Of the power of God in the behemoth and the leviathan.
Our Lord further sheweth that mans powre, nor iustice, is not comparable to Gods. 10. as appeareth in ouercoming Behemoth, 20. and Leuiathan.
1And the Lord answering Job out of the whirlwind, said:E il Signore rispose a Giobbe di mezzo al turbine, e disse:AND our Lord answering Iob out of the whirlewinde, sayd:Respondens autem Dominus Job de turbine, dixit: 2Gird up thy loins like a man: I will ask thee, and do thou tell me.Cingi da uomo i tuoi fianchi, io ti interrogherò, e tu rispondimi.Gird thy Ioynes as a man: I wil aske thee, and doe thou tel me.Accinge sicut vir lumbos tuos: / interrogabo te, et indica mihi. 3Wilt thou make void my judgment: and condemn me, that thou mayst be justified?Renderai tu vano il mio giudizio, e me condannerai per giustificare te stesso?Shalt thou make my iudgement of none effect: and condemne me, that thou mayst be iustified?Numquid irritum facies judicium meum, / et condemnabis me, ut tu justificeris ? 4And hast thou an arm like God, and canst thou thunder with a voice like him?Che se tu hai braccio come quello di Dio, ed è simile al suo il tuono della tua voce,And hast thou an arme as God, and dost thou thunder with like voice.Et si habes brachium sicut Deus ? / et si voce simili tonas ? 5Clothe thyself with beauty, and set thyself up on high, and be glorious, and put on goodly garments.Ammantati di splendore, e levati in alto, e fatti glorioso, e ornati di magnifiche vesti.Put beautie about thee, and set vp thy selfe aloft, and be glorious, and put on goodlie garmentes.Circumda tibi decorem, et in sublime erigere, / et esto gloriosus, et speciosis induere vestibus. 6Scatter the proud in thy indignation, and behold every arrogant man, and humble him.Dispergi col tuo furore i superbi, e col tuo sguardo umilia tutti gli arroganti.Disperse the prowde in thy furie, and beholding euerie arrogant man, humble him.Disperge superbos in furore tuo, / et respiciens omnem arrogantem humilia. 7Look on all that are proud, and confound them, and crush the wicked in their place,Volgi l'occhio sopra tutti i superbi, e confondili, e gli empj annichila dovunque si stanno.Behold al the prowde, and confound them, and destroy the impious in their place.Respice cunctos superbos, et confunde eos, / et contere impios in loco suo. 8Hide them in the dust together, and plunge their faces into the pit.Sotterrali tutti insieme nella polvere, e nella fossa sommergi le loro teste:Hide them in the dust together, and plunge their faces in the pit.Absconde eos in pulvere simul, / et facies eorum demerge in foveam. 9Then I will confess that thy right hand is able to save thee.E io confesserò, che la tua destra potrà salvarti.And I wil confesse, that thy right hand is able to saue thee.Et ego confitebor / quod salvare te possit dextera tua.
10Behold behemoth whom I made with thee, he eateth grass like an ox.Mira Beemoth, cui io feci con te; egli mangerà del fieno qual bue:Behold, Behemoth whom I made with thee, shal eate hay as it were an oxe.Ecce behemoth quem feci tecum, / fœnum quasi bos comedet. 11His strength is in his loins, and his force in the navel of his belly.La sua fortezza sta ne' suoi fianchi, e il suo valore nel bellico del suo ventre.His strength is in his loynes, and his powre in the nauil of his bellie.Fortitudo ejus in lumbis ejus, / et virtus illius in umbilico ventris ejus. 12He setteth up his tail like a cedar, the sinews of his testicles are wrapped together.Egli indura la sua coda come cedro; i nervi delle sue cosce son tra di loro intrecciati.He gathereth together his taile as the ceder tree, the sinewes of his stones are perplexe.Stringit caudam suam quasi cedrum; / nervi testiculorum ejus perplexi sunt. 13His bones are like pipes of brass, his gristle like plates of iron.Le sue ossa son come canne di bronzo; le sue cartilagini quasi lame di ferro.His bones are as pipes of brasse, his gristle as it were plates of iron.Ossa ejus velut fistulæ æris; / cartilago illius quasi laminæ ferreæ. 14He is the beginning of the ways of God, who made him, he will apply his sword.Egli è la primaria tralle opere di Dio: colui che lo fece farà uso della sua spada.He is the beginning of the wayes of God, which made him, he shal applie his sword.Ipse est principium viarum Dei: / qui fecit eum applicabit gladium ejus. 15To him the mountains bring forth grass: there all the beasts of the field shall play.A lui i monti producono l'erbe; ivi vanno a scherzare tutte le bestie de' campi.To him the mountaines beare grasse: al the beastes of the filde shal play there.Huic montes herbas ferunt: / omnes bestiæ agri ludent ibi. 16He sleepeth under the shadow, in the covert of the reed, and in moist places.Ei dorme all'ombra, al fresco dei cannetti, e in luoghi umidi.He sleepeth vnder the shadow, in the secrete of the reede, and in moyst places.Sub umbra dormit in secreto calami, / et in locis humentibus. 17The shades cover his shadow, the willows of the brook shall compass him about.L'ombra assicura il suo soggiorno, ei si caccia trai salci del torrente.Shadowes doe protect his shadow, the willowes of the torrent shal compasse him.Protegunt umbræ umbram ejus: / circumdabunt eum salices torrentis. 18Behold, he will drink up a river, and not wonder: and he trusteth that the Jordan may run into his mouth.Mira com'egli assorbisce un fiume senza scomporsi, ed ha fidanza, che il Giordano venga a passare per la sua gola.Loe, he shal sup vp the riuer, and shal not meruaile: and he hath confidence that Iordan may runne into his mouth.Ecce absorbebit fluvium, et non mirabitur, / et habet fiduciam quod influat Jordanis in os ejus.
19In his eyes as with a hook he shall take him, and bore through his nostrils with stakes.Ei sarà preso per gli occhi quasi con amo, e saran traforate le sue narici col morso.In his eies as with a hooke he shal take him, and with stakes he shal boare through his nosthrels.In oculis ejus quasi hamo capiet eum, / et in sudibus perforabit nares ejus. 20Canst thou draw out the leviathan with a hook, or canst thou tie his tongue with a cord?Potrai tu tirar fuori il Leviathan e legarli con amo, e con fune la lingua?Canst thou drawe out the Leuiathan with a hooke, and with a rope shalt thou tye his tongue?An extrahere poteris leviathan hamo, / et fune ligabis linguam ejus ? 21Canst thou put a ring in his nose, or bore through his jaw with a buckle?Gli porrai tu un cerchio alle narici, e gli traforerai la mascella con un anello?Shalt thou put a ring in his nosthrels, or bore through his iaw with a buckle?Numquid pones circulum in naribus ejus, / aut armilla perforabis maxillam ejus ? 22Will he make many supplications to thee, or speak soft words to thee?Forse egli farà a te grandi preghiere, o ti darà dolci parole?Wil he multiplie prayers to thee, or speake to thee gentle wordes?Numquid multiplicabit ad te preces, / aut loquetur tibi mollia ? 23Will he make a covenant with thee, and wilt thou take him to be a servant for ever,Farà egli patto con te, onde tu lo abbi in ischiavo per sempre?Wil he make a couenant with thee, and shalt thou take him to be a seruant for euer?Numquid feriet tecum pactum, / et accipies eum servum sempiternum ? 24Shalt thou play with him as with a bird, or tie him up for thy handmaids?Scherzerai forse con lui, come con un uccello, e lo legherai per trastullo delle tue serve?Shalt shou delude him as a birde, or tye him for thy handmaydes?Numquid illudes ei quasi avi, / aut ligabis eum ancillis tuis ? 25Shall friends cut him in pieces, shall merchants divide him?Lo farann'eglino in pezzi i tuo amici, e lo trinceranno i negozianti.Shal freindes cut him, merchantes diuide him?Concident eum amici ? / divident illum negotiatores ? 26Wilt thou fill nets with his skin, and the cabins of fishes with his head?Empierai forse della sua pelle le reti de' pescatori, e della sua testa il serbatoio de' pesci?Shalt thou fil nettes with his skinne, and the cabbin of fishes with his heade.Numquid implebis sagenas pelle ejus, / et gurgustium piscium capite illius ? 27Lay thy hand upon him: remember the battle, and speak no more.Metti la mano sopra di lui, preparati alla guerra, e non far più parole.Lay thy hand vpon him: remember battel, and adde to speake no more.Pone super eum manum tuam: / memento belli, nec ultra addas loqui.
28Behold his hope shall fail him, and in the sight of all he shall be cast down.Mirate come la sua speranza le tradirà, e a vista di tutti egli sarà precipitato.Behold his hope shal frustrate him, and in the sight of al he shal be cast downe headlong.Ecce spes ejus frustrabitur eum, / et videntibus cunctis præcipitabitur.
40:3
Calmet
Judgment. Job had frequently acknowledged that God could not be in the wrong. But he had expressed himself in too forcible language, of which God makes him, as it were, ashamed. (Calmet)
Haydock
Septuagint, "rejectest thou not my decision? yea, dost thou think that I have judged thee in a different manner, in order that thou mayst appear just?" (Haydock)
40:6
Haydock
Scatter. Septuagint is shorter: (Calmet) "Send angels or messengers in wrath, and humble every insulting person. 7. Extinguish the proud, destroy the wicked at once. 8. Hide them in the earth together, and fill their faces with shame." (Haydock)
40:8
Calmet
Pit, or grave. Cause the earth to swallow them up, and I will confess thy power. (Calmet)
40:10
Haydock
Behemoth; the elephant, (Challoner) "as some think." (Protestants' marginal note) (Haydock)
Button
This is the most common opinion, though Sanchez explains it of the bull; and Bochart, after Beza and Diodati, declares in favour of the hippopotamus, (Calmet) or "river horse." Parkhurst even thinks Bochart has proved this "to a demonstration." The sea or river horse, (Haydock) is an amphibious animal, (Calmet) found in the Nile and Indus, and said to have the feet of an ox and the teeth of a boar, but not quite so sharp, while the neighing, back, mane, and tail, resemble those of a horse. Its hide, when dry, is said to resist even a musket-ball. (Button; Dict.)
Pliny
We find a good description of this animal in Watson, p. 91. But the plural Bemoth, female (Haydock) "beasts," seems more applicable to the elephant, on account of its great size, as it is designated by theria, or Bellua, by the Greek and Roman authors. (Suidas.) (1 Machabees 6:35.) (Pliny, [Natural History?] 8:3.)
Calmet
It may have received the name of elephant from (Calmet) alp, "to lead or teach," (Haydock) on account of its great sagacity and strength. All that Job says of behemoth, may be well explained of it. The Fathers have supposed, that the devil is meant: but we stick to the literal sense. (Calmet)
Houbigant
He may, however, (Haydock) have been hinted at by this name, (Worthington) as well as by that of leviathan. (Houbigant)
Amama
With thee, on the same day, or as well as thee. (Amama)
Calmet
Grass. The elephant does so, and is by no means savage. (Calmet)
Haydock
Septuagint, "Yet, behold, near thee wild beasts, equal to oxen, eat grass." (Haydock)
Haydock
The spontaneous productions of the earth, and branches of trees, afford the principal sustenance to satisfy the prodigious stomach of the elephant; which is frequently twelve feet high, and of a dark colour. A sword can scarcely pierce it in the back or sides. It has small eyes, eight teeth, and two tusks; which last are sometimes above a hundred weight each, and being cast every tenth year, (Button) afford ivory. The proboscis serves it instead of hands to collect the smallest grain, or to defend itself. (Haydock)
Button
The female goes with young a whole year, and the duration of its life is generally supposed to be above a hundred. Elephants inhabit warm climates, and were formerly much used in war, to carry wooden towers, from which twenty, or even thirty, men might throw darts, 1 Machabees 6:37. (Button.)
