A further description of the leviathan.
Leuiathan is further described by the peculiar partes of his bodie, and terrible composition of al his members.
1I will not stir him up, like one that is cruel, for who can resist my countenance?Non quasi crudele io lo susciterò: perocché chi può resistere alla mia faccia?NOT as cruel wil I raise him: for who can resist my contenance? Who hath geuen me before,Non quasi crudelis suscitabo eum: / quis enim resistere potest vultui meo ? 2Who hath given me before that I should repay him? All things that are under heaven are mine.Chi prima a me diede ond'io debba rendergli? Tutto è mio quanto si trova sotto del cielo.that I may render vnto him? Al thinges that are vnder heauen be myne.Quis ante dedit mihi, ut reddam ei ? / omnia quæ sub cælo sunt, mea sunt. 3I will not spare him, nor his mighty words, and framed to make supplication.Non avrò riguardo a lui, né all'efficacia delle parole fatte apposta per muovere a compassione.I wil not spare him, and his mightie wordes, and framed to beseech.Non parcam ei, et verbis potentibus, / et ad deprecandum compositis. 4Who can discover the face of his garment? or who can go into the midst of his mouth?Chi scoprirà la superficie della sua veste, e chi entrerà nel mezzo della sua gola?Who shal reuele the face of his garment: and who shal enter into the middes of his mouth:Quis revelabit faciem indumenti ejus ? / et in medium oris ejus quis intrabit ? 5Who can open the doors of his face? his teeth are terrible round about.Chi aprirà le porte della sua faccia? Intorno a' suoi denti sta il terrore.Who shal open the gate of his countenance? dreade is round about his teeth.Portas vultus ejus quis aperiet ? / per gyrum dentium ejus formido. 6His body is like molten shields, shut close up with scales pressing upon one another.Il suo corpo è come scudi di bronzo fatti al getto, e costrutto di squamme conteste insieme.His bodie as shildes that are cast, compact with skales fast cleauing together.Corpus illius quasi scuta fusilia, / compactum squamis se prementibus. 7One is joined to another, and not so much as any air can come between them:L'una si unisce all'altra, e non resta tra d'esse veruno spiraglio:One is ioyned to an other, and not so much as anie ayre entereth betwen them:Una uni conjungitur, / et ne spiraculum quidem incedit per eas. 8They stick one to another and they hold one another fast, and shall not be separated.E attaccata l'una all'altra, e si tengono in guisa, che mai saran separate.One shal sticke to an other, & holding eche other, they shal not be seperated.Una alteri adhærebit, / et tenentes se nequaquam separabuntur.
9His sneezing is like the shining of fire, and his eyes like the eyelids of the morning.S'egli starnuta getta scintille al fuoco, e gli occhi di lui qual è la luce del mattino.His sneesing is as the shining of fire, & his eies as the twinklings of the morning.Sternutatio ejus splendor ignis, / et oculi ejus ut palpebræ diluculi. 10Out of his mouth go forth lamps, like torches of lighted fire.Dalla bocca di lui escono facelle come tizzoni di fuoco acceso.Out of his mouth procede lampes, as it were torches of lighted fire.De ore ejus lampades procedunt, / sicut tædæ ignis accensæ. 11Out of his nostrils goeth smoke, like that of a pot heated and boiling.Dalle narici di lui esce fumo, come da bollente caldaia.Out of his nosthrels procedeth smoke, as it were of a pot heated and boylingDe naribus ejus procedit fumus, / sicut ollæ succensæ atque ferventis. 12His breath kindleth coals, and a flame cometh forth out of his mouth.Il suo fiato accende i carboni, ed escon fiamme dalla sua bocca.His breath maketh coales to burne, & a flame cometh fotth out of his mouth.Halitus ejus prunas ardere facit, / et flamma de ore ejus egreditur. 13In his neck strength shall dwell, and want goeth before his face.Nel suo collo sta la fortezza, e innanzi a lui va la fame.In his necke shal strength abide, & needines goeth before his face.In collo ejus morabitur fortitudo, / et faciem ejus præcedit egestas. 14The members of his flesh cleave one to another: he shall send lightnings against him, and they shall not be carried to another place.Le membra del suo corpo sono ben compatte tra di loro; lancerà (Dio) sopra di lui i fulmini, ed egli non passerà ad altro luogo.The members of his flesh cleaue together one to an other: he shal send lightnings against him, and he shal not be caried to an other place.Membra carnium ejus cohærentia sibi: / mittet contra eum fulmina, et ad locum alium non ferentur. 15His heart shall be as hard as a stone, and as firm as a smith’s anvil,Il cuore di lui è duro come la pietra, e saldo come l'incudine battuta da martello.His hart shal be hardened as a stone, and shal be stifly compact as the smithes stithie.Cor ejus indurabitur tamquam lapis, / et stringetur quasi malleatoris incus. 16When he shall raise him up, the angels shall fear, and being affrighted shall purify themselves.Quand'egli si alza su ritto, gli Angeli ne prendon paura, e sbigottiti ricorrono alle espiazioni.When he shal be taken away, the Angels shal feare, and being feared shal be purged.Cum sublatus fuerit, timebunt angeli, / et territi purgabuntur.
17When a sword shall lay at him, it shall not be able to hold, nor a spear, nor a breastplate.Se uno lo assalisce, né spada, né lancia, né usbergo non son buoni contro di lui:When the sword shal apprehend him, neither speare, nor brestplate shal be able to abide.Cum apprehenderit eum gladius, subsitere non poterit, / neque hasta, neque thorax: 18For he shall esteem iron as straw, and brass as rotten wood.Perocché egli il ferro disprezzerà come paglia, e il bronzo come fracido legno.For he shal esteme yron as chaffe, and brasse, as rotten wood.reputabit enim quasi paleas ferrum, / et quasi lignum putridum æs. 19The archer shall not put him to flight, the stones of the sling are to him like stubble.L'uomo valente in arco noi metterà in fuga; paglia secca divengon per lui i sassi de' frombolatori.The bowman shal not put him to flight, the stones of the sling, to him are turned into stubble.Non fugabit eum vir sagittarius: / in stipulam versi sunt ei lapides fundæ. 20As stubble will he esteem the hammer, and he will laugh him to scorn who shaketh the spear.Stimerà come secca paglia il martello, e della lancia imbrandita si burlerà.As stubble wil he esteme the hammer, and he wil laugh him to skorne that shaketh the speare.Quasi stipulam æstimabit malleum, / et deridebit vibrantem hastam. 21The beams of the sun shall be under him, and he shall strew gold under him like mire.Egli avrà sotto di se i raggi del sole, e si metterà a giacere sopra l'oro come sul fango.The beames of the sunne shal be vnder him, and he shal straw gold vnder him as durt.Sub ipso erunt radii solis, / et sternet sibi aurum quasi lutum. 22He shall make the deep sea to boil like a pot, and shall make it as when ointments boil.Farà bollire come una caldaia il mar profondo, e renderallo come un pentolo di unguenti, che gorgoglian sul fuoco.He shal make the deepe sea to boyle as a pot, and shal put it as when ointmentes boyle.Fervescere faciet quasi ollam profundum mare, / et ponet quasi cum unguenta bulliunt. 23A path shall shine after him, he shall esteem the deep as growing old.Lascia dietro di se lucente il sentiero, e da all'abisso il colore della vecchiezza.A path shal shine after him, he shal esteme the depth as waxing old.Post eum lucebit semita: / æstimabit abyssum quasi senescentem. 24There is no power upon earth that can be compared with him who was made to fear no one,Non v'ha possanza sulla terra, che a lui si paragoni, il quale fu fatto per non aver paura d'alcuno.There is no power vpon the earth, that may be compared with him, who is made to feare no man.Non est super terram potestas quæ comparetur ei, / qui factus est ut nullum timeret. 25He beholdeth every high thing, he is king over all the children of pride.Tutte le alte cose egli sprezza; egli è il re di tutti i figliuoli della superbia.He seeth euerie high thing, he is king ouer al the children of pryde.Omne sublime videt: / ipse est rex super universos filios superbiæ.
