vel ut benignam providentiam in dubium vocarent. Hoc enim fixum esse debet, Deum semper uti consilio et sapientia, sed ex loquendi et arguendi modo, quem Iobus quandoque adoptavit, sequitur, hane Dei sapientiam homini innotescere non posse, quantum requiratur et sufficiat ad hominem erigendum et consolandum. importune a Deo postulavit, ut sibi rationem redderet de calamitatibus, animus autem impatientia commotus aptus non est, cui Dei cognitio illabatur. — Cum Deus argumentationem Eliu suam faciat (cf. 37, 18) eamque auguslius prosequatur, etiam explicar] potest, cur explicite de Eliu mentionem non faciat. Est enim satis approbationis et commendationis, quod Deus eidem argumento eodem modo insistens similem texere pergit sermonem. Quod aliquibus videtur, interrumpi sermonem Eliu a Deo, verum non est; nam 37, 24 apte et nervose suam argumentationem inculcaverat (cf. 31, 24). Toties Jobus desideravit, ut coram Deo causam suam agere posset; immo professus erat « sicuti princeps adibo illum » 31, 37 — iam Deus adest, sed eius prima vox altiores illos spiritus plene deprimere et exstinguere censenda est. Ausus est lobus dicere : voca me et ego respondebo tibi — disputare cum Deo cupio (13, 22. 3). Deus votis eius annuens, dicit
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v. 3 « accinge, sicut vir, lumbos tuos ; interrogabo te, et responde mihi »! — i. e. para te, omnem tuam virtutem exsere ; in hebr. interrogado te et tu doce me magna cum ironia °. Iam Dei sublimitatem, potentiam, sapientiam, hominis vero imbecillitatem, ignorantiam eodem modo, quo Eliu, declarat sed dicendi genere etiam sublimiori et argumentis Deo loquente dignis. Et primo quidem de ipsa terrae creatione varia ex eo quaerit;
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v. 4 « ubi eras quando ponebam fundamenta terrae? indica mihi, si habes intelligentiam »? — i. e. Iobus quasi Aesternus est, CEA) qui de Dei opere iudicium ferat; cum de mundo hoc aspectabili dicere nullatenus possit, quando, quomodo conditus sit, quanto minus ergo praesumere debet Dei consilia in hominum gubernatione in dubium vocare ! Fendare terram, metaphora est ab aedificio deprompta, quam in subseq. quoque prosequitur;
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v. 5 « quis posuit mensuras eius, si nosti? vel quistetendit super eam lineam»? —1. e. quis magnitudinem terrae, variasque aedificii huius dimensiones descripsit ac definivit ? quis usus est regula, seu libella, seu linea, qua aedificii lineamenta, longitudo, latitudo, ordo describuntur (cf. Vav.)? Quibus determinatis ad fundamentum iaciendum proceditur,
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v. 6 « super quo bases illius solidatae sunt, aut quis demisit lapidem angularem eius, v.'1. cum me laudarent. simul astra matutina et zubilarent omnes filii Dei »? — i. e. quomodo fit, ut terra suo pondere in spatio libretur? quis stabilitatem illam condidit et firmiter à prima rerum creatione terrae indidit? nos quaestionem poneremus de gravitatis attractionisque legibus '. Dicit ei Deus : tu non exsistebas, et ego quid operatus sum? hocque opus feci, dum ezsultarent simul stellae matutinae et dubilarent omnes filii Dei, dum coelum stelliferum et angelorum agmina de huius operis magnitudine, sapienta, splendore laetitia exsultarent. Praeclara sane et magnifica scena : Deus lapidem ponit angularem terrae : stellae lucidissimae laeto splendore assistunt gaudentes, angeli Creatoris laudes iubilantes concinunt : et Iobus de Dei providentia murmurat? ! Astra dicuntur matutina, i. e. recenter creata (S. Thom. Men. Est.), vel splendidissima (Malv. W.); laudant « in quantum propter sui claritatem et nobilitatem sunt materia divinae laudis » (S. TÀom.), cum ipsa sua pulchritudine, mole, ordine Deum creatorem commendent; cf. Ps. 18, 4 coeli enarrant. gloriam Dei... Ps. 148, 3 seq. Eccli. 