Worthington
If this greatest and most temperate of all beasts be overcome by the unicorn, or led by the nose, how much more will God enable man to overcome the devil? (Worthington)
40:11
Loins. The towers were fastened here by an iron chain.
Pliny
Belly. Yet it is nowhere so easily wounded, 1 Machabees 6:45. (Pliny, 8:20.)
Hence some would translate Hebrew, "and its pain in the belly," (Calmet) as it is only subject to an inflammation and flux; profluvium alvi. (Pliny) (Aelian 17:44.)
But the original rather denotes the parts of generation, which lie concealed, (Aristotle, anim. 2:1., and 5:2.) and are styled the strength, Genesis 49:3., and Deuteronomy 21:17.
40:12
Calmet
Tail, which is very small, and without hair. (Calmet)
Du Hamel
Vavassor rather thinks "the trunk" is meant. (Du Hamel)
40:13
Calmet
Gristle. Hebrew again, "bones." (Calmet)
Septuagint, "back-bone, like cast iron."
40:14
Haydock
Beginning, or prince. (Haydock)
The elephant may be considered as the king of beasts for strength, agility, gratitude, longevity, etc. None approaches so near to man. (Pliny 8:1.; Calmet; Lipsius, 1 ep. 50.; Amama)
Calmet
Sword; which is the rhinoceros, killing the elephant under the belly with its horn; (Pliny 8:20.; Grotius) or God seems to have entrusted his sword to the elephant, for the destruction of his enemies. Nothing can withstand its fury, as it overturns houses and trees with its trunk. (Junius) (Calmet)
40:15
Play. No animal is of a milder nature. It never attacks, unless in its own defence. When a crowd of other beasts obstruct its passage, it removes them quietly with its proboscis. (Pliny 6:9., etc.)
40:16
Calmet
Places, insomuch that Aelian (IV. 24.) styles it a "beast of the marshes." It is fabulous that it is forced to sleep against a tree, as if it could not rise without much difficulty. (Calmet)
Haydock
Septuagint, (14) "This is the beginning or chief (arche) of the creation of the Lord, being made for his angels to play with, or beat. Departing to the craggy rock, it has made sport for the quadrupeds in the field. It sleepeth under all sorts of trees; near the reed and papyrus, and the boutomon, or ox-herb." (Haydock)
40:18
Wonder. Hebrew, "make haste," taking time to render it muddy. (Aelian 14:44.)
Calmet
It can drink a great deal at once, and then abstain for a week. (Calmet)
Run. Hebrew, "he may draw." Septuagint, "may knock at his mouth," (Haydock) in vain, (Calmet) as long as it can breathe by holding by holding its trunk out of the water. (Aristotle 9:46.)
Haydock
Theo.[Theodotion?] in the Septuagint, "If there should be an inundation, it shall not perceive. It confideth that, or when, the Jordan shall knock at its mouth. He shall take it by its eye; laying snares, he shall bore [its] nose." (Haydock)
40:19
Stakes. Serpents attack the eyes of the elephant, and sometimes drag it by the trunk into the deep, where it is drowned. (Pliny 8:12.; Solin xxxviii.)
Aristotle
Others read with an interrogation: "Shall one take?" etc. Will any one dare to attack it openly? The elephant is taken by stratagem, either in pits covered with a little earth, or by a tame elephant in an inclosure, and (Calmet) lying on her hack to receive the male. (Aristotle, anim. 5:2.)
Calmet
When he has entered, the gate is shut, and the animal is tamed by hunger; being thus taken by his eyes, Judith 10:17. Chaldean, "They pierce his nostrils with bands." Thus other animals are led about, (ver. 21) and the elephant might be so treated in those days; though of this we have no account. (Calmet)
Haydock
Protestants, "his nose pierceth through snares;" or marginal note, "will any bore his nose with a gin?" Here they conclude this chapter, which commences Job 39:31., in Hebrew. But the Septuagint agree with us. (Haydock)
40:20
Challoner
Leviathan: the whale, or some sea monster. (Challoner)
Haydock
Protestants' marginal note, "or a whirlpool." (Haydock)
Haydock
But some animal is designated; and Bochart understands the crocodile, which agrees very well with the context. The Thalmudists also say that the calbish is a small fish, which gets into the throat of the leviathan. They mean probably the ichneumon, which kills the crocodile by that means. Leviathan, "the winding serpent," (Calmet) often denotes the dragon or crocodile, (Psalm 103:26., and Isaias 27:1.) which frequents the Nile. (Haydock)
Parkhurst
It can live as well by land as under water, (Watson, p. 293) and hence may be translated, (Haydock) "the coupled dragon." (Parkhurst)
Button
Moses mentions the choled, (Leviticus 11:29.) which the Septuagint and most others translate, "the land crocodile:" but what could induce the Protestants "to render it tortoise, we are at a loss to determine." Crocodiles lay about sixty eggs, like those of geese, in the sand, the warmth of which soon hatches them. Their bodies are covered with scales, which are scarcely penetrable, except under the belly; and they are between twenty and thirty feet in length, running very fast, straight forward, though their feet be short, and they cannot turn easily. They have several rows of sharp teeth, which enter one within another, and their throat is very wide. (Button.)
Haydock
The same word may however denote whales, (Parkhurst) which are the greatest fishes with which man is acquainted. (Haydock)
Menochius
They may also be styled coupled dragons, because many smaller fishes accompany them, and they are well protected by scales, etc. (Menochius)
Worthington
This huge fish, perhaps the whale, representing the devil, is subject to God. (Worthington)
Cord. The crocodile may be taken, but with the utmost hazard; though the Tentyrites attacked it without fear, Job 3:8. Herodotus (II. 70.) says it may be caught with a hook, baited with hog's flesh, while the fisher has a pig grunting, at which the crocodile comes open-mouthed. Having swallowed the hook, it is drawn to land, and its small eyes being filled with dirt it is easily slain. But the method was not yet invented, or was deemed too rash in Job's days.
40:21
Calmet
Buckle. Literally, "bracelet," (armilla.; Haydock) or ring. Horses were thus ornamented, (Virgil 7:7.) and other beasts led about. But this fierce animal could not be tamed. Hebrew, "Wilt thou put a rush through its gills, or nose, or pierce its jaw with a thorn?" like those little fishes which are thus brought fresh to market. (Calmet)
40:22
Menochius
Will it lay aside its ferocity, (Haydock) and flatter thee? (Menochius)
40:24
Haydock
Handmaids? or little girls. (Calmet) Septuagint, "Wilt thou tie it like a sparrow for thy boy?" (Haydock)
40:25
Calmet
Friends. Hebrew also, (Haydock) "enchanters." (Calmet)
Virgil
Frigidus in pratis cantando rumpitur anguis. (Virgil, Ec. viii.)
Septuagint, "the nations."
Haydock
Merchants. Septuagint, "the generation of the Phoenicians (Hebrew) of Chanaan, (Haydock) famous for merchandise, (Calmet) insomuch that the name is used for any merchant. (Haydock)
Calmet
Will they salt the crocodile for sale? (Calmet)
Herodotus
Its flesh was much liked. (Herodotus, etc.)
40:26
Calmet
Cabins, (gurgustium) the reservoir or basket. (Calmet)
Protestants, "Canst thou fill his skin with barbed prongs, (for which they have now irons) or his head with fish spears?"
Calmet
But this is hardly the meaning of the original, Job 41:6. Hebrew, "wilt thou fill tents with its skin, or the fish net, with its head?" to catch other fish, or to cover thy tent? etc. The skin is very hard, except under the belly. (Calmet)
Herera
One defended itself against 36 men, who fired at it six times in vain. (Herera.)
Haydock
Septuagint, "a whole fleet collected would not carry off the skin of its tail." (Haydock)
Calmet
They seem to speak of the whale. (Calmet)
Haydock
Theodotion adds, "and its head in fisher boats." (Haydock)
40:27
Haydock
Speak. Hebrew, "do." (Haydock)
Calmet
Thy rash attempt will prove thy ruin. If thou escape, thou wilt not dare to engage again. (Calmet)
Haydock
Septuagint, "Wilt thou lay thy hand upon it, remembering the battle with its body? and let it not be done any more. (28.) Hast thou not seen it, nor been astonished at what has been said?" (Haydock)
40:28
Calmet
Down, whoever engages in the conflict, (Menochius) except the bold citizens of Tentyra. All the rest are terrified at the very sight. Hence the Egyptians have ever given divine honours to the crocodile. (Calmet)
40:10
Behemoth.... In Hebrew, behema, which signifies in general an animal; but many authors explain, that here it is put for the elephant.
40:14
He will apply his sword.... This text is variously explained: some explain the sword, the horn given to the animal for his defence: others, the power that God hath given to the animal for his defence: others, the power that God hath given to man to slay him, notwithstanding his great size and strength.
40:20
Leviathan.... The whale or some sea monster.
40:3
Though Iob had truly auouched that his sinnes deserued not so great afflictions, yet he ought to haue acknowleged that God afflicted him iustly, for some other cause knowne to God, but vnknowē to him, which he not confessing semed to make Gods iudgement vniust: or, of none effect. S. Greg. li. 32. c. 3.
40:10
An Elephant the greatest of al beastes, of long life, strong, meke, t•n perate, chaist, ouercome by the Vnicorne, or Dragon. or taken by the nose & ledde away. How much more doth Gods prouidence geue man powre to ouercome the diuel?
40:20
An huge great fish. perhaps, the whale, exceding mans powre to be managed, yet is subiect (as also the diuel signified therby) to Gods powre, and prouidence.
40:2
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.36
… Let the blessing of him that was ready to perish come upon me.” Was not he most brave in that he bore so nobly the attacks of the devil, and overcame him with the powers of his mind? Nor have we cause to doubt the fortitude of him to whom the Lord said: “Gird up thy loins like a man. Put on loftiness and power. Humble every one that doeth wrong.”
40:3
St Methodius † AD 311 Some Other Fragments of the Same Methodius 4
Seest thou how, at the end of the contest, with a loud proclamation he declares the praises of the combatant, and discovers that which was in his afflictions hidden, in the words: “Thinkest thou that I had else answered thee, but that thou shouldest appear just?”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.18
… At the end of the contests He declares the victory of the athlete in a splendid proclamation and lays bare the secret of his calamities, saying: “Thinkest thou that I have dealt with thee for any other purpose than the manifestation of thy righteousness?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 33
… But this man knew not that it was all conflicts, and a wrestling; for had he known it, he would not have felt what was happening. At any rate, when he heard, “Thinkest thou that I have uttered to thee mine oracles for nought, or that thou mightest be proved righteous?”
St John Chrysostom † AD 407 Homilies on 2 Timothy 8
… On this account the righteous suffer tribulation here, because they are sojourners, and strangers, and are in a foreign country. The just therefore endure these things for the purpose of trial. For hear what God said to Job: “Thinkest thou that I have warned thee otherwise, than that thou mightest appear just?” (
John Cassian † AD 435 The Conferences of John Cassian 6.11
… “I proved thee at the waters of strife.” To Job also: “Thinkest thou that I have spoken for any other cause than that thou mightest be seen to be righteous?”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 12
… At the end however of all his trials the righteous Law-giver explained the reason of them in the words, “Dost thou think that I answered thee for any other reason than that thou mightest appear just?”