41:1
Haydock
1:Hebrew, "None is so fierce that dare stir it up." (Haydock)
Calmet
Cruel, or rash, like those to Tentyra, Job 3:8. (Calmet)
This monster is terrible to those that flee, while it retires from the pursuer.
Pliny
But only these people dare to attack it. (Pliny, [Natural History?] 8:25.)
Menochius
"I will not ask the crocodile to revenge me of my enemies," as some might do in a rage, through impotence. (Haydock) (Sanchez) (Menochius)
Haydock
Countenance, even though they might overcome the crocodile. God is here speaking. Septuagint, "Dost thou not fear, since it is ready for thee, (Grabe substitutes, "me,") for who will resist me?" or, "who shall stand against me, and live? All," etc., ver. 2. (Haydock)
Worthington
God ruleth not with cruelty, like a tyrant, but with justice, ease, and power. (Worthington)
41:3
Amama
Supplication. This is explained by the Fathers as spoken of the devil. (Amama)
Calmet
But the Hebrew may signify, that God will reward each one according to his deserts, and that Job had consequently no reason to complain; or it means, that the strength and beauty of the crocodile should be made known. (Calmet)
Haydock
Protestants, "I will not conceal his parts, nor his power, nor his comely proportion." Theo.[Theodotion?] in Septuagint, "I will not keep silence on his account, and the word of power shall take pity on his equal." (Haydock)
41:4
Menochius
Garment, or the skin. (Menochius)
Who shall look steadfastly, or dare to take off its skin?
Mouth. Protestants, "Who can come to him with his double bridle?" (Haydock) though it be of the greatest strength; or, who will enter its jaws, or put bits in them? It is reported that the Tentyrites jump on the crocodile's back, and having thrown a piece of wood into its open mouth, like bits, which they hold with both hands, they conduct it to the river side, and kill it. (Pliny 8:25.)
Haydock
Septuagint, "Who would enter the wrinkles of his breast, (Calmet) or the folds of its coat of arms?" which may allude to the almost impenetrable scales of the leviathan. (Haydock)
Calmet
Symmachus, "Who will enter the folds of its scales?" The crocodile can open its mouth so wide as to swallow a heifer, or to let a man stand upright. (Calmet)
Vansleb
Each jaw is furnished with thirty-six teeth. (Vansleb.)
41:6
Haydock
Body. Septuagint, "entrails are like brazen shields." Protestants, "His scales are his pride shut up together, as with a close seal." (Haydock)
41:9
Menochius
Sneezing. When the whale breathes, it causes the water to foam. (Pineda) (Menochius)
Haydock
The eyes of the crocodile are also (Haydock) very bright, when out of the water. (Pliny 8:25.) They appear first, and therefore were used as an hieroglyphic of Aurora, (Horus 1:65.) or of the morning star. (Haydock)
Calmet
Syriac, "His look is brilliant." Arabic, "The apples of his eyes are fiery, and his eyes are like the brightness of the morning." Septuagint, "like Aurora." (Calmet)
Olaus (xxi. 5.) says, "that the eyes of the whale shine at night,...and at a distance, are taken by fishermen for great fires."
41:10
Calmet
Fire, when they spout water, (Menochius) or pursue their prey open mouthed. This description is extremely poetical, like that of anger, 2 Kings 22:9. (Calmet)
41:11
Smoke; breath, or streams of water sent upwards.
41:12
Menochius
Breath, like bellows, ver. 10. (Menochius)
41:13
Neck. Some deny that the crocodile has any, being formed like a lizard. But it is a dispute about words. The animal turns with difficulty, so that Thomas Gage assures us he escaped one by going in different directions.
Calmet
Want. It ravages a whole country. Hebrew, "fear." (Calmet)
Haydock
Protestants, "sorrow is turned into joy before him;" which seems strange. Septuagint, "destruction runs before him." (Haydock)
Calmet
The poets place fear, carnage, etc., in the train of Mars. (Calmet)
41:14
Haydock
Place; though people may shoot at him, they will make no impression, Job 40:20, 26. (Haydock)
Calmet
If God send his thunderbolts at him, the monster must however perish. (Calmet)
Haydock
Symmachus, "His flesh being cast for him, as in the foundry, (molten) is immoveable." (Haydock)
Worthington
Yet God destroyeth him whom man cannot overcome. (Worthington)
41:15
Menochius
Stone. Pineda understands this of the whale's heart. Others suppose that it alludes to its cruel and fearless temper. (Menochius)
Calmet
The Arabs call a valiant man, "heart of stone." (Calmet)
Calmet
Smiths. Protestants, "as a piece of the nether millstone," (Haydock) which must be larger and more compact than that which is above. (Calmet)
Haydock
Septuagint, "He hath stood immoveable as an anvil." (Haydock)
41:16
Sanchez
Angels. Elim. That is, the mighty, the most valiant, shall fear this monstrous fish, and in their fear shall seek to be purified, (Challoner) by contribution. (Sanchez)
Menochius
R. Levi has given a ridiculous exposition, which is adopted by Sa (Amama) and others, (Haydock; see Ezechiel 2:7.; Aristotle 4:prob. 32.) as the natural consequences of fear. (Calmet) (Menochius)
Haydock
The Fathers refer this to the fall of Lucifer, when the other angels might tremble for their own safety. (Haydock)
Worthington
Angels with reverent fear honour God's power, and his most perfect servants are filled with apprehensions at his judgments; as the most valiant are terrified at the sight of this huge fish. (Worthington)
Amama
Septuagint, "If he turn, there is fear among the wild quadrupeds, jumping on the land." Hebrew, 'When he raiseth up himself, the mighty are afraid: by reason of breakings, they purify themselves." (Protestants) or "spoil themselves," (Calmet) expecting nothing but certain death. (Amama)
41:17
Calmet
Plate. Protestants, "habergeon." The precise nature of these arms is not known. (Calmet)
Menochius
Neither offensive or defensive weapons can avail. (Menochius)
Calmet
All agree that the crocodile can be pierced only under the belly. (Calmet)
41:19
Haydock
Are. Literally, "are turned into stubble," as in Hebrew. (Haydock)
Menochius
They have no more effect. (Menochius)
41:20
Haydock
Hammer. Septuagint sphura, means also, "the bottom of a rock." This would not overwhelm the whale; as some are represented like floating islands. Protestants, "darts." (Haydock)
Calmet
Chaldean, "axe." Others have, "the ballista;" an instrument to throw stones. (Calmet)
41:21
Menochius
Under him. He shall not value the beams of the sun: and gold to him be like mire. (Challoner) (Menochius)
Haydock
Hebrew, "sharp stones (or potsherds) are under him; he spreadeth (or lieth upon) sharp-pointed things, as upon the mire." (Haydock)
He is not afraid of being hurt.