43, 1 seq. Dan. 3, 59 seq. — neque opus est nomine astrorum iam angelos intelligere (Mar.). Angeli filii Dei (cf. 14, 6; 2, 1; Ps. 28, 1) in terrae fundatione bene dicuntur iubilare propter gloriae Dei manifestationem ? et quia illis habitaculum praeparatur, qui etiam ut filii Dei et angelorum consortes Dei laudes concinere debent et quos angeli ad tam excelsum finem suo ministerio provecturi sunt. — Lapides angulares cum sollemnitate et cantu ponebantur, cf. Zach. 4, 1. Esdr.3, 10. Lapidis angularis positio terrae primam formationem et quasi in mundo positionem certo loco et ordine factam dicit; cum huic positioni iam astra dicantur adstitisse, evidens est s. auctorem . Bene notat Humboldt (Kosmos l, 48 1 ed.) proponi quaestiones, die unsere heutige Physik zwar wissenschaftlicher zu formuliren, aber nicht befriedigender zu lesen weiss. (Cf. Le Hir p. 389). 2. Cf. Barh. « angeli eum laudabant, quando admirabilem creaturam videbant ». 428 a0» 38, 8-12 opus diei quarti (Gen. 4, 16) non ita intellexisse quasi post terram plantis ornatam tum VUE astra sint condita. Post primam terrae formationem transit ad opus illud congregationis aquarum (cf. Gen.
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4, 9); v. 8 « quis conclusit ostiis mare, quando er umpebat quasi de vulva procedens » ? — terrae abyssus (i. e. fons maris, par h.) quasi vulva est, ex qua Dei manu obstetricante effusum est mare !', quod ab ipso suis terminis est conclusum ac circumscriptum. Dei ATE ac sapientiam praedicat, qua maria intumescentia compescuntur ac sapienter ad utilitatem disponuntur; litoribus quasi ostiis concluduntur vel, ut S. EpAraem dicit, arena vili ea obsignavit. Iam opus illud « congregationis aquarum » etiam distinctius delineat ;
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v. 9 « cum ponerem nubem vestimentum eius et caligine illud quasi pannis infantiae obvolverem »; — i. e. aquae tenebris et densis nebulis involutae et obtectae erant; istis quasi fasciis mare obvolvebatur, cum de terrae visceribus erumperet. Terram densis vaporibus obvolutam, ex quibus aquae paulatim concrescebant, etiam recentissimi, qui de cosmogonia scripserunt, adstruunt. Aquis vero et maribus demum certi termini assignati sunt,
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v. 10 « circumdedi illud terminis meis et posui vectem et ostia,
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v. 11 et dizi : usque huc ventes et non procedes amplius et hic confringes. tumentes. fluctus tuos »; — hebr. proprie fregi circa illud terminum meum i. e. alveos eius velut cunas exaravi (Malv.), vel litora varios in modos fracta et circumducta ei ut terminum assignavi e£ Aic ponatur (terminus) contra superbiam. fluctuum fuorum ; « ut mirum sit, ipsos furentes ac tumidos fluctus in se ipsos reduci et in se ipsis debilitari et frangi » (Pin); mirabiles elationes maris, mirabilis in altis Dominus ! b) Iobus impar quoque est quaestionibus de mundi cursu ordinario 38,12-38. Operi creationis utique Ióbus non interfuit; v. 4 407 eras? unde non adeo mirum, si de illo rationem nequit reddere. Quare Deus transit ad mundi cursum et gubernationem, quae fit Jobo cernente, eumque etiam in hisce impotentiae et ignorantiae convincit. Et primo quidem de constantissimo diei ortu quaerit;
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v. 12 « Numquid post ortum tuum praecepisti diluculo et ostendisti aurorae locum suum» ? — hebr. num ez diebus tuis (i. e. dum tu vivis; cf. v. 4) praecepisti matutino (tempori) et assignasti aurorae locum suum? tot scil. dies iam vixit Iobus ; num unum unquamadduxit?autnum cum effectuillis cooperatur, quae us diei eveniuntin terra? haec enim tanguntur in subseq.