40:4
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.38
… And in what manner? With the words and forms of prayer, leaving behind no trace of vice, and many recollections of virtue. The reverence felt for him was thus greater than falls to the lot of man, both on the lips and in the hearts of all. Nor is it easy to find anyone who recollects him, and does not, as the Scripture says, lay his hand upon his mouth
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.10
65. Do thou, then (like the angels), cover thy face with thy hands,
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 3.5
… pretext for what took place, since, when at least he afterwards learned the cause, see what piety he shewed, for when God said to him “Dost thou think that I have had dealings with thee in order that thou mightest appear righteous?” conscious-stricken he says “I will lay my hand upon my mouth, once have I spoken but to a second word I will not proceed,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 33
… oracles for nought, or that thou mightest be proved righteous?” consider how straightway, at a bare word, he breathed again, how he made himself of no account, how he accounted himself not so much as to have suffered what he had suffered, thus saying, “Why do I plead any more, being admonished and reproved of the Lord, hearing such things, I being nothing?”
St Jerome † AD 420 Against the Pelagians 2
Job xl. 4 . What shall I answer thee?
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 73
Now even Job himself is not silent respecting his own sins; and your friend, of course, is justly of opinion that humility must not by any means “be put on the side of falsehood.” Whatever confession, therefore, Job makes, inasmuch as he is a true worshipper of God, he undoubtedly makes it in truth.
40:8
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 13
… ‘Thinkest thou that I was revealed to thee for any other cause, than that thou shouldest be seen righteous
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 3.5
… And he was not able to find any reasonable pretext for what took place, since, when at least he afterwards learned the cause, see what piety he shewed, for when God said to him “Dost thou think that I have had dealings with thee in order that thou mightest appear righteous?”
St John Chrysostom † AD 407 Homilies on 2 Timothy 8
… On this account the righteous suffer tribulation here, because they are sojourners, and strangers, and are in a foreign country. The just therefore endure these things for the purpose of trial. For hear what God said to Job: “Thinkest thou that I have warned thee otherwise, than that thou mightest appear just?”
St Jerome † AD 420 The Letters of St. Jerome 108.18
… If Job had not fought the battle and won the victory, he would never have received the crown of righteousness, or have heard the Lord say: “Thinkest thou that I have spoken unto thee for aught else than this, that thou mightest appear righteous.”
40:14
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.17
… And again our Lord said to His disciples:— Lo, I have given you authority to tread upon the power of the adversary . And the Scriptures have made known that he has power and also ministers. Moreover Job said concerning him:— God made him to wage his war.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 8.4
… For He rules even over the idolaters, but endures them of His forbearance: He rules also over the heretics who set Him at nought, but bears with them because of His long-suffering: He rules even over the devil, but bears with him of His long-suffering, not from want of power; as if defeated. For he is the beginning of the Lord’s creation, made to be mocked
40:16
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 5
… But when the enemy saw himself to be too weak for Antony’s determination, and that he rather was conquered by the other’s firmness, overthrown by his great faith and falling through his constant prayers, then at length putting his trust in the weapons which are
St Jerome † AD 420 The Letters of St. Jerome 7.3
… whilst I, still lying in the sepulchre of my sins and bound with the chains of my iniquities, wait for the Lord’s command in the Gospel: “Jerome, come forth.” But Bonosus has done more than this. Like the prophet he has carried his girdle across the Euphrates (for all the devil’s strength is in the loins
St Jerome † AD 420 The Letters of St. Jerome 22.11
… but that these are indispensable as means to the preservation of chastity. Job was dear to God, perfect and upright before Him; yet hear what he says of the devil: “His strength is in the loins, and his force is in the navel.”
St Jerome † AD 420 The Letters of St. Jerome 130.10
… In Job it is written of behemoth that “his strength is in his loins, and his force is in the navel of his belly.”
St Jerome † AD 420 Against Jovinianus 2.4
… Hence the Saviour says in the Gospel: “I beheld Satan falling as lightning from heaven.” If he fell who stood on so sublime a height, who may not fall? If there are falls in heaven, how much more on earth! And yet though Lucifer be fallen (the old serpent after his fall),
John Cassian † AD 435 The Conferences of John Cassian 5.4
… “If Thou art the Son of God, command that these stones be made bread.” And it is clear to everybody that fornication also is only completed by a bodily act, as God says of this spirit to the blessed Job: “And his force is in his loins, and his strength in the navel of his belly.”
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St Melito of Sardis † AD 180 Melito, the Philosopher 9
The way of the Lord —the operation of the Deity. As in Job, in speaking of the devil: “He is the beginning of the ways of the Lord.”
Origen † AD 254 Origen De Principiis 3.6.3
… Otherwise they think that the glory of the highest blessedness is impeded by the intermixture of any material substance.
Origen † AD 254 Origen's Commentary on the Gospel of John 1.17
Again, there is a beginning in a matter of origin, as might appear in the saying: “In the beginning God made the heaven and the earth.” This meaning, however, appears more plainly in the Book of Job in the passage:
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
… For he is a liar and speaketh of truth never a word. And though speaking words so many and so great in his boldness, without doubt, like a dragon he was drawn with a hook by the Saviour , and as a beast of burden he received the halter round his nostrils, and as a runaway his nostrils were bound with a ring, and his lips bored with an armlet
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Origen † AD 254 Origen De Principiis 1.5.5
… for he exercised power over those who were obedient to his wickedness, since “the whole of this world”—for I term this place of earth, world—“lieth in the wicked one,” and in this apostate. That he is an apostate, i.e., a fugitive, even the Lord in the book of Job says, “Thou wilt take with a hook the apostate dragon,” i.e., a fugitive.
Origen † AD 254 Origen Against Celsus 6.43
… I pass by what might be quoted from the Gospels regarding the devil who tempted the Saviour, that I may not appear to quote in reply to Celsus from more recent writings on this question. In the last (chapter)
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.11
… thus Jesus was baptized, that thereby we again by our participation might receive both salvation and honour. According to Job, there was in the waters the dragon that draweth up Jordan into his mouth
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.11
… Since, therefore, it was necessary to break the heads of the dragon in pieces , He went down and bound the strong one in the waters, that we might receive power to tread upon serpents and scorpions . The beast was great and terrible. No fishing-vessel was able to carry one scale of his tail
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In praecedentibus Dominus per commemorationem mirabilium quae apparent in ejus effectibus, demonstravit suam sapientiam et virtutem, ut ex hoc manifestum sit, quod nullus homo nec sapientia nec potestate potest cum Deo contendere: nunc autem ulterius procedit ad arguendum Job de hoc quod suam justitiam commemoraverat, per quod aliquibus sonare videbatur in derogationem divini judicii. Praemititur etiam modus divinae locutionis, cum dicit: Respondens autem Dominus Job de turbine dixit. et excitatio attentionis, cum subditur, Accinge sicut vir lumbos tuos: et petitio responsionis, cum subdit: Interrogabo te et indica mihi: quae quia supra exposita sunt, hie iterare non oportet expositionem eorum.
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Est autem considerandum, quod Job suam justitiam commemorando, non intendebat imponere iniquitatem divino judicio, sicut tres amici ejus et Elihu perverse intellegebant; sed intendebat ostendere, quod non erat punítus in ultionem peccatorum, sicut ei imponcbant, sed ad probationem, sicut supra 25, dixerat, «Probavit «me quasi aurum quod per ignem transit.» Verumtamen hoe ipsum reprehensibile videbatur quod sie suam justitiam commendabat. quod aliis videbatur hoc redundare in derogationem divinae justitiae; unde subdit: Numquid irritum facies judicium meum? quasi dicat: Numquid hoe tibi videtur ut commendantum tuam justitiam facias ab hominibus reputari, idest falsum esse judicium meum? Falsitas autem judicii est condemnatio judicantis, qui iniquum judicium profert, vel ex ignorantia vel ex malitia: unde subdit: Et condemnabis me ut tu justificeris; quasi dicat: Numquid intantum vis te ostendere justum quod ego apud alios condem- nabilis videar? Est autem notandum, quod si fuerint duo aequales, si oporteat alteri culpam im- poni, non est reprehensibile, si alter corum a cul- pa imposita se expurget, quamvis alter culpabilis in aliorum opinione remaneat; quia homo plus se quam alium naturaliter diligit; sed ubi est tanta distantia quanta est Dei et hominis, potius homo debet pati culpam injuste in se referri, quam quod injuste referatur in Deum; et ideo Dominus ad arguendum Job proponit excellentiam Dei super homines: quae quidem excellentia ex ejus effectibus manifestatur. Sed quia nunc agitur de comparatio- ne justitiae, quae proprie attenditur respectu irra- tionalibilium rerum; ideo ad ostendendam divinam excellentiam accipiet effectus quos Deus operatur in rationalibilibus creaturis.
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Qui quidem effectus se- cundum duo considerari possunt: uno modo secun- dum virtutis suae operationem; et quantum ad hoc dicit: Si habes brachium sicut Deus: per brachium enim potentia divinae virtutis exprimitur. Quo qui- dem brachio utitur et ad sustentationem bonorum, secundum illud Isa. 40: « In brachio suo congre- « gabit agnos: et ad punitionem malorum, secun- dum illud Luc. 1: « Fecit potentiam in brachio « suo; dispersit superbos mente cordis sui. » Alio modo operatur Deus in rationalibilibus creaturis per suae sapientiae doctrinam, quam propter ejus ex- cellentiam tonitruum nominat: et quantum ad hoc subdit: Et si voce simili tonas. Hoc autem tonitruo utitur Deus ad instructionem bonorum, secundum illud supra 26: « Cum vix parvam stillam sermo- « nis ejus audierimus, quis poterit tonitruum « magnitudinis ejus intueri? » et ad terribilem increpationem malorum, secundum illud Psal. 76: « Vox tonitrui tui in rota; » et postea sequitur: « Commota est, et contremuit terra. » Et in hujusmodi effectibus excellentiam divinam demonstrat quan- tum ad tria: primo quidem ad decorum cum dicit, Circumda tibi decorum; quasi dicat: Si tam potens es in effectibus sicut Deus, attribuas tibi ejus deco- rem: unde signanter dicit: Circumda tibi; Deus enim non habet circumdatum decorem, quasi superaddi- tum ejus essentiae; sed ipsa essentia ejus est decor, per quem intelligitur ipsa claritas suae virtutis, et puritas suae simplicitatis, et perfectio essentiae ejus. Sed homo non potest habere decorem nisi circumdatum, quasi participando ipsum a Deo ut superadditum suae essentiae.
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Secundo tangit divinam altitudi- nem cum subdit, Et in sublime erigere. Attenditur autem divina sublimitas non loco, quia Deus loco non comprehenditur; sed perfectione et virtute: quia quidquid de eo dicitur, convenit ei in sum- mo. Hujusmodi autem sublimitas essentialiter Deo esse convenit; unde ad eam non erigitur, sed in ea immobiliter manet Homo autem secundum suam naturam est infimae conditionis; unde ad illam subli- mitatem divinam pervenire non potest, nisi se erige- ret supra se sublevando; ideo signanter dicit: In sublime erigere. Tertio tangit ejus gloriam cum subdit: Et esto gloriosus. Gloria quidem importat notitiam de bonitate alicujus: unde Ambrosius di- cit, quod gloria est clara cum laude notitia. Boni- tas autem Dei infinita est, cujus notitia perfecta non est nisi apud Deum; et ideo gloria in solo
Deo est, inquantum seipsum cognoscit: ad quam gloriam homo pervenire non potest nisi participan- do cognitionem divinam, secundum illud Hier. 9: « In hoc glorietur qui gloriatur, scire et nosse « me; » et ideo signanter dicit: Esto gloriosus, quia homo essentialiter hanc gloriam non habet.