41:22
Calmet
When. Hebrew, "a pot of ointment." This boils out very much. (Calmet)
Calmet
The flesh of the crocodile has also the smell of musk; (Bochart) and Peter Martyr asserts, that Columbus found some in America, which plunged into the water, and left behind them the odour of musk or castor. When they are wounded, they give the same perfume to the sea, or rather to the waters, where they abide. The Hebrews style all deep rives and lakes, seas. (Calmet)
Crocodiles were kept in the lake Moeris, being adored and honoured as gods. (Herodotus 2:69.)
Septuagint, "He deems the sea as a vase of ointment; (23) and the Tartarus of the abyss, like a prisoner." Theodotion adds, "He hath considered the abyss as a walk."
41:23
Challoner
The deep as growing old. Growing hoary, as it were, with the froth which he leaves behind him. (Challoner)
Calmet
The Vulgate has well expressed the force of the original, and shews the rapidity with which the crocodile moves. (Calmet)
Du Hamel
Protestants, "one would think the deep to be hoary." The devil transforms himself into an angel (Haydock) of light. (Du Hamel)
41:24
Power. Hebrew and Septuagint, "none like him on earth," for bulk.
Haydock
One. Septuagint, "made to be played with, or beaten, by my angels." (Haydock)
41:25
Worthington
He is king, etc. He is superior in strength to all that are great and strong amongst living creatures: mystically it is understood of the devil, who is king over all the proud. (Challoner) (St. Gregory 34:4., and 17.) (Worthington)
Haydock
Hence Job perceived that God has also now permitted this cruel foe to exercise a dominion over him, and to pull him from his high station, though innocent. (Haydock)
Houbigant
This would henceforward be more frequently the order of Providence, and therefore he expresses his entire resignation, Job 42. (Houbigant)
Haydock
Pride: the strongest and fiercest animals. (Haydock)
Calmet
The crocodile has been seen encountering even the elephant, and gaining the victory. He is king of all fishes. Septuagint, "of all in the waters." Chaldean, "of all the sons of the mountains:" or Theodotion, "of arrogance." This may particularly denote the Egyptians, as the crocodile was one of their gods; and people are often styled after them, Numbers 21:29., and Jeremias 48:46. (Calmet)
Bochart
Pharao even means "a crocodile," in Arabic. (Bochart, Anim. p. 2:b. 5:16.)
Calmet
He is styled simply, the proud, Psalm 88:11. (Calmet)
Calmet
The pride of the Egyptians was notorious, Ezechiel 32:12. (Calmet)
41:16
Angels.... Elim, Hebrew: which signifies here, the mighty, the most valiant, shall fear this monstrous fish, and in their fear shall seek to be purified.
41:21
Under him.... He shall not value the beams of the sun; and gold to him shall be like mire.
41:23
The deep as growing old.... Growing hoary, as it were with the froth which he leaves behind him.
41:25
He is king, etc.... He is superior in strength to all that are great and strong amongst living creatures: mystically it is understood of the devil, who is king over all the proud.
41:1
God ruleth al his creatures, not with crueltie as a tyranne, but with iustice, ease, and powre.
41:14
God at last destroyeth him whom man can not ouercome.
41:16
Angels with reuerent feare doe honour Gods powre. And valient mariners and other soldiars are terrified when they see this so huge a fish. Mystically, Gods preachers and perfectest seruantes shal naturally feare the terrour of Gods iudgement.
41:25
And the diuel reigneth ouer proude men. S. Greg. li. 34. c 4. & 17.
41:1
Origen † AD 254 Origen De Principiis iv.1.5
… for out of thee shall come forth a Leader, who shall rule My people Israel.” The weeks of years, also, which the prophet Daniel had predicted, extending to the leadership of Christ, have been fulfilled. Moreover, he is at hand, who in the book of Job
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
… But not even then ought we, the faithful, to fear his appearance or give heed to his words. 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
St Ambrose of Milan † AD 397 Concerning Repentance 1.13
… So he armed holy Job the more after he wounded him, who, with his whole body covered with sores, endured indeed the bite of the devil, but felt not his poison. And so it is well said of him, “Thou shalt draw out the dragon with an hook, thou wilt play with him as with a bird, thou shalt bind him as a boy doth a sparrow, thou shalt lay thine hand upon him.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 16
… the earth with thee.” The Prophet David also says, “Thou hast broken the heads of the great dragon, Thou hast given him to be meat to the people of Ethiopia.” And Job in like manner witnesses of the same mystery, for he says in the person of the Lord speaking to him, “Wilt thou draw forth the dragon with a hook, and wilt thou put thy bit in his nostrils?”
41:4
St Ephrem the Syrian † AD 373 Ephraim Syrus: The Pearl. Seven Hymns on the Faith 2
… When thou camest up from the sea, that living tomb, thou didst cry out. Let me have a goodly assemblage of brethren, relatives, and kinsmen. As the wheat is in the stalk, so thou art in the crown with princes: and it is a just restoration to thee, as if of a pledge,
41:5
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 1.2
… is none that shall escape me or speak against me .’ But when the Lord came upon earth, and the enemy made trial of His human Economy, being unable to deceive the flesh which He had taken upon Him, from that time forth he, who promised himself the occupation of the whole world, is for His sake mocked even by children: that proud one is mocked as a sparrow
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
41:7
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.23
… For hence it is that against the preachers of that vessel of damnation, to wit, Antichrist, is it said by the divine voice to the blessed Job, The members of his flesh stick close to each other ( Job xli. 14 ). Hence, under the figure of scales, it is said of his satellites, One is joined to another, and not even a breathing-hole cometh between them (
41:8
St Hippolytus † AD 235 The Refutation of All Heresies 5.3
And by war he means the war that is in the body, because its frame has been made out of hostile elements; as it has been written, he says, “Remember the conflict that exists in the body.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.2
… For holy Job prophesied of the coming of the Lord; of Whom he said in truth that He would vanquish the great Leviathan,
41:9
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 2.7
… “Thou hast become perdition and shalt not be for ever;” and as the Lord speaks to Job concerning the devil,
41:13
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 1.3
… And whereas Scripture shewed this, when relating his wicked artifices against Eve in Paradise, so the Lord also reproved him,—first in the mount, when He laid open ‘the folds of his breast-plate
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.1.1
… men into wrong thoughts of Christ,—nay, since she has already seduced certain of the foolish, not only to corrupt their ears, but even to take and eat with Eve, till in their ignorance which ensues they think bitter sweet, and admire this loathsome heresy, on this account I have thought it necessary, at your request, to unrip ‘the folds of its breast-plate
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 : destruction ran before him
St Jerome † AD 420 Against Jovinianus 2.4
… The great trees are overshadowed by him, and he sleepeth beside the reed, the rush, and the sedge.” He is king over all things that are in the waters—that is to say in the seat of pleasure and luxury, of propagation of children, and of the fertilisation of the marriage bed.