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v. 13 « et tenuisti con- 1. B. bene scribit in textu hebr. uti vulg. habet quis conclusit umi sakh. cutiens extrema terrae et excussisti impios ez ea » ? — hebr. ad tenenda oras terrae et excutientur impii ez ea, scil.aurora totam terram occupat et perlustrat; luce autem exorta impii excutiuntur, utpotelucifugaefugantur (cf. 24, 13) et latebras quaerunt; tenebris impii grassantur; aurora quasi Dei ministra exculit a terra, arcet, abigit in latibula impios (ef. Pin. Cord. Vav. Cod. Malv. YII). — Porro describit luce exorta rebus suum colorem atque figuram restitui v. 44 in hebr. transformat se (terra) sicut argilla sigilli et stant (res) ' sicut vestimentum i. e. terra tenebris obtecta omni quasi forma et pulchritudine caret; luce vero quasi sigillo impresso varias prodit formas, species, figuras; rerum varietate ut pulcherrimo ornatu vestitur. In eundem sensum vulg.
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v. 14 « restituetur ut lutum signaculum, et stabit sicut vestimentum »; — bene Cord. : « sigillum illud aut forma rerum, quae luce se prodit, tenebris.velut emoritur, apparente luce reponitur, restituitur, reparatur, qua facilitate lutea materia in varias formas compingitur, variasque impressiones recipit et sigilla... illud vero slabit sicut vestimentum, significat lucem esse pulcherrimum quoddam rerum indumentum », vel potius terra luce collustrata quasi pulcherrimo ornatu variaque veste induitur; ex tenebrarum aequalitate ad varias rerum species et formas emergit (cf. Pin. Cod. W.). Impiis vero lucis reditus ingratus exsistit,
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v. 15 « auferetur ab impiis lux sua et brachium excelsum confringetur »; — cf. v. 43; 24, 13; impiis enim /uz est nox; die appropinquante illis dies quasi aufertur ; opera illorum et facinora impediuntur (Cazet. W. Zsch. Del. P.); quod alii volunt, statum felicem impiorum ruina everti (Mar. Malv. Vav. Cord.) vel lucem vitae iis adimi (Men.), a proposito est alienum neque ad 24, 17 aptum, ad quem locum hic aperta adest allusio, neque impiorum ruina vel mors ullo modo cum quotidiano aurorae recursu connectitur. Alias magis etiam contorlas explanationes vide, si lubet, apud S. Thom. et Pin. Secundo ex Iobo quaerit, num terram, quam diu iam inhabitat, perambulaverit eamque penitus cognoscat;
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v. 16 « numquid ingressus es profunda maris et in novissimis abyssi deambulasti » ? — LXX et vet. lat. : « venisti ad fontem maris »? ita hebr. communiter intelligunt (cf. Ma/v. W. Del. Hirz. Zsch. P. Le Hir) et in fundo abyssi deambulasti ? num scil.abdita et ima terrae cognoscis? Istis contiguae censentur inferorum foveae; quare
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v. 17 « numquid apertae sunt tibi portae mortis et ostia tenebrosa vidisti »? — Deus haec omnia penetrat, uti ipse Iobus asseruerat (26, 6) — sedhomo? eo minus ergo decuit talem cum Deo expostulare. — At haec abdita sunt et obtecta. Transit ad ea, quae 430 Une e TTEVIDBLOSE 18922 EE ES... oculis patent;
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v. 18 « numquid. considerasti latitudinem terrae, indica mihi, si nosti omnia »! — hebr. latitudines terrae i. e. varias dd siones; indica, si nosti eam totam. Terram pedibus calcat, at quantam demum partem novit ? Quid magis quotidianum, quam lucis tenebrarumque vicissitudo? Sed quotidiana, quae maxime adiacent — non, uti terrae latitudines, oculos prorsus elfugiunt — tamen ignoramus. Unde etiam hic cernitur gradatio;
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v. 19 « Zn qua via lux habitet, et tenebrarum quis locus sit»? —hebr. ubi via (quo) habitat luz? quae ducit ad lucis habitaculum (cf. Malv. W.)i.e. ubi lux et tenebrae sedem suam habent, ex qua quotidie in orbem terrarum egrediuntur ac diffunduntur. Bene perpendit Cord. :« cum lux et tenebrae alternatim statis horis velut e domicilio ad terram occupandam procedant et redeant, poetice pro libri huius stilo interrogatur Jobus, quis sit lucis ac tenebrarum locus, quae via, quis recessus. Videtur enim obscuritas nocturna velum quoddam, quod nocte appetente explicetur, orbique terrarum iniiciatur, summo mane replicetur, seponaturque in locum abditum, in solis occubitu resumendum... ». Num Iobus quotidiana illa administrare potest?