His igitur positis, quae pertinent ad excellentiam divinae potestatis et naturae, procedit ulterius ad commemorandum divinos effectus in rationalibilibus creaturis, et quantum ad bonos, et quantum ad malos. Sed sciendum est, quod effectus quos Deus operatur in sublimatione justorum, magis attribuuntur misericordiae; effectus autem quos operatur in punitione malorum, proprie attribuuntur justitiae; et ideo quia nunc agitur de justitia, primo breviter tangit effectum di- vinae operationis quantum ad bonos, cum dicit: Et speciosis induere vestibus: omnes enim boni tam angeli quam homines, speciosi sunt ex parti- cipatione divinae essentiae, sapientiae et justitiae. Et sicut homo ornatur ex specioso vestimento; ita omnis decor sanctorum angelorum et hominum, redundat in ornatum Dei, inquantum ex hoc Dei bonitas commendatur, per modum quo dicitur Isa. 49. « His omnibus velut ornamenta vestieris. » Est autem considerandum, quod hoc ad misericordiam Dei pertinet, quod sanctos suos facit speciosos: sed quod corum decore ad suam gloriam utitur, hoc ad justitiam pertinet, de qua nunc loquitur; ideo non dicit speciosas fac vestes, sed speciosis in- duere vestibus.
Deinde diffusius prosequitur effectus divinae justi- tiae, quos exercet in malos; et primo hoc sequitur quantum ad homines. Sciendum est autem quod om- nis malitia hominum a superbria initium habet, secun- dum illud Eccl. 10: « Initium omnis peccati superbria. » Inter cuncta etiam vitia Deus maxime superbiam detestatur: unde dicitur Jac. 4. quod « Deus superbis « resistit. » Et hoc ideo quia superbi quasi Deo rebellant, dum ei humiliter subdi non volunt; et ex hoc in omnia peccata incidunt, divinis praece- ptis contemptis: unde et terreni principes maxime detestantur rebelles. Et ideo Dominus specialiter commemorat effectum suae potentiae, quem contra superbos exercet. Est autem duplex genus super- borum: quidam enim ex bonis quae habent, se su- per alios efferunt, sicut ille qui dicebat Luc. 18: « Non sum sicut caeteri hominum; » et hi pro- prie superbi dicuntur, ut ipsum-nomen sonat.
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Est autem propria superborum poena discordia: quia dum quilibet alii superesse nititur, et subjici recu- sat, ad invicem concordare non possunt; unde di- citur Proverb. 15: « Inter superbos semper jurgia « sunt; » et ad hoc designandum dicit: Disperge superbos in fiwore tuo: quasi dicat: Exerce offi- cium Dei quod est dispergere, ut in unum convenire non possint. Per furorem autem Dei intelligentur gra- vis vindicta. Aliud autem genus superborum est, qui sibi arrogant id quod supra ipsos est; et hi proprie ar- rogantes dicuntur: unde dicitur Hier. 48: « Arrogan- « tiam et altitudinem cordis ipsius ego seio, ait Do- « minus, jactantiam ejus; et quod non sit juxta eum « virtus ejus. » Horum autem poena propria est dejec- tio: cum enim volunt se erigere supra posse, conse- quens est, ut per infirmitatem corruant, secundum illud Psal. 72: « Dejecisti eos dum alleverantur: » unde subdit: Respiciens omnem arrogantem humilia, idest dejicias ex prospectu tuae providentiae.
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Communis autem utrorumque prima poena est confusio: quia cum non possunt consequi altitudinem quam praetendebant, confunduntur apparente defectu eorum; unde subdit: Respice cunctos superbos, et confundes eos. Consequenter autem ponit omnes poenas eorum; unde supra 22, dictum est: « Si ascenderit usque in caelum superbia ejus, quasi sterquilinium in eorum destructio, quam designat subdens: Et conteres impios in loco suo. Superbos inpios nominat. quia, sicut Eccles. 10, dicitur, « Initium superbiae hominis est apostatare a Deo, » quod repugnat divino cultui, qui pertinet ad pietatem. Convenientes autem poenae est superborum, quod contemnantur: quod enim contretitur, quadam violentia fortioris corporis in minimas partes resolvitur. Justum est autem, ut si perbi qui se inordinate magnos existimant, fortiori virtute, scilicet divina, ad minimum deducantur. Signanter etiam addit, In loco suo, ut ostendatur, quod id in quo confidunt, eos liberare non potest: unumquodque enim in suo loco conservatur: unde multitudo divitiarum, vel status dignitatis, vel si quid aliud ejusmodi est in quo homo confidat, locus ejus dici potest: quibus non obstantibus, superbus a Deo contretitur, ut quasi in loco suo videatur contritus. Tertia poena est, quod postquam sunt ad minimum redacti, claritas famae eorum cessat: justum est enim ut qui gloriae pompam quaerebant, ab hominum memoriis delectantur, secundum illud Prov. 10: « Nomen impiorum putrescet; » unde sequitur, Abscondes eos in pulvera, idest facies eos obscuros propter statum vililitatis ad quem deducuntur. Quod autem addit, Simul, potest ad duo referri: videlicet ad hoc, quod omnes superbi talem finem simul patiuntur; et ad hoc quod non successive superbi deperent, sed simul, idest subito dejiciuntur.
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Quarta autem poena eorum est, ut non solum ipsi ab aliis non cognoscantur, sed etiam, bona de quibus superbierunt, agnoscere non sinantur; unde subdit: Et facies eorum, per quas scilicet virtutes eorum cognoscitivae significantur, eo quod visus hominis in facie ponitur: Demerge in foveam, idest in profundum inferni: et loquitur de damnatione mortis secundae, per similitudinem mortis primae, per quam homines in corporalem pulverem rediguntur in foveam demersi. Haec autem Dominus praemiserat quasi propria opera sua. Ejus autem proprium est, ut non egeat auxilio alieno: quod homini convenire non potest, sicut nec potest praedicta opera exercere; unde subdit: Ei ego confitebor, quod solvere te potest dextra tua; quasi dicat: Si praedicta opera facere potes quae sunt Dei solius, potes rationabiliter tibi attribuere, quod divino auxilio non egeas ad salutem; sed sicut illud non potes, ita nec hoc; unde non debes de tua justitia gloriari.
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Supra Dominus narraverat effectus virtutis suae, quos in malis hominibus operatur; nunc autem accedit ad describendum malitiam diaboli. Manifestum est autem ex praemissis, quod apud Job et amicos ejus eadem erat opinio de daemonibus quam nunc Ecclesia catholica tenet, ut scilicet ex angelica dignitate per peccatum corruerint: unde supra 4, dictum est: « Ecce qui servient ei, non sunt stabiles: » et sicut homo per peccatum decidit a ratione dignitatis, et contra rationem agens irrationabilibus comparatur, ita etiam diabolus per peccatum avertens se a supremis et intelligibilibus bonis, dum principatum super inferiora et terrena appetit, animalibus brutis comparatur, in quorum effigie daemones frequenter apparent hominibus, Deo providente ut tales figuras corporum sinantur assumere, per quas eorum conditio designetur. Est autem considerandum, quod sicut angeli in sua dignitate remanentes, excellentiam quamdam habent super hominem dignitatem, unde et in fulgentiori quadam clarita'e apparent hominibus: ita etiam daemones excellentiam quamdam et principatum in malitia supra homines habent; et ideo sub figura quorundam excellentium et quasi monstruosorum animalium describuntur. Inter omnia autem terrestria animalia excellit elephas magnitudine et virtute: inter animalia vero aquatica excellit cetus: et ideo Dominus describit diabolum sub figura elephantis et ceti, ut hoc nomen Behemoth, quod significat animal, referatur ad elephantem, qui inter caetera animalia terrestria, quae communis animalia dicuntur, quemdam principatum tenet propter magnitudinem corporis; nomen autem Leviathan, quod significat additamentum eorum, referatur ad cete grandia, quae habent magnitudinis additamentum supra omne animalium genus. Posset autem forte alicui videri, quod Dominus ad litteram intenderet exprimere proprietates elephantis etceti propter magnitudinem, qua caetera animalia superant: sed quod proprietates horum animalium in figuram alterius describantur, manifestum est ex hoc quod proprietatibus positis ad figuram pertinentibus, subditur veritas; nam praemissis proprietatibus Behemoth, idest elephantis, quasi exponendo veritatem, subdit: Ipse est principium viarum Dei. Praemissis autem proprietatibus Leviathan, idest ceti, subdit, Rex super omnes filios superbiae. Et quasi satis convenienter in hae disputatione Domini, in descriptione diaboli terminatur disput. tatio Job, quae est de adversitate ipsius: quia etiam supra commemorator Satan fuisse principem adversitatis ipsius: et hic dum amici Job causam adversitatis ejus ad ipsum Job referre niterentur, putantes ipsum propter peccata sua a Deo esse punitum, l’ominus postquam Job redarguerat de inordinata locutione, quasi finalem determinationem: disputationi adhibens, agit de malitia Satani, quae fuit principium adversitatis Job, et est principium damnationis humanae, secundum illud Sap. 2: • Invidia diaboli introivit mors in orbem terrarum. » Primo ergo incipiens describere Satan sub figura Behemoth, assignat convenientiam ejus ad hominem, dicentes: Ecce Behemoth quem feci tecum: et si quidem hoc referatur ad tempus inchoationis utriusque quantum ad figuram, veritas apparet: nam sexto die simul cum homine terrena animalia sunt producta; si referatur ad diabolum, de quo figuratier sive metaphorice haec dicuntur, non videtur simul diabolus factus cum homine; nam homo factus legitur die sexto; Satan autem inter Angelos factus creditur in principio, quo creavit Deus caelum et terram. Sed si illa dierum enumerationatio non designat temporis successionem, sed diversa genera rerum productarum, secundum sententiam Augustini, nulla repugnantia invenitur; si autem secundum aliorum expositionem, Angelorum creatio duratione praecessit hominis productionem, potest dupliciter hoc verbum intelligi: uno modo, ut sit sensus: Quem feci tecum, idest quem feci sicut et te; et hoc dicit ad excludendum errorem eorum, qui considerantes malitiam diaboli, aestimaverunt eam non esse Dei boni creaturam; alio modo, ut sit sensus, Quem feci tecum, idest similitudinem tecum habentem, quantum ad naturam intellectualem. Et hujus etiam similitudinis aliquod vestigium in elephante apparet: dicit enim Aristoteles in 8 de Animal., cap. 9, quod maxime domestica bilis animalium silvestrium est elephas: ad multa enim eruditur et intelligit. queniam etiam adorare reges docen-ur: quod non ideo dicitur quia habeat intellectum, sed propter bonitatem naturalis aestimativae. Descripta igitur convenientia Behemoth cum homine, describit proprietates ipsius. Et ut hoc primo ad figuram referamus, tria videtur circa Behemoth describere. Primo quidem cibum ipsius cum dicit: Finum quasi bos comedit: ad literam enim non est animal comedens carnes sed herbas, et alia hujusmodi ad modum bovis. Et quia haebanascuntur in terra, per hoc signatur quod Satan pascitur, idest delectatur in terrenorum dominio. unde et jactanter de se dicit Luc. 4: « Mihi tradita sunt regna orbis terrae, et cui volvero, do illa. » Secundo describit coitum ejus in cibo enim, et coitu praecipue delectationes animalium consistunt.