41:14
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.23
… For hence it is that against the preachers of that vessel of damnation, to wit, Antichrist, is it said by the divine voice to the blessed Job, The members of his flesh stick close to each other (
41:15
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.1
1. Vice mimics virtue, and the tares strive to be thought wheat, growing like the wheat in appearance, but being detected by good judges from the taste. The devil also transfigures himself into an angel of light ; not that he may reascend to where he was, for having made his heart hard as an anvil
41:18
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
24. ‘And he said they often appeared as the Lord revealed the devil to Job, saying, “His eyes are as the morning star. From his mouth proceed burning lamps and hearths of fire are cast forth. The smoke of a furnace blazing with the fire of coals proceeds from his nostrils. His breath is coals and from his mouth issues flame
41:22
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 : destruction ran before him
41:24
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.1
1. Vice mimics virtue, and the tares strive to be thought wheat, growing like the wheat in appearance, but being detected by good judges from the taste. The devil also transfigures himself into an angel of light ; not that he may reascend to where he was, for having made his heart hard as an anvil
41:25
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.6
… For indeed he establishes himself in his own mind on a certain lofty eminence, and, though bound together in the same condition of nature with others, he disdains to regard others from the same level; and so he comes to be even like him of whom it is written, He beholdeth all high things: he is a king over all the children of pride (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.17
… xx. 28 ); let the haughty hear, that The beginning of all sin is pride ( Ecclus. x. 13 ). Let the humble hear, that Our Redeemer humbled himself, being made obedient even unto death ( Philip. ii. 8 ); let the haughty hear what is written concerning their head, He is king over all the sons of pride (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.43
… which God forbid. Consider, dearest brethren, who it is that follows close at hand, of whose approach such perverse beginnings are breaking out even in priests. For it is because he is near of whom it is written, He is king over all the sons of pride (
41:1
Postquam Dominus enumeraverat virtutem Leviathan, quantum ad hoc quod non potest superari ab homine, sed solum a Deo; nunc enarrat potestatem ipsius, quantum ad hoc quod ipse potest contra alios agere. Et quia non est potestas nisi a Deo, ut dicitur Rom. 13; posset aliquis ad crudelitatem Deo adscribere, quod tam noxiae creaturae tantam potentiam dedit: et ideo ad hoc excludendum dicit, non quasi crudelis suscitabo eum, idest altum esse permittam per potentiam sibi datam: et videtur hic responderi ad id quod supra Job 50, dixerat: « Mutatus es mihi in crudellem. » Quod autem hoc sibi ad crudelitatem adscribere non debeat, ostendit triplici ratione: primo propter potestatem ipsius Dei, cum dixit. Quis enim potest resistere vultui meo? idest providentiae meae; quasis dicat: Quantumcumque Leviathan iste sit potens, non tamen potest providentiae meae resistere ut potentia sua utatur, nisi quantum mihi placuerit: et mea voluntas non ad perniciem, sed ad salutem hominum tendit Secundo ostendit idem ex largitate bonitatis ipsius, qua gratis omnibus bona sua distribuit; unde subdit: Et quis ante dedit mihi ut reddam ei? quasi dicat, Nullus.
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Ex quo patet quod omnia quae feci, diligo, quibus bona mea gratis communico, unde non habeo contra ipsa quae feci, crudelitatis animum: et ad idem pertinet quod subdit: Omnia quae sub caelo sunt, mea sunt; quia scilicet sunt a me creata, conservata et gubernata; nullus autem rebus suis adversatur. Tertio ostendit se non esse crudellem permittendo Satan in sua potentia exaltari, per hoc quod in nullo ei defert: videtur enim ad crudelitatem quamdam pertinere, quod aliquis dum vult alicui tyranno favere, patienter tolerat afflictiones multorum.
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Du-plici autem ratione homo alicui potenti favet: uno modo timens comminationes ipsius: sed hoc Dominus a se excludit dicens, Non parcam ei, idest in nullo ei deferam, quin ei resistam, secundum quod oportet: verbis potentibus, idest propter aliqua comminationis verba, quae ejus praeferant potentiam. Alio modo favet aliquis alicui potenti, quasi affectus ab eo blanditiis; et ad hoc excludendum subdit: Et ad deprecatum compositis, scilicet quasi si dicat: quamvis potenter vel deprecatore loqueretur, tamen in nullo ei defero, quia non est convenientia lucis ad tenebras, ut dicitur 2 ad Cor. 6.
His igitur praemissis ad removendum opinionem suae crudelitatis, accedit ad describendum virtutem Leviathan; et primo describit figuram ejus a capite incipiens. Dicitur quod super oculos ceti sunt quaedam additamenta cornea in figura magnae fal-cis, et sunt ducenta quinquaginta super unum oculum, et totidem super alterum; et utitur eis certus pro opertorio oculi tempore magnae tempestatis; et ad hoc exprimendum dicit: Quis revelabit faciem indumenti ejus? idest quis homo potest accedere ita prope cetum, ut a praedictis operculis possit faciem ejus detegere? Per quod datur intelligi quod astutias diaboli nullus homo sufficit aperire.
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Dicitur etiam quod in gutture habet quandam pellem in modum membranae, et haec multis meatibus perforata, ne scilicet quicquam corpus lentum magnum ingredi venterm ejus possit, quia scilicet per hoc impediretur ejus digestio: scilicet si aliquod magnum animal integrum absorberet; et ad hoc designandum subdit: Et in medium oris ejus quis intrabit? ut scilicet persercuter strictos illos meatus, quibus parvi pisces in ejus ventrem descendent. Per quod designatur, quod intentionem daemonis, qua ad homines spiritualiter absorbendos utitur, nullus homo potest cognoscere. Dicitur etiam de ceto, quod habet aperturam oris dentatam valde longis et magnis dentibus; et praecipue duo dentes sunt aliis longiores, ad modum dentium elephantis vel apri. Ergo ad designandum hos duos dentes extremos maximos, dicit:
Porta vultus ejus quis aperiet? videntur enim illi duo dentes maximi, quasi duae portae, quibus os ceti aperitur: per quod designatur, quod nullus homo potest os diaboli aperire ad extrahendum de potestate ejus peccatores quos absorbet, quasi duabus portis, scilicet violentia et astutia.