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v. 20 « ut ducas unumquodque ad terminos suos et intelligas semitas domus eius »? — num potes adducere et reducere lucem et tenebras? num scis multiplices illas rationes et vias, quibus e domo sua diffunduntur illucque redeunt? Sed si quotidiana haec ignorat, quomodo cum Deo audet disceptare? Hoc magna cum ironia ei exprobratur v. 21 in hebr. novisti, nam tum scire; LXX éu céte ysyévvaoo ; cf. 45, T. Aliter vulg.
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v. 24 « sciebas tune, quod nasciturus esses etnumerum dierum tuorum noveras » ? — *. e. cum ego talia molirer, non eras uspiam; immo ne illud quidem "sb te nasciturum aliquando; « mens Dei est se sempiternum esse, Jobum autem paucos ante annos natum, ac proinde sapientiam divinam infinite perfectam venerari debere nec illam curiosius perscrutari » (Cord.). Verum cum satis mirum sit aliquem interrogari, num sclvisset se nasciturum, versio vulg. sensum textus originalis non attigisse censenda est; neque obstat imperf. byn; nam yy ita saepe de actionibus praeteritis cum imperf. iungitur (ef. Rx 900m los. 8, 30. 1 Reg. 26, 21; 2 Reg. 15, 16 — Ewald, Lehrb. 8 136 b.). llla quoque, quae in aere fiunt et variis tempestatibus in terram devolvuntur, nescimus ;
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v. 22 « numquid ingressus es thesauros nivis aut thesauros grandinis aspezisti » ? — nives et grandines unde veniant, quo reponantur, quomodo tanta vi irruant, qua postea ralione coerceantur, Iobus ignorat; cf. Ps. 434, 7 ; uti prius luci et tenebris certus conslitutus est locus, ubi se definitis temporibus condant, sic nunc nivi et grandini sua tribuuntur reconditoria ac horrea, thesauri; ibi illa ad tempus pugnae promenda asservantur,
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v. 23 « quae praeparavi in tempus hostis, in diem pugnae et belli » ; — cf. 36, 31. 39. Ps. 148, 8. Ez. 13, 13. Age. 2, 11. Eccli. 39, 39; et quandoque istis hostes fudit fugavitque ; Ex, 9, 23 (de quo iam Chald.), los. 10, 41. Hebr. etiam quae asservo in tempus angustiae, quando scil. homines angustiis et poenis coercere vult, et hostes suos rerum naturalium eventibus debellare. Uti Eliu, ita etiam Deus explicite effert, illa a Deo ad certos fines ordinari. Ita enim multis lobi querelis fundamentum subtrahitur. Transit ad alia, quae in aere fieri cernimus : ad fulgura
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v. 24 « per quam viam spargitur luz, dividitur aestus super terram » ? — hebr. pvp ventus orientalis urens; /uz ' melius de fulgure (cf. 36, 30 ; 37, 3) intelligitur (cf. Men. Calm. W.), quam de lucis diurnae diffusione, de qua v. 12 et 19 sermo erat. Fulminibus bene adiungitur ventus urens. Unde veniant, quo vadant, quomodo excitentur, coerceantur, et quomodo tam stupendam vim et vastationem efficere possint, homo ignorat; et tamen cum Deo congredi audet? Quare interrogatione mutata iterum ad Dei sublimitatem potissimum efferendam sermo dirigitur (cf..v. 5) ;
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v. 25 « quis dedit vehementissimo imbri cursum et viam sonantis tonitrui»? — hebr. quis divisit inundationi (i. e. magnis imbribus) canales i. e. ut rite et ordinate pluviae effundantur ; alterum membrum cf. 28, 26 viam procellis sonantibus; 1. e. Deus iis mandat, qua via, quo ordine ingruere debeant ; eaque apte disponit et dirigit,