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Describet autem coitum elephantis primo quidem quantum ad principium libidinis, ex qua animalia commoventur ad coitum, cum dicit: Fortitudo ejus in lumbis ejus: nam ex lumbis sive ex renibus semen ad membra genitalia derivatur. Secundo describet figuram coitus: nam sicut Philosophus dicit in 5 Anim., cap. 2: • Patitur coitum femella elephantis concidens. et • masculus ascendit; » et hoc significat subdens: Et virtus illius in umbilico ventris ejus, scilicet quia umbilicum superponit in coitu dorso femellae, et oportet quod sit in umbilico magna virtus ne frangatur propter collisionem corporum tam magnorum. Animalia autem in quibus talis figura coi-
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tus non invenitur, dum coeunt, caudam inter tibias posteriores stringunt; unde subdit: Stringit caudam suam quasi cedrum, quod dicitur propter magnitudinem ejus. Tertio describit organa coitui deservientia, cum subdit: Nervi testicularum ejus perplexi sunt, idest revolutiones quasdam habent, ut Philosophus describet in 5 Animalium, de testiculo animalium gressibilium et generantium. Haec autem ad diabolum litteraliter referri non possunt, quasi ipsi ad modum animalium corporaliter coeant, quasi ipso coitu delectati: etsi enim, ut Augustinus dicit in 15 de civit. Dei, « Quidam in « cubi saepe dicuntur extitisse mulieribus improbis, « et earum appetisse ac peregrisse concubitum; » non tamen hoc agunt quasi coitu delectati; sed delectantur in hoc quod omnes homines ad peccata talia inducunt, ad quae maxime sunt proni: unde Augustinus dicit in 2 de civit. Dei: « Quis non « intelligat, quantum moliantur maligni spiritus « exemplo suo auctoritatem praebere sceleribus? » et propter hoc, ut ipse in eodem libro alibi dicit, « Hujusmodi spiritus luxuriae abscoenitatibus delectantur;» quae quidem eorum delectatio metaphorice in verbis praemissis exprimitur, quod propter concupiscentiam carnis, secundum hoc vitium maxime possunt homines superare; ideo dicit: Fortitudo ejus in lumbis ejus, ut hoc referatur ad viros, et virtus illius in umbilico ventris ejus, ut hoc referatur ad mulieres. Stringit caudam suam, sicut cedrum: quia quos in hoc peccatum dejicit, dulcedine voluptatis finaliter ligatos tenet: Nervi testicularum ejus perplexi sunt; quia si aliquis in hoc vitium dejec-tus evadere nititur, diversis occasionibus iterato irretitur.
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Tertio describit motum elephantis: de quibus dicitur, quod habent inflexibiles pedes, tibias et crura propter pondus corporis sustentandum; et habent ossa solida sine juncturis; et ad hoc designandum dicit: Ossa ejus velut fistulae aeris, quia flecti non possunt, sicut nec fistulae aeris: et hoc referitur ad exteriora organa motus, quae sunt tibiae et crura; interiora autem organa motus sunt cartilagines quaedam et nervi, quae etiam in elephantibus non facile flectuntur: et quantum ad hoc subdit: Cartilago illius quasi laminæ ferreae, quae scilicet incurvari et extendi non possunt: et per hoc significatur obstinatio diaboli, qui a proposito suae malitiae retrahi non potest, et crudelitas ejus per quam ab exteriori hominum nocumento non cessat. Haec autem quae figuratier dicta sunt, exponit Dominus subdens: Ipse, scilicet Satan, de quo praedicta metaphorice dicta sunt, est principium virarum Dei, idest operum ejus: et si quidem hoc referatur ad opera creationis, hoc ea ratione dicitur, quia Satan inter primas creaturas est conditus: vel etiam, quia secundum quosdam fuit excellentior inter caeteras creaturas. Sed convenientius proposito videtur, ut per vias Dei intelligentiam opera providentiae ejus. Considerandum est autem, quod Deo unum solum proprium est opus suae bonitati conveniens, scilicet benefacere et misereri; quod autem puniat et adversitates inducat, hoc contingit propter malitiam creaturae rationalis; quae primo est in diabolo inventa, et per ejus suggestionem est ad homines derivata; et ideo signanter dicit, quod ipse principium virarum Dei est, idest quod Deus diversis viis utatur, scilicet benefaciendo et puniendo: et ne credatur sic esse principium virarum Dei quod per se ipsum sit potens ad nocendum, hoc excludit subdens Qui fecit eum, scilicet Deus, gladium ejus applicabit, idest noviam operationem ipsius. Voluntas autem nocendi inest diabolo a seipso, propter quod dicitur, Gladius ejus; sed effectus nocendi non habet nisi ex voluntate vel permissione divina.
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Et quia dixerat, quod fenum sicut bos comedet, ostendit, unde fenum accipiat a edendum; unde subdit: Huic montes herbas ferunt: per quod intelligitur, quod sublimes in hoc sacculo et superbi afferunt diabolo suae delectationis seu reflectionis materiam: et quomodo hoc sit, ostendit subdens: Omnes bestiae agri ibi ludent. Sicut enim ad literam in montibus silvestria animalia congregantur ad securitatem et otium; ita sub quadam sublimi virorum protectione homines bestialiter saevientes securi requirent: quod signatur Dan. 4, ubi dicitur quod sub tus arbore, per quam significatur regia dignitas, habitabant animalia et bestiae. Deinde describit mansionem ipsius.
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Ubi considerandum est, quod sicut Aristoteles dicit in 5 Animalium, c. 2, elephantes in solitudinibus manent: et maxime quia circa fluvios solent esse arundineta et salices, et loca umbrosa; ideo ad designandum elephantis mansionem dicit: Sub umbra dormit in secreto calami in loc’s humen tibus.
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Et quia hoc animal non qualencumque umbram habitat, sed condensam, subdit: Protegunt umbrae umbram ejus, ut scilicet inferior umbra per superiorem umbram ab aestu defendatur. Et causam facientem umbram designat subdens: Circumdant eum salices torrentis: nam salices densiorem umbram faciunt et frigidorem quam arundines. Inhabitaut autem ad litteram hoc animal umbrosa loca, quia est animal melancholicum et siccae complexionis, et habitat in terris calidis: unde contra calorem et siccitatem aestus quaerit refrigerium humiditatis et umbrae. Per quod designatur, quod gladius diaboli non solum effe-ctum habet in montibus, scilicet in superbis, qui ei et ipsi herbas ferunt, et bestias agri ludentes sustinent; sed etiam in hominibus, qui in otio quasi in umbra vivunt, quam ipsi multiplici studio continuare procurant, ut sic umbrae protegant umbras, et qui in deliciis quasi in locis humen tibus nutriuntur. Propter eandem autem causam, propter quam hoc animal humen tia et umbrosa loca quaerit, etiam multum de aqua potat; unde Aristoteles dicit in 8 de Anim., cap. 9, quod «jam quidam elephas bibit aquae metretas macedonias 14, pro se mel, et iterum alia octo.» Et ideo ad describendum magnitudinem potus ejus subdit: E ce absorbebit
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fluvium, et non mirabitur: quia scilicet consuevit multum bibere, et postquam multum bibit. expectat alium multum potum; unde subdit: Habet fiduciam quod fluvius Jordanis influat in os ejus, qui scilicet fluvius notus est in terra illa, ubi haec dicebantur. At haec quidem hyperbolice dicuntur, secundum quod referuntur ad elephantem; secundum autem quod referuntur ad diabolum, in cujus figura haec dicuntur, significatur jus praesumptio, qua se confidit de facili sibi incorporare per consensum omnes homines instabiles, etiam si habeant aliquam Dei cognitionem: ad quod significantdam inducitur specialiter de Jordane, qui est fluvius in terra, in qua vera Dei cognitio habebatur: in his enim tribus generibus hominum maxime diabolus habet effectum: scilicet in superbis, voluptuosis, et instabilibus, sive curis saeculi deditis, qui possunt per fluvium designari.
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Aliqui tamen sunt qui a diabolo non superati sunt, sed potius contra ipsum victoriam obtinent: quod quidem principaliter convenit Christo, de quo dicitur Apoc. 5: «Fece vicit «leo de tribu Juda:» consequenter autem convenit aliis per gratiam Christi, secundum illud 1 ad Cor. 15: «Deo autem gratias, qui dedit nobis victoriam per Dominum nostrum Jesum Christum.» Et hanc quidem victoriam describit Dominus sub similitudine venationis elephantis, dicens: In oculis ejus quasi hamo capiet eum, scilicet venator: per quem Christus et sui significantur. Dicitur enim esse unus modus venationis elephantis, quia fit fovea subtarranea in via elephantis, in quam incidit ignoranter, ad quam veniens unus venator percutit et pungit ipsum; alter autem venator veniens percudit primum venatorem, et amovet eum ne percutiat ipsum elephantem, et dat ei comedere hordeum: quod cum ter vel quater fecerit, diligit se liberantem, et deinceps ei obediens mansuescit, et sic capiuntur per cibum et oblatum, sicut pisces hamo. Est autem alius modus venationis elephantum, ut Aristoteles dicit in 8 de Animalibus, ubi dicit, quod venatores domestico s elephantis equitant et persequuntur elephantis silvestres, et pungunt eos cum quibusdam instrumentis: et ad hoc potest pertinere quod subdit: Et insudibus perforabit nares ejus, in quibus scilicet habent carnem magis sensibilem, et ideo magis ibi punguntur a venatoribus. Per hoc autem mystice designatur quod Christus diabolum supervavit, ostendens ei naturam in firmam, ut sie quasi hamo ab eo caperetur: et postmodum virtutem suam in eum exercuit, secundum illud Coloss. 2: «Expolians principatus et «potestates, traduxit confidenter.»
Postquam Dominus descripsit proprietates diaboli in similitudine elephantis, qui est maximum animalium terrestrium, describit ipsum sub similitudine Leviathan, idest ceti, quod est maximum animalium marinarum, et sicut Plinius dicit, est magnitudinis quatuor jugerum: et Isidorus dicit, quod habet corpora aequalia montibus: ad quod referetur nomen Leviathan, quod interpretatur additamentum eorum: et, ut Isidorus dicit, hoc animal dicitur balena a Bæsiv quod est emittire, quia altius caeteris animalibus emittit aquas: et potest dici, quod sicut diabolus comparatur elephanti, qui vivit in terris propter effectus manifestos, quos operatur in terrenis et corporalibus creaturis, ita comparatur ceto, vel balenae in fluctibus maris degenti, propter effectus quos operatur in fluctuatione interiorum motuum. Et quia supra victoriam hominis contra diabolum expresserat sub figura venationis elephantis, ne credatur quod homo sua virtute possit diabolum superare, hic incipit excludere sub figura animalis Leviathan. De quo primo ostendit quod non potest superari per modum quo capiuntur pisces; unde dicit: An extrahere poteris, scilicet de aquis, Leviathan hamo? quod fieri non potest duplici ratione: primo quidem, quia tantae est magnitudinis, quod nulla hominis virtute aut instrumento sursum elevari possit; et ad hoc significandum dixit: An extrahere poteris.
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Secundo, quia tantae est fortitudinis, quod hamo retineri non possit; et ad hoc significandum subdit: Et fune ligabis linguam ejus? pisces enim qui capiuntur hamo, per funem cui hamus appenditur, retinentur; per quod significatur, quod nullus homo potest diabolum neque a malitia sua extrahere, neque etiam eum ligare, ut in sua malitia non procedat.