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Quantum ad alios dentes ceti subdit: Per gyrum dentium ejus formido: quia scilicet in circuitu oris habent dentes tam magnos, ut aspicientibus terrorem incutere possint: per quod significatur terror, quem daemon hic hominibus incutit, ut per hoc eos impellat ad peccandum; et potest dici quod dentes ejus sunt caeteri daemones, vel etiam mali homines qui potentia sua alios terrendo ad malum inducunt.
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His igitur praemissis de dispositione capitis Leviathan, procedit ad dispositionem corporis ejus quod describit ad modum piscium habentium squamas; unde secundum magnitudinem sui corporis debet habere maximas squamas ad modum sceu- rum: unde dicit: Corpus ejus quasi scuta fusilia, quae quidem sunt continua: nam scuta lignea per colligationem adunantur. Comparatur autem diabolus ad homines malos, sicut caput ad corpus: unde peccatores qui alios in malitia defendunt, sunt quasi scuta corporis diaboli.
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Ostendit autem consequenter quod squamae ejus non solum sunt magnae, sed etiam compressae ad modum piscium multas squamas habentium: et hoc est quod subdit: Compactum squamis sese prementibus: per quod designatur multitudo malorum: et perversa eorum concordia in malo ostenditur consequenter cum subditur: Una uni conjungitur: quia scilicet sicut in corpore alicujus piscis non quaelibet squama conjungitur cuilibet, sed una uni per ordinem; ita etiam in multitudine malorum non omnes omnibus socialiter concordant, sed quidam quibusdam. Quamdiu autem piscis est vivus et fortis, et squamae ejus sunt in suo vigore, ita et ad invicem et cuti corporis stricte adhaerent, quod nec aer potest inter eas transire; quando vero piscis fuerit vel mortuus vel infirmus, aut ex aliqua occasione ejus squamae descicantur, tunc paulatim praedicta conjunctio squamarum remittitur. ita quod ipsae squamae incurvantur, et potest etiam aliquid grossius inter eas transire.
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Ad ostendendum ergo vigorem squamarum Leviathan subdit, Et ne spiraculum quidem incidit per eas, idest per intermedium squamarum: per quod designatur, quod ad consensum malitiae non disjunguntur per aliquam spiritalem persuasionem, aut per inspirationem internam; et ideo ad ostendendum obstinatum eorum consensum in malitia, subdit: Una alteri adhaerebit, per mutuom favorem et consensum: et tenentes se nequaquam separabuntur, propter obstinatum scilicet consensum eorum in malum: sicut nec squamae Leviathan humana virtute possunt ab invicem disjungi.
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Postquam descripsit Dominus dispositionem Leviathan, hic describit operationem fortitudinis ejus: et sicut prius descripserat dispositionem capitis quam corporis, ita etiam et prius incipit enumerare operationes ad caput pertinentes. Prima autem et principalior pars capitis est cerebrum, ex cujus commotione sternutatio animalis causatur; et ideo sternutationem Leviathan describens dicit: Sternutatio ejus splendor ignis: quia scilicet ex sternutatione Leviathan tanta fit aquarum commotio, quod causatur quidam candor aquarum commotarum ad modum splendoris ignis: vel etiam potest referri ad hoc, quod fortiter commoto capite vel oculis, videtur nobis, quod emittatur quidam splendor ignis; unde cum multo major sit commotio capitis Leviathan ex ejus sternutatione, multo magis talis splendor procedit. Significatur autem per hoc quod per commotionem capitis diaboli, idest per tentationem ipsius, emittatur splendor ignis, scilicet irae, aut concupiscentiae, aut etiam inanis gloriae. Inter alias autem partes capitis sunt praecipuae oculi: unde subdit: Et oculi ejus, ut palpebrae diluculi: oculus enim ratione suae levitatis lucidus est. Habeb autem cettus maximos oculos secundum magnitudinem capitis et corporis totius; et ideo inspectione ipsorum apparet quaedam claritas diffusa, sicut est claritas diluculi: per quam designatur temporalis prosperitas, quam diabolus homini repromittit.
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Tertio autem describit operationem sive effectum oris ejus, cum dicit: De ore ejus lampades procedunt thedae sicut ignis accensae. Ubi considerandum est, quod theda est quoddam lignum, quod accensum suavem odorem emittit. Dicitur autem de ceto, quod quando multum esurit, vaporem odorigerum ad modum odoris ambrae ex ore suo emittit, in quo pisces delectati os ejus ingrediuntur, et sic ab ipso devorantur. Hujusmodi vapores ergo missi ab ore ceti lampades dicuntur propter magnitudinem caloris, qui ex interioribus ejus egreditur. Thedae autem accensae comparantur propter redolentiam. ut dictum est. Per hoc autem designatur quod diabolus ad concupiscentiam peccati homines incendit per ostentationem alicujus boni, quasi per redolentiam quamdam.
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Quarto ponitur operatio narium ejus: hoc enim animal habet pulmonem, et respirat sicut delphinus: et ad hoc designandum subdit: De naribus ejus, quae scilicet sunt praecipua instrumenta respirandi, procedit, scilicet per respirationem, fumus, idest aer per respirationem adustus ex multitudine caloris, qui est necessarius huic animali ad tantam molem movendam; et ideo signanter subdit, Sicut ollae succensae, atque ferentis: aer enim qui respirando emittitur, in pulmone continetur; in quo calefiat per calorem cordis, qui pulmoni conjungitur, sicut aqua in olla calescit et fervet per hoc, quod apponitur igni.
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Et quia animal respirat non solum per nares, sed etiam per os, ideo quinto subdit operationem oris, dicens: Halitus ejus, idest exhalatio of ore procedens, prunas ardere facit, idest tam calidus est et vehementes, quod sufficeret ad prunas accendendas: loquitur enim ad similitudinem eorum, qui sufflando prunas accendunt: unde subdit, Et flamma de ore ejus egreditur: quia scilicet tam calidus et ignitus est vapor de ore ejus egrediens, quod merito potest flamme comparari. Per haec autem omnia designatur, quod diabolus sua occulta vel manifesta suggestione perversae cupiditatis ignem in homine accendit.
His igitur praemissis quae pertinent ad virtutem capitis Leviathan, accedit ad narrandum ea, quae pertinent ad virtutem aliorum membrorum ipsius.