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v. 26 « ut plueret super terram absque homine, in deserto, ubi nullus mortalium commoratur,
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v. 271 ut impleret inviam et desolatam, et produceret herbas virentes »; — uti Eliu 37, 13 statuerat; nota, quantopere Deus illam arguendi viam teneat, quam Eliu prior ingressus erat. Ipsi quoque deserto Deus pluviam suam et providentiam non denegat, « quod ad liberalitatem et magnificentiam Dei pertinet, qui in desertis etiam herbas alit » (Men.). Ita enim belluis atque feris et avibus se providere declarat; quanto magis homini (cf. Vav. Pin.). Haec, ut Iobus perpendat, monet
38:28
v. 28 « quis est pluviae pater vei quis genuit stillas roris »? — hebr. estne pluviae pater ? 1. e. num homo ea efficere potest? quo auctore fiunt?
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v. 29 « de cuius utero egressa est glacies? et gelu de coelo quis genuit » ? — hebr. et pruinam coeli quis genuit? cf. Ps. A1, 46. 11; i. e. frigus aeris (BarA.); et quanta vi omnia constringantur, declarat
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v. 30 « Zn similitudinem lapidis aquae 1. B. corrigit rj31 ventus; LXX habent pro sin náyyn pruina; Syr. et Chald. textum durantur et superficies abyssi constringitur » ; — cf. 37, 10 ; Eliu sermonem Deus adoptat ; superficies aquarum, lacus, maris gelu et glacie constringitur. nan proprie abscondere; unde etiam h. l. aliqui explicant : aquae abscon- duntur sub specie quasi lapidis, cum in glacie delitescant aquae (cf. Mar. Malv. Cod. W. Del. P.); alii vero aptius yan se retrahere, condere, inde hithp. indurari, arcte inter se colligari exponunt (cf. Hirz. Hitz.), quare optime vulg. aquae durantur (cf. Zsch.). Per totum creationis ambitum Deus Iobum circumducit. lam eum iubet oculos attollere ad astra lucidissima et ex coeli stelliferi maiestate et amplitudine discere, quoniam qui haec fecit, fortior est illis, et quanto his dominator eorum spectostor est (Sap. 13,3.4)? Unde
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v. 31 « numquid coniungere valebis micantes stellas Pleiadas, aut gyrum Arcturt poteris dissipare »? — hebr. num ligabis fasciculos Pleiadum (cf. 9,9)? sunt enim stellae valde inter se propinquae, quae quasi armillam coeli stelliferi efficiunt ; unde quaerit, num ille hanc armillam composuerit, iunxerit iunctamque conservet. Similiter LXX 83seuv 8$ IDet&eoc Zyyoc ; vet. lat. « intellexistinexus Pleiadis»? ns proinde non deliciae sunt, sed explicanda vox est per metathesin parte anteriore infra pectus eius (cf. Cod.). Uti haec sidera coniungere non valet Iobus, ita e contrario alia non potest inter se separare, tollere; hoc in altero membro : num vincula (Hirz. Del. Zsch. zonam, cingulum Hitz.) Orionis solves ? LXX 3; gpaypòv "Qciovog Tvoi£zc ; de voce cf. 9, 9; LXX vertunt femspoc el opíov, uti h. 1.; vulg. Orion et Arcturus. Rem ita explicat OL. : « quae necessitas, quod vinculum illa constringit et sidera in unum coire facit ? num tuae prudentiae opus est, quod ita vinciantur et in hune modum simul sitae sint stellae, quae Pleiadem conficiunt? vel an causam nosti, ob quam ita inter se copulentur? Cum Orion certo tempore appareat, an tu, inquit, causa es, quod quasi sepimento interposito occultetur et rursus appareat » ? Eadem ratione pergit