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Secundo ostendit, quod non potest superari ab homine per modum quo quaedam animalia terrestria magna superantur: retinetur enim bubalus ab homine per annulum ferreum qui naribus ejus imponitur, per quem homo ducit ipsum quo vult; et ad hoc excludendum subdit: Numquid pones circulum in naribus ejus? subjecit sibi etiam equum aut asinum vel camelum imponendo fraenum vel camum in ore ejus; et ad hoc excludendum subdit: Aut armilla perforabis maxillam ejus? Praedictorum enim animalium quasi perforantur maxillae, armilla, idest ferro, quod ponitur in ore ipsorum. Sicut autem circulo naribus imposito ducitur bubalus, ita etiam fraeno vel camo maxillis equi imposito regitur gressus equi, ut hominem convenienter ferat. Per hoc ergo datur intelligi, quod nullus potest diabolum ducere quo vult, nec eum dirigere, ut suae voluntati deserviat.
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Tertio ostendit, quod Leviathan superari non potest per modum quo homo subjicitur homini: quod quidem fit dupliciter: uno modo per simplex verbum: puta cum aliquis in tan tum alteri humiliatur, quod eum rogat; et hoc tangit, cum dicit, Numquid multiplicabit ad te preces? vel etiam cum addit blanditiarum verba: et ad hoc pertinet quod subdit: Aut loquetur tibi mollia, idest blanda verba ad te placandum, secundum illud Prov. 15: • Responsio mollis frangit iram. • Alio modo accedente aliqua obligatione, quae fit vel per aliquod particulare pactum: ad quod pertinet quod dicit: Numquid feriet tecum pactum? vel per servitutem perpetuam: ad quod pertinet quod dicit, Et accipies eum servum sempiternum. Et ista quatuor quandoque per ordinem se habent: nam quandoque aliquis primo quidem propter timorem preces porrigit victori; secundo blanditur; tertio ad pactum suscipitur; quarto per pactum servituti perpetuae subjugatur. Per quae omnia datur intelligi, quod diabolus non timet hominem, ut ei quasi superiori aut fortiori preces ex timore, aut blanditias aut pactum aut servitutem exhibeat; et si hujusmodi de silenter facit, facit ad hominem deceptiones, ut potius eos sibi subjiciat, quam eis subjiciatur. Quinto ostendit, quod non potest superari, quomodo ab homine superantur. Circa quod considerandum est, quod aves primo quidem aliqua deceptione capiuntur per retia, vel per viscum, vel per aliquid hujusmodi; et hoc excludens subdit, Numquid illudes et sicut avis, ut scilicet decipiendo ipsum in tuam redigas potestatem.
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Secundo postquam jam captæ fuerint, ligantur ne avolare possint, et exhibentur pueris et ancillis ad ludum; et hoc significatur cum subdit, Aut ligabis eum ancillis tuis. Per quod datur intelligi, quod homo non potest sua industria decipiendod diabolum superare, nec eum aliis decipiendum exponere.
Sic igitur ostenso, quod non potest subjici per modum quo alia animalia subjiciuntur, ostendit consequenter quod homo non potest uti eo, etiam si subjiceretur, per modum quo utitur aliis animalibus magnis, quando sunt in potestatem hominis redacta. Et primo hoc ostendit assumens modum quo homines utuntur animalibus terrestribus captis, puta cervis et apris, et aliis hujusmodi. Quorum carnes dividuntur dupliciter: uno modo gratis distribuendo amicis; et hoc excludit subdens, Concidet eum amici? et hoc interrogative legatur.
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Alio modo, vendendo diversis; et quantum ad hoc subdit, Divident illum negotiatores? quasi dicat: Non: tanta est enim hujus animalis magnitudo, quod si quandoque capiatur, toti regioni sufficiat; unde nec particulariter dividitur inter amicos, nec venditur in macello ad modum aliorum animalium. Per quod designatur quod homo non potest auxilium daemonis vel alteri gratis communicare, vel etiam vendere.
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Secundo ostendit, quod non potest homo uti Leviathan ad modum quo utitur piscibus captis, quorum majoribus piscatores implent maximas sagenas: et quantum ad hoc dicit, Numquid implebis sagenas pelle ejus. Et forte signanter dicit pelle, ad exprimendum modum quo maximi ceti capiuntur, qui longissimis culmis, quos habent quando dormiunt, in rupibus pendunt ad saxa, ut dicitur: et tunc piscator appropinquans, quantum potest de pelle, solvit a lardo juxta caudam, est enim animal valde pingue: propter pinguedinem talem incisuram non sentit: et sic immisis funibus quos ligat ad saxa vel arbores, excitat cetum lapidibus fundae; qui volens recedere, pellern dimittit. Minoribus autem piscibus implent quaedam alia minora instrumenta: et quantum ad hoc subdit, Et gurgustium piscium capte illius: dicitur enim gurgustium quoddam instrumentum de viminibus factum, quod piscatores in gurgite ponunt ad capiendum pisces. Est autem tanta magnitudo ceti, quod nec totus, nec etiam una pars ejus, puta caput, potest in gurgustio quantume imque magno contineri: dicitur enim habere tam magnum caput, quod ab ipso quadraginta lagænita sanguinis effluant: et hoc ponitur ad figuraltier ostendendum, quod diabolus virtute humana includi non potest, sicut quidam nigromantici se eum posse includere opinantur; sed hoc totum provenit ex ejus astutia, qua utitur ad homines decipiendos. Et si quis recte consideret, omnia praemissa pertinere videntur ad praesumptionem nigromanticorum confutandam, qui nuntuntur eum daemonibus pactum iniire, aut etiam sibi subjicere, vel qualitercumque constringere. Ostenso ergo, quod homo nullo modo sua virtute diabolum superare potest, quasi ex omnibus praemissis concludit subdens, Pone manum tuam super eum, subaudi, si potes; quasi dicit: Nullo modo potes tua virtute manum tuam ponere super eum, ut eum tibi subjecias.
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Sed quamvis non possit ab homine superari, superatur tamen divina virtute; unde subdit, Momento belli, quo scilicet contra eum pugno. nec ultra addas loqui, scilicet contra me, dum scilicet vides eum mea virtute superari: quem tua virtute superare non potes.
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Et de superatione qua superatur a Deo subditur, Ecce spes ejus frustrabitur eum: quod quidem si referatur ad cetum, manifestum est: dum enim ce-tus persequitur pisces, sperans eorum capturam, impingit ad aliq od litus, unde propter parvitatem aquae se eruere non potest, frustratur spe sua, quam habebat de piscium captura: et sic super aquam apparens praecipitatur in mortem: et hoc est quod subditur, Et videntibus cunctis praecipitabitur, quia undique homines eum videntes concurrunt ad eum occidendum. Per quod significatur, quod spes diaboli, quam habet de subversione sanctorum, frustrabitur: et ipse cum omnibus suis sequacibus, sanctis videntibus, in die judicii praecipitabitur in infernum.
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v. 4 « Respondens autem Dominus [ob de turbine dixit:
Iobus agnovit suam indignitatem, promisit se non iam adeo audacter cum Deo disceptaturum (39,354.35). At Deus hac culpae agnitione non contentus — praeter ea, quae Iobus iam fatetur, maius quid Deus innuerat 38,2 — maiorem ab eo exigit animi demissionem et illius culpae confessionem apertam et sinceram, de qua Deus ipse Iobum arguerat (38,2). Quare secundo :
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v. 2 accinge sicut vir lumbos tuos, interrogabo te et indica mihi »! — hebr. e£ doce me cf. 38,1.3, ubi eadem. Repetitio haec, postquam Iobus se contemptibilem confessus acrem suam disceptationem retractavit, non caret vehementi quadam ironia, qua lobus ad maiorem pudorem et animi humilitatem propellendus sit. Cur vero tali acerba ironia etiamnum utatur, declarat
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v. 3 « numquid irritum facies tudictum meum etcondemnabis me, ut tu. (ustificeris »? —i. e. num revera ius meum infringere, destruerevis? et quomodo hoc? num me iniustum revera declarare vis, ut tu iustus etinnocens appareas? Bene rem expendit Cord.: « tu conquestus es de me, quod te insontem ceciderim, et ita locutus es, ut videreris velle me coarguere, mecum in iudicio disceptare, mihi in iudicio quasi iniusto vexatori praevalere; quod nihil videtur aliud quam me iniustitiae damnare, ut tu tandem iustus appareas... Cum ergo Iob tam aperte iactaret cupere se cum Deode reddito adversus se iudicio disceptare, adeoque causae aequitati confideret, ut Deo dicere non dubitaret: sco quod iustus invenzar ; voca me et ego respondebo tibi ; aut certe loquar et tu responde mihi (13,18), putare videbatur se Deum in disputatione victurum. Aculissime igitur Deus hoc incommodo | gravissimo urget eum ». Optime quoque S. Thom. : « ulterius procedit ad arguendum Iob de hoe quod suam iustitiam commemoraverat, per quod aliquibus sonare videbatur in derogationem divini iudicii... hoc ipsum reprehensibile videbatur, quod sic suam iustitiam commendabat, quod aliis videbatur hoc redundare in derogationem divinae iustitiae ». Similiter S. Greg. : « quisquis contra Domini flagella semetipsum defendere nititur, flagellantis iudicium evacuare conatur ; nam cum culpa sua se feriri negat, quid aliud quam iniustitiam ferientis accusat... iuste nunc corripitur, ut occultis iudiciis subderetur ». Eadem etiam in ezp. in. et apud Rup. et Br. habentur, et similiter loquntur Pin. Vav. Malv. Men. Tir. Gord. Deus igitur offendiculum illud, quod Iobi verba creare poterant, removet et propter offendiculi periculum Iobum vituperat. Mirandi sane sunt ii interpretes, qui hoc iuste fieri nunc demum agnoscunt, postquam idem in Eliu sermone acerbe reprehenderunt et ab Eliu disputationem de Dei iustitia frustra institui contenderunt. Est igitur iste loquendi modus Dei egregium documentum, quo Eliu sermones ac vituperationes in Iobum prolatae comprobantur. Id autem discriminis adest, ut Eliu ita a lobo esse factum asserat (34, 5-9; 35,2), Deus vero interroget. Eliu enim lobi mentem non est assecutus, quippe qui acerbiores etiam expostulationes ita variis conditionibus adiectis temperavit, etin eum sensum locutus est, ut Deum iniustitiae proprie non accusaret. Deus autem interrogat, ut responsionem Iobi coram amicis eliciat, qua demum ablata omni ambiguitate pateat, quid revera sentiat. Unde interrogatio a Deo ponitur, quia speczes iniustitiae. Deo irrogatae revera aderat; supra vero 39,32 1d quod Iobus revera fecit (arguit Deum, conquestus est), per assertionem a Deo vituperatur; vocatur enim Dei reprehensor. Per ironiam dicere pergit Deus : certe, qui ita Deum ad certamen iudiciale provocare audet, divino suo adversario suppar esse censendus est; quare
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v. 4 « etsi habes brachium sicut Deus et si voce simili tonas »? — brachium symbolum est potentiae, quam in subsequentibus ex rerum natura (tonitru) et divinae apparitionis maiestate et a v. 41 allusione facta ad varia Dei iudicia in impios exercita describit. Ironia vero adhue continuatur : si Deo suppar es, manifesta tuam celsitudinem, ut aliis etiam divina in maiestate appareas;
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v. 3 « circumda tibi decorem et in sublime erigere et esto gloriosus et speciosis induere vestibus »! — Deus enim in turbine et tonitru apparens Divinilatis symbolum prae se fert; tali adversario decet eadem vel saltem simili maiestate obviam ire. Praeterea simile quid Iobus gloriabundus dixerat 31, 36. 37; quare tali ironia iure punitur. In hebr. orna le maiestate et sublimitate (cf. 22, 12. Is. 24, 14), celsitudinem et gloriam (cf. Ps. 104, 1) indue! Bene LXX et vet. lat. : « assume igitur altitudinem et virtutem, gloriam et honorem vestire » ! Si cum Deo contendere vel congredi audeat, ostendat praeterea similes potentiae suae effectus; unde
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v. 6 « disperge superbos in furore tuo et respiciens omnem arrogantiam humilia »! — hebr. effunde fluctus furoris tui, respice omnem superbiam et humilia illam : ecce, ego uno obtutu elatum subverto; fac idem; cf. Ex. 14, 94 et ecce respiciens Dominus super castra Aegyptiorum interfecit ezercitum corum, et subvertit rotas curruum... et involvit eos in mediis fluctibus et Is. 2, 12. Ez. 22, 19. Hab. 3, 6. Ps. 67, 4. Cum emphasi repetit
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v. 7 « respice cunctos superbos et confunde eos et contere impios in loco suo » ! — i, e. subito, ita ut statim concidentes de loco suo iam non recedere vel ruinam effugere possint, uti Ps. 72, 18 dezecisti eos, dum allevarentur? ; conferri possunt Dei iudicia in diluvio, in Pentapolim, in Aegyptios. Plenam illorum destructionem effert
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v. 8 « absconde eos in pulvere simul et facies eorum demerge in foveam » | —in hebr. in abscondito vultus eorum obvolve i. e. perpetua oblivione eos sepeli (Malv.), ita eos dele, ut memoria eorum penitus oblivioni detur, vel ut quasi aperto terrae hiatu absorbeantur ; cf. 20, 7. — Iobus de statu florenti impiorum saepius conquestus est; ostendat igitur, si quid valeat, potentiam suam in iis perimendis, quorum fortunam aegre fert! Egregia ironia et ad lobum pudore suffundendum facta. Cum huiusmodi potentiae documenta praebuerit,
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v. 9 « et ego confitebor, quod salvare te possit dextera. tua » ; — hebr. etiam ego laudabo te i. e. praedicabo, potentiam tuam agnoscam, qua non sis indignus, qui mecum disceptes, et qua alieno auxilio iam non ad salutem et prosperitatem tuam indigeas (cf. Is. 63, 5 — Pin.). « Hic autem semper ea est comparatio, ul, cum quid sit Deus eiusque natura et officium cognoverimus, vicissim nos intueamur, ut id ex una parte Dei gloriam incomprehensibilem, ex altera tot miserias, quae in nobis sunt, magis elucere faciat » b) Divinae potentiae documentum cernitur in Behemoth 40, 10-19. Iobus amicis dixerat : nimirum interroga iumenta et docebunt te, et volatilia coeliet indicabunt tibi (12, 1); iam ei aliud potentiae divinae documentum et simul humanae infirmitatis argumentum a Deo proponitur in Behemoth; uti Eliu ex rerum natura Dei maiestatem elucere probat (36, 26-33; 37, 1-24), ita Deus ipse eandem arguendi seriem per p'ura etiamnum prosequitur; itav.