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Est autem considerandum, quod sicut Aristoteles dicit in 2 Anim., nullus piscis habet collum nisi illi qui generant animalia, sicut delphini: et ex horum genere sunt etiam ceti; et ideo incipit describere fortitudinem colli ejus, cum dicit, In collo eius morabitur fortitudo: quae quidem necessaria est tanto animali ad pondus capitis ejus portandum. Et quia per collum caput conjungitur corpori, possumt per collum Leviathan designari illi per quos diabolus in aliis malitiis suam exercet, qui ut plurimum sunt potentes, quos alii reverentur, aut etiam timent. Est autem: manifestum quod hoc animal, cum sit magni corporis, multo indiget cibo et ideo cum in aliqua parte maris fuerit census, absorbet multitudinem piscium ibi existentium, ut quasi mare in conspectu ejus remaneat piscibus vacuum: et hoc est quod subdit: Et fuiem ejus praecedet egestas, quia scilicet attrahit ad se pisces, ut supra dictum est, et mare remaneat piscibus vacuum ante eum: per quod significatur, quod egestas virtutum in hominibus causatur ante faciem diaboli, idest per suggestionem ipsius. Consequenter autem ostendit fortitudinem ejus quantum ad alias partes corporis, cum dicit: Membra carnium ejus cohaerent sibi, scilicet propter earum spissitudinem: per quod designatur consensus membrorum diaboli in malum.
His igitur praemissis de fortitudine Leviathan ad agendum, consequenter agit de fortitudine ejus ad resistendum.
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Quamvis autem possit resistere virtuti humanae agenti, tamen virtuti actionis divinae usquequa que resistere non potest: et ideo primo ostendit, quod Deus contra ipsum agat, cum dicit: Mittet contra eum fulmina. Manifestum est enim, quod frequenter in mari fulmina cadunt, quibus quandoque etiam naves periclitantur; unde etiam probabile est, quod quandoque ceti fulmine feriantur; et hoc opus praecipue attribuitur Deo propter magnitudinem et terrorem hujus effectus; unde supra 38, Doninus
dixit: Numquid mittere fulmina, et ibunt etc. Subdit autem, Et ad locum animalium non ferentur: quod potest ad duas intentiones referri: primo quidem ad designandum magnitudinem corporis ejus: solet enim fulgur aliquem locum percutiens per quandam percussionem ad alia loca reflecti, propinquata tamen; sed corpus Leviathan tam magnum est, ut fulmen in ipsum percutiens, extra corpus ejus non reflectatur. Alio modo potest referri ad infallibilitatem divinae operationis. Sicut ergo sagittarius sapiens directe sagittas emittit, ita quod non percutit nisi ad signum; ita cum Deus contra Leviathan, sive quamcumque aliam creaturam fulgura quasi sagittas quasdam emittere vult, non ad alium locum pergunt nisi quo ipse emittit, secundum illud Sap. 5: «Ibunt directe emissiones fulgorum.» Per quod designatur quod divina flagella quae Deus immitit contra diabolum et membra ejus, ita emittit, quod contra alios non feruntur; nam si quandoque boni per temporales adversitates flagellantur a Deo, hoc tamen cedit in glorificationem sanctorum, et in majorem damnationem diaboli et impiorum. Secundo ostendit qualiter se habeat Leviathan ad ea quae Deus contra ipsum agit, cum dicit: Cor ejus indurabitur quasi lapis: durum autem significat potentiam naturalem, ut scilicet aliquid non facile corrumpatur ab exteriori actione agente. Per hoc ergo virtus naturalis designatur, quae est in corde ceti, ut non de facili corrumpatur ab exteriori actione inferente aliquod nocumentum: et ad istam duritiam designandam sufficiebat exemplum lapidis quantum ad leves percussiones, non autem quantum ad graves: lapis enim etsi non confringatur manu, confringitur tamen malleo ferreo.
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Et ideo ad designandum virtutem ceti etiam contra gravia nocumenta, subdit: Et stringetur quasi malleatoris incus, qui scilicet ex percussione malleorum non constringitur, sed magis solidari videtur. Per hoc ergo significatur obstinatio diaboli et membrorum ejus, quia nulla percussione divina a sua malitia emollitur.
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Tertio ostenditur finalis effectus divinae percussionis: quantumcumque enim flagellis divinis resistere videatur, oportet tamen quod finaliter ab eis superetur; unde subdit: Cum sublatus fuerit, scilicet virtute divina de loco suo, timenebunt Angeli, admirando divinam virtutem, in qua admiratione multi effectus divinae virtutis eis innotescunt: et ideo subdit: Et erriti purgabuntur: ut enim Dionysius dicit, 5 cap. de div. Nom., Angeli purgari dicuntur non ab immunditia, sed a nescientia. Sed quia omnis creatura corporalis modicum quid est in comparatione sanctorum Angelorum, ideo videtur principaliter hoc esse dictum ad significantum, quod caelestes Angeli multum admirentur de occasione alicujus corporalis ceti: nisi forte per Angelos sanctos homines intelligamus. Sed melius est ut principaliter referatur ad spiritualem Leviathan, scilicet diabolum, qui sublatus fuit virtute divina, quando de caelo cecidit per peccatum: et tunc angeli admirantes divinam majestatem, sunt purgati per separationem ab ejus societate. Similiter etiam in die judicii, quando diabolus cum omnibus membris suis detrudetur in infernum, Angeli et omnes sancti admirabuntur divinam potestatem, et erunt de cetero purgati per totalem separationem a malis: et hoc significatur Apoc. 12, ubi postquam projectus est diabolus, auditur magna vox in caelo dicens: « Nunc facta est salus, et virtus et regnum Dei nostri. »
Sie igitur ostendo qualiter se habeat ad impugnationem Dei, ostendit qualiter se habeat ad impugnationem creaturae: et primo qualiter se habeat ad impugnationem hominis.
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Impugnat autem homo de propinquo, et a remotis: et de propinquo quidem munius gladio et hasta ad percussionem, et thorace ad sui munitionem; et quantum ad hoc dicit: Cum apprehenderit eum, scilicet Leviathan; gladius, scilicet hominis: subsistere non poterit, scilicet gladius hominis, qui frangitur propter duritiem corporis ejus; Neque hasta, scilicet subsistere poterit: neque thorax, quo scilicet munitur pectus, subsistere poterit contra Leviathan: et hujus rationem assignat subdens, Repuabit enim ferrum quasi palea: quia scilicet sicut homo non potest laedi a paleis, et de facili eas frangit. ita Leviathan non potest laedi a ferro gladii vel hastae, sed de facili ea frangit. Et similiter reputabit aes, scilicet thoracis, Quasi signum putridum, quod scilicet resistere non potest percussioni. Per hoc autem significatur, quod nulla virtus humana efficax est ad diabolum laedendum, vel ad resistentium ei: sed omnis virtus humana pro nihilo a diabolo reputatur. Impugnat etiam homo a remotis per sagittas et lapides fundae: sed nec ista contra cetum valent; unde subdit, Non fugabit eum vir sagittarius, scilicet emissione sagittarum quas non timet, utpote ab eis laedi non valens.
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Sicut autem sagittae de longinquo emissae laedunt interius vulnerando, ita lapides fundae exteriori atterendo; sed cetus sicut non potest perforari sagittis, ita non potest conteri lapidibus in eum projectis; unde subdit: In stipulam versi sunt ei lapides fundae: quia scilicet sicut stipula propter suam levitatem nullum conterere potest, ita nec cetus potest a lapidibus fundae aliqoud nocumentum pati. Per hoc autem significatur, quod sicut diabolus non potest laedi virtute humana quasi quadam percussione propinqua; ita etiam non potest laedi hominis astutia quasi quadam percussione a longinquo.