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v. 32 « numquid producis Luciferum in temporesuo et Vesperum super filios terrae consurgere facis »? — i. e. uti astra neque posuisti nec auferre potes, ita ut oriantur et luceant illa, minime in tuo arbitrio est positum; nihil vales. LXX retinent vocem hebr. Matoveó3 ; item vet. lat. « an aperies Mazuroth in tempore suo »? Interpretantur vel signa Zodiaci: (cf. Cod. Màr. apud Malv. Hirz. Del. Zsch.), vel coronam (W. P. 4x3 corona), vel planetam Zovem (Fürst L.) vel stellam Veneris, Luciferum, uti S. Hier., cui accedit Hitz. — ultimum ex altero membro "Eczegoy commendatur; hebr. wy (cf. 9, 9) ursam intelligunt (Mirz. W. Del.); et arcturum cum suis filiis deducis? an simul cum stellis, quae ipsum comitantur, tu girare facis ? Quaestiones de coelo stellifero generaliinterrogatione absolvit
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v. 33 « numquid nosti ordinem coeli et pones rationem eius zn terra »? — i. e. num s/atuta (hebr.) et leges noscis quibus coeli reguntur ; num tu ponis, i. e. ordinas vel constituis rationem coeli; habitudinem, dominium (Gen. 16,1) coeli, quodexercetin terram (cf. Mar. Malv. W. Del. Le Hir, Zsch.)? i. e. quae munera exerceat coelum, quomodo gubernatione sua valeat in terram, quae ratio mutua inter utrumque intercedat. Sicut Iobus nullum exercet imperium in coelum superius stellarum, ita etiam in coelum inferius nubium plane impotens est; id v. 34-38 prosequitur ;
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v. 34 « numquid elevabis in nebula vocem tuam et impetus aquarum operiet te»? — clarius in hebr. num elevabis ad nubemvocem tuam i. e. num potes nubi praecipere, ut copiose pluat ; num tuae voci obediet (cf. Tir. Mar. Malv. Men. Vav. W. P. Zsch.), ut pluviam demittat ? De tonitru explicare (S. Thom. Calm.), vocibus et contextui non satis cohaeret. De tempestatibus enim agit subsequens versus :
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v. 35 « numquid mittes fulgura et ibunt? et revertentia dicent tibi: adsumus»? — hebr. et dicunt tibi : ecce nos i. e. num tibi dicto audientia sunt, ad tuum imperium plane accincta et parata ?ecce nos vox est humiliter servientium. Altera. vox exwóuevov, figmentum explanari potest; cf. mow cernere, imaginari Iowa Ps. 73, 7 gmenta cordis; unde varia illa diei possunt, quae in aere appa- Pont Ru di W. Zsch. Hitz. P. Le Hir). Haec cum antecedentibus et sub- S. Hier. traditionem rabbinicam secutus, qua vox hebraica speculator, gallus explicatur!, ita vertit
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v. 36 « quis posut in visceribus hominum sapientiam vel quis dedit gallo intelligentiam »? — idem ex hebr. vertit Del. ; congruit benedictio illa ei praescripta apud Talmudistas, qui galli cantum audivit: « benedictus, qui gallo intelligentiam dedit ad distinguendum inter diem et noctem », et de tali cantu nocturnas horas distinguente textum lat. explanant (cf. Cord. Men. Tir. Mar. Vav.), ita v. g. S. Thom. : « intelligentia hic sumitur pro naturali quadam aestimatione secundum quam ad motum intelligentis operatur, quia ipsa eius naturalis aestimatio ab intellectu divino ei datur. In hoc autem videtur gallus quandam intelligentiae similitudinem habere, quod determinatis horis in cantum prorumpit, ac si cognosceret proportiones coelestium motuum ». Sed bene notat Pin. : «in quibus semper illud desideravimus: cohaerentiam et nexum cum praecedentibus et sequentibus ». Ipse voces etymologice explicat: quis in occultis (scil. de quibus sermo erat: viis lucis, fontibus maris, cellariis nivis) posuit sapientiam et in conspicuis (tonitru, glacie, sideribus) intelligentiam ? i. e. ubique relucet divina sapientia’. Ad textus hebr. explanationem arcte adiungitur v. 37 in hebr. quis dinumerat aethera in sapientia et utres coeli quis effundit ? v. 38 dum funditur pulvis in massam fusilem et glebae inter se adhaerescunt i. e. quis in sapientia aethera, nubes, vapores suo ordine et numero disposuit et utres coeli, quibus aquae reconditae sunt, pluviarum igitur promptuaria quis effundit? cf. Gen. 1, 1 cataractae coeli apertae sunt. S. Hier. 533 (alias vertit lagena Is. 30, 14; amphora 1 Reg. 1,24 ; uter 2 Reg. 16,4 ete.) h. l. ut instrumentum musicum (vifa, nablium) interpretatus concentum coelorum expressit et 221355 nativa sua significatione iacere, dormire accepit. Unde vulg.
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v. 31 « quis enarrabit coelorum rationem et concentum coeli quis dormire faciet »? — i. e. vel ordinatissimum cursum stellarum quis cessare faciet (Men.), vel « concentus ille, quem elementa efficiunt, qui consurgit ex pluvia, Lonitruis, fulminibus, tamquam ex proportione numerorum musicorum » (Pin. Cord. Tir.). Melius LXX textum hebr. intellexerunt : tis 0$ ódpizuóv véon coig, cüpayóy 0$ siç s yv £)tsv; sed Theod, * Sym. et vet. lat. iam habent : « organa coal in terram declinavit ». Verum ista organa et ille concentus satis iam refutantur v. sequenti, qui utique utres coeli declinatos et effusos aperte supponit
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v. 38 « quando fundebatur pulvisin terra et glebae compingebantur »; — i. e, pluviis terrae pulvis funditur in massam fusilem (hebr.), colliquescit aridus pluvis et fit materia fluens et glebae arcte inter se compinguntur; effectus designantur pluviae in terram siccitate exustam. Subito enim Deus aspectum et quasi faciem terrae mutare potest. c) Hominis impotentiam illustrari ex ipsis animalibus 38, 39-39, 18. gantur. Unde quo magis paleat hominis infirmitas magisque Iobus pudore suffundatur, Deus cum ipso ad terram et ad ipsa animalia descendit;
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v. 39 « Numquid capres leaenae praedam et animam catulorum eius implebis, v. A0 quando cubant in antris et in specubus insidiantur »? — incipit a rege brutorum ; num tu leaenae et catulis cibum providere potes ? Simul Deus indicat, quam provide ipsa animalia pascat eorumque curam gerat ; unde Iobum perstringitacerbius querentem de divina circa homines providentia. In hebr. sedent in umóbraculo ad insidias. Bestiarum indolem delineat; Deus unicuique. secundum zndolem et naturam providet; in tanta varietate et sapientia et potentia cernitur. Est igitur haec ironica inlerrogatio : qui audes cum Deo expostulare, num eius vice mundum gubernare vis? ne leaenae quidem et corvis cibum posses subministrare ! Hane Dei curam in corvs exhibet