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10 « Ecce Behemoth, quem feci tecum, foenum quasi bos comedet » ; — i. e. quem feci, sicut et te creavi; longius abest, quod S. Thom. placet : sexto die simul cum homine terrena animalia sunt producta (sim. Mar. Cord. Vav.); LXX et. vet. lat. « apud te», ut tecum habitaret (cf. Malv. 1. Idem est sensus hebr. pgmnn sub se i. e. eo loco et statu, quo consistunt. Men. Tir.); habes igitur hoc documentum potentiae divinae iuxta te ; inde erudire! Iam. quale animal? Veteres plerumque «e/ephantum explicant (cf. S. Thom. Est. Sa, Mar. Malv. Cod. Pin.* Cord. Tir. Gord. Vav. Calm.), Sanct. taurum intelligi vult; verum recentiores communi consensu cum Zocharto (p. T. 1. 5 cp. 15) Azppopotamum describi iure dicunt; ad hippopotamum enim omnia ad amussim adaptantur °”. Uti v. 10 indicat, primum ipsum animal describitur (v. 11-14), dein vitae eius ratio (v. 15-19). Primo loco fortitudo eius effertur
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v. 11 « fortitudo eius in lumbisezus et virtus illius in umbilico ventris erus »; — hebr. ecce fortitudo in nervis ventris eius ?. Haec ventris firmitas minime quadrat in elephantum, quippe qui ea parte mollis est et vulneri maxime patens, optime vero in hippopotamum, qui ventre non minus quam reliquo corpore tectus sit et quasi cataphractus impenetrabili corio tantae soliditatis et spissitudinis, ut hastis et missilibus non cedat. Porro
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v. 12 « stringit caudam suam quasi cedrum ; nervi testiculorum eius perplex sunt »; — plerumque intelligunt : inflectit, retorquet caudam, quae cum brevis sit el crassa et valde firma et tamen ab eo ad libitum moveatur, roboris argumentum est; guasi cedrumi. e. cauda est quasi cedri ramus ratione glabritiei, rotunditatis, spissitudinis, firmitatis (cf. Bochart. Ros. W. Del. ZscA.). Alii vocem arabico-hebr ven explicant : caudam firmam et immobilem habet ; recte et immobiliter eam demittit (cf. Hitz.); femorum vel lumborum nervi implicati sunt i.e. multos magnosque nervos insertos habet et proin maximum robur; snp vox arabica est femur. Alia roboris documenta praebet
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v. 13 « ossa eius velut fistulae aeris, cartilago illius quasi laminae ferreae » ; — ossa veluti tubi ahenei, ita firma, solida ; vertebrae eius (*w533) sicut vectes ferrei. 1. Qui alios multos allegat. — Barh. locustam omnia devorantem intelligit. 2. Ipsum nomen Behemot alii alio modo ad hippopotamum accommodare studuerunt. Et Birch quidem secutus Champollionem. vocem hieroglyphiee scriptam ġechama legit, unde nominis quaedam affinitas adesse videbatur (cf. The Speaker's Bible ad h. 1.). At, uti ex Brugsch Lexic. hierogl. p. 1030 videre est, signa illa propter variantes scribendi rationes non bechama sed cheb legenda sunt et tale est hippopotami nomen apud Aegyptios; alia cius animalis nomina vide Zeitschr. f. aegypt. Spr. II, 26 scil. aput, reret. — Alii ex voce coptiea quam etformarunt explicare tentarunt p-che-mou (p articulus ; ehe bos; mou aqua); cf. W. Del. Hitz, Zsch. At etiam haec explicatio valde duhia est; nam haec vox eoptica non invenitur et secundum regulas linguae copticae potius dicendum esset, p-mou-ehe. Hippopotami descriptionem vide apud Ros. (Das alte und neue Morgenland t. 3 p. 369) Winer (s. v. Nilpferd), Schrader in Bibellexicon (ed. Schenkel; s. v. Behemoth) qui derivalionem ex copt. denuo proponit, Fillion in Atlas d'histoire naturelle de la Bible p. 81. 3. D'Y nempe nervi sunt, ligamenta lacerti, tori ventris (cf. Ges. W. Del. Hits, eser nU s ; l ' = 108 40, 44-48 449 Tale animal robore praecipuum locum inter reliqua Dei opera occupat; ita
40:14
v. 14 « ipse est principium viarum. Dei; qui fecit eum, applicabit gladium eius »;—i. e. excellentissimum est specimen operum Dei, quae viae Dei dicuntur (cf. Mar.), xegáłaoy (Aq. Sym. Theod.); hoc animal praecipuas ac primas partes obtinet inter reliqua (Barh. Mal. Men. Pin. Le Hir). Hebr. porrigit gladium eius i. e. Deus ei dedit, praebuit dentes exsertos, molliter flexos, acutos, praelongos, quibus tamquam Aarpe (335) vel ense curvato ' in modum falcis fruges demetit el etiam contra aggressores se defendit (Ros. W. Del. Zsch. Hirz.). Isto g/adio bene ? fit transitus ad vitae genus, ad pabulum eius; v. 14 ipse est principium viarum Dei ; ita enim habet: « sed quod proprietates horum animalium in figuram alterius describantur, manifestum est ex hoc quod proprietatibus positis ad figuram pertinentibus subditur veritas ; nam praemissis proprietatibus Behemoth, id est elephantis, quasi exponendo veritatem subdit: ipse est principium »... vel etiam, quia secundum quosdam fuit excellentior inter ceteras creaturas, vel quod ipse praefert, quia in diabolo primo via Dei puniendi est inventa. Verum manifestum est, nos v. 14 ad allegoriam minime cogi, et rationem illam, qua S. Thom. exponi veritatem censuit, nullam esse (cf. v. 44). Multos huius interpretationis patronos recenset Pin., qui illam fuse quoque proponit, neque tamen omnino approbat; nam observat, dum alia de bestia, alia de. diabolo explicentur, uti interpretes frequentibus saltibus et transitionibus; dein eadem ratione fortitudinem proponi Behemoth, qua aliorum animalium, quae non ad specimen malitiae et fraudis proferantur, sed ad commendandam divinam providentiam, potentiam, sapientiam ; nexum ergo, si de diaboli nequitia et improbitate accipiatur, praedifficilem esse, dum alius literalis omnino sit simplex et lenis ; praeterea sensum istum allegoricum non posse literali superstrui, quia illa quae in bestia ad commendationem Dei dicantur, non possint statim ad vituperium et nequitiam in diabolo usurpari; « oportuisset enim malitiam moralem daemonis in malitia naturali bestiae significari, saevitiam in crudelitate, turpitudinem in obscoenitate, ingluviem in voracitate » ; denique interpretes minime sibi constare in unica allegoriae ratione, sed suam quemque afferre significationem suumque symbolum. Hisce rationibus satis illa explanatio premitur ; illam tamen proponunt et amplectuntur Sa, Cord. Tir. et praesertim, fere excluso sensu literali, Duguet. Verum bene iam Gord. : « neque quod alii intelligunt de daemone, quadrat verbis textus ». Et certe, diabolum proferri hoc contextu, cum de operibus Dei providentissimi et sapientissimi agatur, satis mirum foret. Et cur demum post alia animalia unus hippopotamus symbolum sit diaboli, quis probabili aliqua ratione suadere potest?