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Sicut autem per lapides fundae aliquis atteritur a remotis, ita etiam per malleum aliquid atteritur de propinquo: sed nec sic etiam cetus ab homine laedi potest; unde subdit: Quasi stipulam aestimabit malleum: quod etiam referri potest ad eandem significationem cum praemissis, nisi quod mallei est gravior percussura quam lapidum fundae: unde potest significari quod quantumcumque intendatur hominis fortitudo et conatus, a diabolo contemnitur. Solent autem homines aliquos superare non solum percutiendo, sed etiam percussione comminando; sed nec cetus nec diabolus aliquam hominis comminationem timent; unde subditur: Et deridebit vibrantem hastam: vibratio enim hastae videtur esse quaedam comminatio percussurae. Sicut autem homo quandoque alium superat comminando, ita etiam promissis alliciendo. Maxime autem solent aliqua dona promissa allicere hominem propter pulchritudinem vel propter pretiositatem. Nihil autem videtur esse pulchrius in corporalibus rebus quam radii solares, ad quorum pulchritudinem Leviathan vel corporaliter vel spiritualiter intellectus, non allicitur: et ad hoc significandum subditur: Sub ipso erunt radii solis: quia scilicet non appetitur eos tamquam aliquid magnum: et per consequens datur intelligi quod nihil aliud praeclarum in rebus humanis appetitur.
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Aurum autem reputatur valde pretiosum inter res quae in usum hominis veniunt: et quanto ad hoc subdit: Et sternet sibi aurum quasi lutum, idest quasi vile aliquid contemnet ipsum: et sic patet quod ab homine allici non potest. Sic ergo ostendo quod non potest superari ab homine, consequenter ostendit quod non potest superari neque a mari, neque ab aliquo pisce maris: et hoc propter fortes operationes quas in mari exercet.
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Dicit autem Plinius, quod quaedam belluae sunt in mari orientali tantae magnitudinis, ut ab imo vertant maria, et faciant tempestates in mari: quae quidem belluae ad naturam ceti pertinere videntur: et ad hoc significantandum subdit: Ferrescere facit quasi ollam profundum maris: sicut enim quando olla fervet, aqua fervens in ea commovetur, ita ex violentia hujus piscis fluctus maris commovetur: et incipit haec commotio a profundo, et pervenit usque ad aquae superficiem: unde subdit, Et ponet quasi cum unguenta bullient, quae scilicet faciunt majorem spumam et commotionem in superficie quam simplex aqua, in qua non tantum de aere continetur.
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Per hoc autem significatur turbatio quam diabolus concitat in hoc mundo: et sicut facit magnum effectum quando movetur in profundo maris, ita etiam facit magnum effectum quando movetur in superficie et ad hoc significantandum subdit: Post eum lucebit semita: sicut enim quando navis movetur per mare ad longum spatium, vestigium navis transeuntis relinquitur propter commotionem et spumam generatam in aqua, ita etiam contingit ex motu istius piscis prae sua magnitudine. Per hoc autem significatur, quod effectus perturbationis quam diabolus in mundo concitat, non statim aboletur, sed diutius durat. Ex hoc autem quod tam fortes operationes cetus in mari operatur, in nullo timet maris profunditatem; unde subdit, Aestimabit abyssum, idest profundum maris, quasi senescentem, idest quasi finem habentem, Et quasi impotentem, ad absorbendum ipsum: nam quod senescit, et debile est et fini propinquum. Ex hoc autem significatur quod diabolus damnationem inferni non tantum aestimat, ut propter eam desinat contra Deum nitii, ac si ejus damnatio esset terminanda: et sicut Leviathan non potest superari ab homine, nec a mari, neque ab aliqua creatura maris, ita etiam non potest superari a quacunque alia creatura terrestri; unde subdit: Non est potestas super terram, quae ei comparetur; non enim est in terra aliquod animal tam magnum sicut cetus maris: unde et Plinius dicit, quod in mari sunt majora animalia terrestribus: et causa evidens est humoris luxuria et superfluitas. Per hoc autem significatur, quod nulla virtus corporalis potest aequari potestati daemonis, quae est potestas spiritualis naturae.
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Quia igitur multa praemiserat de proprietatibus Leviathan in figura diaboli, consequenter praedictam metaphoram exponit: et sicut dictum est, omnes praedictae proprietates ad duo pertinentia videntur: quorum unum est, quod ipse ab alio laedi non potest; et quantum ad hoc exponens subdit: Qui factus est, ut nullum timeret: idest hoc habet diabolus ex conditione suae naturae, in qua factus est a Deo, ut neque hominem timeat, neque aliquam creaturam corporalem. Aliud autem est, quod Leviathan habet facultatem ad magnas et fortes operationes exercendas; et hoc exponens subdit: Omne sublime videt, idest intentio diaboli est ad quaecumque sublimia aggredienda.
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Et quia haec videntur ad superbiam pertinere, ostendit contra, quod diabolus non solum in se superbus est, et homines in superbiam excedit, sed est etiam aliis superbicendi initium; unde subdit: Ipse est rex super universos filios superbiae, idest super eos qui superbiae subjiciuntur, qui omnes sequuntur ejus
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41, 4 « non quas crudelis suscitabo eum ; quis enim resistere potest vultui meo »? — ea scil. loquendi forma, qua loquens de se ipso enuntiat id, quod ab aliis fieri et de aliis intelligi vult; i. e. non ero tam audax et ferus; non ausim ego eum provocare; nemini suaderem, ut illum excitet; ergo multo minus, ut me lacessat! Quid aptius dici potuit, ut Iobus de illo disceptandi cum Deo et rationem ab eo exigendi pruritu quam maxime afficeretur pudore? Ad talem animi sensum inculiendum minuta illa descriptio et humanae impotentiae accurata per partes delineatio efficaciter valet. ? Et quantopere valeat ista conclusio a minore ad maius, Deus inculcat alia interrogatione
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v. 2 « quis ante dedit mihi, ut reddam ei? omnia quae sub coelo sunt, mea sunt »; — Deus potentiam suam et dominium exhibet, liberrimam quam habet omnium rerum potestatem, qua nulli aliquid debet, unde a nullo in ius vocari potest. Ecce Dei tituli, quibus Tobus nimiae temeritatis convincitur. Omnia ipse dedit, omnia ipsius sunt : ergo de omnibus liberrime disponit.