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v. 44 « quis praeparat corvo escam suam, quando pulli eius clamant ad Deum vagantes, eo quod non habeant cibos »? — clamant ad Deum S. Thom. exponit : « hoc non est intelligendum, quasi pulli corvorum Di c0gnoscant ; sed hoc dicitur, quia quaelibet res naturalis suo desiderio in hoc ipso, quod aliquod bonum appetit, quasi intendit aliquid a Deo inquirere, qui est auctor bonorum omnium »; cf. Ps. 116,9 : qui dat iumentis escam ipsorum et pullis corvorum invocantibus eum. Varias veterum fabellas de pullis corvorum speciali modo a Deo enutritis vide apud O/. S. Thom. Pin. Tir. Calm. et praecipue apud Bochartum, Wierozoicon p. II. l. 2 cap. 11. Iobus animalibus providere non posset; neque id mirum, cum plu- rima de ipsis animalibus ignoret ; simul cum impotentia ignorantia eius perstringitur; unde 39,4 « numquid nosti tempus partus ibicum in petris, vel parturientes cervas observasti »? hebr. proprie appellantur ascendentes petram, unde rupicaprae aliqui vertunt (cf. Malv. Vav. Ros. W.) et illud zn petris (quod abundat in latina versione) explicatur. Observationem dicit, quae curam, sollicitudinem, adiutorium includat. Et in quantum haec omnia necessario desint Iobo, latius explicat
38:1
1. Simplicity and spirituality. – God is the subsistent Being (Ex. 3, 12 ff.), invisible (Ex. 19, 16-19; Job 38, 1) who searches and weighs spirits (Prov. 16, 2 and 21, 2), who infuses into Adam's body a spiritual soul that must return to him after death (Gen. 2, 7; Eccl. 12, 7); "God is …
38:17
… 27, 20; 30, 15), which no longer gives back its prey (Job 7, 9; 14, 12; 16, 22; 17, 13-16). A dark place, where "nullus ordo sed sempiternus horror inhabitat" (Job 10, 21), it is described as a prison land, closed by gates and bars (Is. 38, 10; Job 38, 17; Ps. 9, 14; 107, 18). There the dead, commonly called réphá'im (weak, departed), lead a half-life, shadowy, without knowledge or will, almost immersed in deep lethargy (Job 14, 12).
… 25:8, 17; 35:29; 49:29, 33). All the dead are under the dominion of the f. (Os. 13:14; Ps. 15:10; 48:16; 88:49; Prov. 5:5; 23:14), which lies beneath the ocean (Job 26:5) and swallows all without distinction (Ps. 88:49). The "gates of the f." (Is. 38:10; Job 38:17; Ecclus. 51:9; Sap. 16:13; Ps. Sal. 16:2; III Mach. 5:51; cf.: God has "the keys" of it, Apoc. 1:18) express the invisible power of the empire of death (Mt. 16:18: portae inferi has a moral tinge). …
38:22
… destined as the dwelling of the departed souls, who appear as shadows, rĕphā'îm (Ps. 88:11). Above, the solid celestial vault ("firmamentum") has the task of dividing the upper waters from the lower (Gen. 1:6 ff.) and holding these back in their reservoirs (Job 38:22). When God wishes to send rain he opens the floodgates (Gen. 7:11; 8:2) and lets the waters flow. …
38:28
… 'abbôthêm' "our fathers" (Eccli. 44, 1), frequent in the prayers of the Jews (cf. Berachoth, IX, 1), is equivalent to "Israel." 2) Progenitor of a people (Gen. 10, 21; 17, 5; 19, 37; 36, 9, 43), originator of a craft or art (Gen. 4, 20 ff.). 3) Creator (Iob 38, 28; cf. Jer. 2, 27), hence God (Deut. 32, 6; Is. 63, 16; Eccli. 51, 10). 4) Benefactor (Iob 29, 16), one who takes care of others (Is. 9, 5; 22, 21). 5) Teacher ('a. is an honorary title, …
38:32
II Kings 23, 5: "(Josiah) exterminated the soothsayers... and those who burned incense to Baal, to the Sun, to the Moon, to the twelve signs (Mazzârôth) and to all the host of heaven." Mazzârôth, according to many interpreters, is identical to the Mazzârôth of Job 38, 32.
it translates the Hebrew hélèl ("shining one," Is. 14:12) or maz-πάνθι (Job 38:32) or bôger ("morning," Job 11:17) or šábar ("dawn," Ps. 109:3), corresponding to ἐωσφόρος of the Septuagint; it also occurs there, metaphorically, in II Pt. 1:19 (φωσφόρος). …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.