40:15
v. 15 « huic montes herbas ferunt; omnes bestiae agri ludent ibi »; — hippopotamus campos et agros noctu devastat, colles frugibus consitos; at non est animal ferox, carnivorum; quare reliquae bestiae ibi /wdere possunt, Quando fruges demessuit, placide quiescit satiatus, v. 16
40:16
« sub umbra dormit in secreto calami et in locis humentibus » ; — byy quam vocem S. Hier. cum Chald. 5x umbram explicuit, recentiores melius ex arabico interpretantur (secuti Jón Ganach et Saadia, cf, Fürst L.) de loto silvestri °; neque LXX et vet. lat. per umbram explicant, sed « sub omnimodis arboribus dormit » ; idem adverte pro
40:17
v. 47 « protegunt umbrae umbram eius, circumdabunt eum salices torrentis»; — in hebr. obtegunt eum loti arbusta umbra eius, illa umbra, qua opus habet, quam expetit, opaca loca quaerit et umbracula ; textum lat. explica : praebent ei umbraeula illam, quam desiderat, umbram eumque fovent, a nimio quasi defendunt calore. Et in hac quiete neque aquarum subito irruentium mole ullo modo turbatur, cum etiam aquae ei sint familiares; v. 18« ecce absorbebit fluvium et non mirabitur; et habet fiduciam, quod influat Iordants in os eius »; — hebr. proprie : en, vim ezserat fluvius (i. e. intumescat), non tremit, omnino non formidat, immo fiduciam habet, securus est ac quietus, si prorumpat Iordan ad os eius; Iordanis nomen pro quovis flumine h. 1. poetice usurpatur eo magis, quia Iordan statis temporibus valde intumescit et proin optimam imaginem praebet aquarum cum impetu ingruentium, quarum tumorem hippopotamus secure fert — simili 450 7? * 'lYoB 40, 18-19 Er a Pe : x modo x et de Nilo et de flumine generatim adhibetur. Eadem imago maiore tamen hyperbole prolata in textu lat. exprimitur : integrum quasi fluvium ebibit; neque si fluvius intumescens versus eum volvitur, e placida quiete surgit confisus, se ore et faucibus fluctus ingentes sine ullo incommodo excipere posse. Descriptio roboris eius absolvitur interrogatione, num capi queat
40:19
v. 49 «in oculis eius quasi hamo capiet eum et in sudibus perforabit nares eius »? — i. e. an aliquis eum capiet Zn oculis i. e. ipso cernente, manifesta vi. Vel sententia verti potest per exhortationem tronicam : capiat eum aliquis, perforet nares eius (cf. Ros. W. Hirz. Del. P.); quasi hamo ab interprete explicationis causa additum est vel ex v. 20 huc assumptum. — Sententia ita concepta ad roboris descriptionem maxime congrua est et ipsa difficultate comprobatur, quam praecipue veleres in capiendo hippopotamo experti sunt; narrant enim saepe magnam hominum multitudinem aperta vi belluam propter pellem durissimam telis et sagittis non potuisse superare, immo globulosetiam sclopetis eiectos saepe prorsus innocue corio condi (ef. Bochart. l.c. Ros.). Neque quod desit interrogationis signum, aliquem offendere debet. Nam deest saepe; deest in v. subsequenti in hebr., quem tamen omnes interrogative legunt. Et hoc loco id eo magis fieri debet, cumalias sensus congruus non habeatur. Nam hippopotamum n oculisi.e. quasiscientem et advertentem facile capi, non est verum; id vero, quod ZscA. vult: si talis bellua placide captivitatem subeat, cur demum Iobus de impiorum prosperitate excandescit, curnon immanis belluae quietem placidam imitatur? orationis serie minime innuitur, neque verbis neque comparationi consonum est. Quare etiam probari nequit h. l. versio quam dat Le Hir : « Cependant on le prend en face, on lui perce les narines pourle brider ». Restat, ut interpretationis apud veteres communis paucis mentionem faciamus. Versione enim LXX et vet. lat. « hoc est initium figmenti Domini quod fecit; ?/ludatur ab angelis eius » inducti sunt, ut de diabolo explicarent; cf. S. Aug. (de Gen. ad lit. 14, 20. M. 34, 439 — de Civ. Dei, 11, 43. M. 44, 330), Theodoret. in Ps. 103 (M. 80, 1703), S. Hier. (ep. 22. M. 92, 401), S. Ephraem ad h. 1. — Phil. Behemoth de daemonibus unice explicat; S. Greg. pariter: « quem sub Behemoth nomine nisi antiquum hostem insinuat »? eodem modo exp. in. Dr. Rup. Versio graeca habet S$zcí(x; ut Ol. refert, alii vermes Iobi ex putredine ortos interpretati sunt, alii adversarias potestates. Etiam S. Chrys. iam refert, multos xat &vwxyey^» de diabolo explicare; addit: « historiae vero ratio in primis habenda est, neque cum ad auditorem utilitas aliqua ex anagogia quoque redundare potest, id negligendum est ». S. Thom. praeter literalem allegoricam ! explanationem 1. Allegoricae explanationis inter alias etiam mentionem facit Barh. reputat necessario indicari
40:20
v. 20 « An extrahere poteris Leviathan hamo, et fune ligabis linguam eius »? — cf. 3, 8; Leviathan Ps. 13, 14; 103, 26 a LXX et vulg. vertitur dpdxov; ita etiam Is. 27, 4 LXX, dum Iob 3, 8 có péyæ xħzos; veteres generatim maximum quendam piscem interpretantur cete, vel balaenam (cf. Cord. Sa, Malv. Men. Tir. Est. Mar. Vav. Cod. vel de pisce mular; aliorum multiplices sententias refert Pin.); sed recentiores iuremerito crocodilum agnoscunt, cui omnia quae dicuntur HS RE ORO 199 oS STE SOPORE INS 452 AN (e UI VII a apte conveniunt (cf. Bochart. *, Calm. W. P. Fillion etc. ); et fune ligabis. . ést expositio vet. hemistichii; cum enim hamo pisces capiuntur, ori aut linguae hamus e fune pendens infigitur et lingua quasi ligatur (Men. Hop Multis iam delineatur idem, crocodilum on posse capi; erat igitur hoc tempore Iobi vel auctoris res difficillima et inusitata;
Homo infirmitatis suae iam v. 19 denuo admonitus est; huie arcte iungitur;
40:21
v. 21 « numquid pones circulum in naribus eius, aut armilla perforabis maxillam erus »? — hebr. tuncum... et spina perforabis... i. e. funem iunceum, cyoivov; videmus enim piscatores minutos pisces traiecto 1unco per branchias ad os pendentes venumdare ; spina certe uncus, uncinus, vel ut alii volunt (Hos. W. Le Hz) annulus est ferreus per molliorem capitis anterioris partem eirca maxillas transmissus, quo animal ad arbitrium ducatur, regatur, edometur. Unde
40:22
v. 22 « numquid multiplicabit ad te preces aut loquetur tibi mollia »? — animalis ita capti propter dolores ferocia frangitur, ut homini videatur blandiri, eum precari, ne dolores augeat ete. Sed nihil tale crocodilus, utpote qui capi non possit neque servituti subiici; unde
40:23
v. 23 « numquid faciet tecum pactum et accipies eum servum sempiternum »? — scil. ut illi faciunt, qui resistere non possunt, qui in hostium victorumque manus se quibuslibet conditionibus ad servitutem parati tradunt. Nullo pacto homini vult servire. Sed neque ad ludum, ut aliae cicures bestiolae, et ad aliquam cum homine familiaritatem est paratus :
40:24
v. 24 « numquid tlludes ei quasi avi, aut ligabis eum ancillis tuis »? — illudere sensu bono h. l. uti /usitare, oblectari etc. uti fit, cum filo aut resticula pedi iniecta aviculae ligantur et pueris E ad lusum traduntur. Conferunt d Catulli (2, 4. 3, 4) : « passer deliciae meae puellae ». Neque ad cibum vel venditionem potest capi et occidi ab homine;
40:25
v. 25 « concident eum amici, divident illum negotiatores »? — « non id de Leviathan fieri potest, quod de thynnis v. gr. fieri solet, quos captos et in frusta coneisos et muria conditos aut amicis donant piscatores aut negotiatoribus vendendos tradunt » (Men. ). vet. lat. « saginantur », Chald. « facientne super eum prandium »? sim. Ros. Mar. Malv. Alii interpretantur pacisci, mercaturam exercere (cf. Cod. W. Hirz. Zsch. P. Renan). Idque, quia crocodilus armis illis, quibus homo utitur, est invictus ; ita v. 26 ex hebr. num éimplebis telis pellem eius et harpagone piscium caput eius? nam crocodili cutis durissima spiculis, missilibus, est impervia ; nou a nav (cf. p Prov. 23, 3 culter) secare, perforare arma sunt acuta; 8Y ex ety mologia dicit armorum t tinnientium genus; unde sagittas, fuscinas, harpagones interpretantur (cf. Cod. Malv. W. Hitz. Le Hir). Crocodilum capi non posse, etiam S. Hier. expressit
40:26
v. 26 « numquid implebis sagenas pelle eius et gurgustium piscium capite illius »? — certe ob oculos habuit S. Hier. qw sepire, obsepire, plectere, texere; unde sagena transtulit. Demum, cum res ita se habeat, ironice Iobus admonetur :
40:27
v. 21 « pone super eum manum tuam; memento belli, nec ultra addas loqui »; — hebr. deest logui, idque bene; nam sensus est ; experire, an eum possis capere; aggredere eum, et perpetuo recordaberis tam temerarii proelii et ausus neque ultra tale quid audebis. Nam aggressori tali res pessime cedet :
40:28
v. 28 « ecce, spes eius frustrabitur eum et videntibus cunctis praecipitabitur »; — spe sua cadet; si tentarit, ab immani bellua peribit, devorabitur miser. In hebr. ecce spes eius fuit mendax (mentita est), nonne iam ad aspectum eius prosternetur? solo visu terribilis belluae iam prae terrore et horrore prosternetur (cf. Mar. Malv. Cod. W. Le Hir). Iam deseriptionis huius sequitur applicatio et doctrina : 44, 1 in hebr. non est tam feroz, ut eum suscitet, et quis ille qui contra meam faciem se sistat? 1. e. nemo audet crocodilum lacessere aut in pugnam provocare, et nunc a minore ad maius : quis mecum audebit creatore huius belluae eaque infinite potentiore manus conserere vel contra me consistere? Ita simul nervose indicatur, quem in finem ea omnia sint descripta. Textus lat. prima utitur persona ' :
40:5
… objects: in the book of P. almost constantly four (30, 15 f. 18 f. 21 ff. 24-28, 29 ff.: seven, in 6, 16-19), with prior mention of three (note the exception of 30, 24); but in the other books, especially the prophetic ones, the complete number is also two (Job 40, 5; Ps. 62, 13), five, sometimes seven (Job 5, 19) and even eight (Matt. 5, 5) and ten (Ecclus. 25, 7).
40:10
… Among the ancient translators, some simply transliterated the Hebrew term (Peshitta and Vulgate), others rendered it with "animals" (Septuagint, ōrgōz) or with an equivalent term (Targum), because of the difficulty of deriving its precise meaning. Job 40:10-19 (Heb. vv. 15-24) contains a detailed description of b. Some Fathers (St. Jerome, St. Augustine, St. Gregory: PL 22, 401; 34, 439; and 41, 330; 71, 1055) saw under this name the personification …
Still in the Bible there is an allusion to the flooding of the N. (Jer. 46:7-8), to the fact that Alexandria is entirely surrounded by the waters of the river as well as by the sea (Nah. 3:8), to the hippopotamus and the crocodile of the N. (Job 40:10-28) and perhaps to the dragon (Ex. 32:2; Am. 9:4); as well as to the fishermen with net and hook (Is. 19:8) and to the papyrus boats that come from Ethiopia toward the north (ibid. …
40:20
… L. (Job 3:8; 40:20 [Heb. 25]; Is. 27:1) and draco (Ps. 73 [74]:14; 103 [104]:26; new vers. …
40:25
… Livjāthān). - A fabulous aquatic monster, akin to the tannin, or tannim, to which it is joined by parallel synonymy in Is. 27:1 (cf. DRAGON), applied to the crocodile (Job 40:25 [Vulg. 40:20]; cf. Is. 27:1) and to a generic great sea monster (Ps. 104:26; 74:14; cf. Am. 9:3).
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.