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v. 3 « Non parcam ei et verbis potentibus et ad deprecandum compositis »; — verba haec ad antecedentia nectenda sunt: si mihi libuerit eum perdere (vel aliquem affligere?), propter nullius minas aut preces ei parcam, sed liberrime agam (cf. Cord. Trr.). Iam membra crocodili describere incipit; praemittit vero interrogationem, qua indicat, accuratiorem invesügationem crocodili pro homine non carere periculo;
Hane potentiam robore huius belluae illustrat. Id primo generatim enuntiat v. 3in hebr. non tacebo de membris eius, de ratione roboris et gratia armaturae eius (cf. Mar. Malv. Cod. Vav. W. Le Hir) vel structurae eius (Del. Zsch. P.) !'. S. Hier. vertit
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v. 4 « quis revelabit faciem indumenti eius et in medium oris eius quis intrabit »? — i. e. quis unquam ei abstulit indumentum, pellem ; quis thoracem illum, quo obtectus est, eiademit ? In hebr. ad verbum : in duplicitatem freni eius (cf. Mar. Malv.), i. e. oris interioris, cui frenum vel capistrum inseri solet; unde : in duplicem seriem dentium quis manus immittet (cf. Ges. W. Hirz. Del. Zsch. Hitz. P. Le Hir) ? Eundem terrorem exhibet
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v. 5 « portas vultus eius quis aperiet? per gyrum dentium eius formido »; — quis valvas faciei eius, rictum oris immanem aperiet; hebr. ad verbum circuitus dentium eius terror, ordines dentium terribiles sunt. « Crocodilus scil. sexaginta numero dentes, eosque maiores habet, quam pro ratione corporis, et in illis quosdam exsertos, alios ferratos et pectinatim coeuntes » (Bochart.). ' Transit ad squamarum commissuras describendas, quibus dorsum obducitur;
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v. 6 « corpus illius quasi scuta fusilia, compactum squamis se prementibus » ; — hebr. dorsum (ita mya Prov. 14, 3 — idem ac ma) 1. D72 cf. 18, 13; proprie de verbo roboris, i. e. de eo, quod de robore dicendum et praedicandum est (Mirz. Hitz. W.) vel de statu, conditione, modo roboris; pn forma est aramaizans pro m (cf. v3 et. 33); "qM cf. Iud. 11, 10 (vestem ibi vertit S. Hier.) est dispositio, conformatio partium, structura ; vel instructio aciei, armatura. vescit et erumpit tam violenter, ut flammas ore et naribus videatur evomere » (Bochart.) '. F Eadem imago hyperbolica cernitur in
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v. 12 « halitus eius prunas ardere facit et flamma de ore eius egreditur »; — tales enim sunt poetarum voces et comparationes v. g. Pindari, qui boves flammam ardentis ignis e flavis malis spirare dicit (Pyth. Od. 4, 400, Virgilii : « totoque ardentis ab ore scintillae absiliunt, oculis micat acribus ignis » Aen. 12, 101). Bene notat Calm. : « haec autem omnia poetica sunt et elegantissima; neque vivido magis colore pingi potest bellua vorax, avida, violenta, crudelis ». Deinde rationem fortitudinis prosequitur,
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v. 13 « zn collo eius morabitur fortitudo et faciem eius praecedit egestas »; — hebr. ante faciem eius (ante eum) ezsilit terror i. e. omnia terrore eius et horrore, ubicumque apparuerit, corripiuntur — pulchra antithesi : robur moratur et quiescit apud ipsum, reliqua metu et horrore eo viso dilabuntur ?. Id peculiare habet robur eius, ut ipsae partes carnis, quae molliores esse solent in aliis animalibus, firmae sint :
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v. 44 « membra carnium eius cohaerentia sibi, mittet contra eum fulmina et ad locum alium non ferentur » ; — i. e. corpus gerit compactum, colligatum ; particulae illae carnis, quae propendere solent et in aliis animalibus sunt laxae ac pendulae, in hoc cohaerent inter se; tota caro solida est (Malv.); immo ea est compages ac durities, ut vel ipsa fulmina ab impenetrabili corpore resiliant neque ad interiora corporis ferantur, sed in ipso corporis tegumento deficiant (Cord.) ; vel : etsi quis fulmina in eum mitteret, non moverentur membra eius loco (cf. Pin. Men. Tir.), non caderet. LXX habent xxvwyéet èn’ uòtov, où cuAsuS/ostut, effundet super illum, non commovebitur; unde et textus hebr. v5y pur facile deprehenditur et versio S. Hier. declaratur : mittet contra eum fulmina, vel, ut aliorum? olim 1. De vocibus hebr. cf. Ier. 1, 13; Paay (non, ut 40, 21) a radice arabica ardere, fer- vere derivatur : unde fervor, vel crater, olla. Hitz. ex voce sanscritica (Ü açman lapis, &xuwv incus vocem explanat, vultque xoxo; aes significari, dein yoXxtov y20 xetov, vas ex aere confectum. 9. LXX et S. Hier. pro yn legerunt (vel saltem vertisse videntur) vn uti comà E plures codd. habent; perniciem quam affert (LXX rós, Aq. xXMp(x) et damnum S. Hier. exprimit; MINT est languor virium prae terrore, ignavia; est tabes prae angustia. Huic robori iungitur animus intrepidus, ferox, durisssimus ; ita demum bellua exsistit immanis et homini terribilis;
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v. 45 « cor eius indurabitur tamquam. lapis et stringetur quasi malleatoris incus »; — i. e. adeo impavidum et durum est, ut neque silici cedat neque incudi laris inferior (cf. Mar. Cod. Vav. W. Zsch. P. Le Hir); iste inferior molae lapis erat immobilis et durissimus ».
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v. 46 « Cum sublatus fuerit, timebunt angeli et territi purgabuntur » ;— explicant nuntios, navigantes (Pin. Cord.), vel fortissimos reconciliationem cum Deo quaerent (ita Sanct. Cord. Pin.) *. i. lta vet. lat. habet : « carnes corpori eius adhaerent, cireumftusae ei et immobiles ». M. 29, 111; Sym. cápxsc o9x09 meptxeyouévos ÙT QoxXvets. 2. Hebr. idem p bis; in lat. indurabitur, stringetur. T 3. pu - particip. pass. a px vix est h. l. fut. a pts, uti 28, 2; 29, 6. T T 4. Uti bene Aq. 9xocva).Acoviai togupoi; et Sym. Onè TÀ; xvaew: avto £922 B n0 oovent jarogol, 5. Nam quod alii proferunt de alvi prae timore solutione — Sa, Mar. Tir. Vat. Calm. Et iure fortes conturbantur, nam arma omnia invalida sunt contra eum ; ita v. AT in hebr. sz attigerit eum gladius, non stabit, (non)lancea, sagitta, i. e. nihil valent in eum, non infiguntur et haerent; idem in vulg.
Quia igitur tanto robori aequalem coniungit animi ferociam et crudelitatem, merito etiam viri fortes expavescunt; ita v. 16 in hebr. si se effert, pavent fortes; prae (cordis) contritionibus (prae terrore) conturbantur vel aberrant, diffugiunt (cf. Cod. Malv. Calm. W. Zsch. Del. Hitz. P. Le Hir). Est enim yp aberrare a scopo, labi, in forma hithp. apte explicatur : aberrare inter se; in se conturbari, labi; e statu deiici et errare ^; cordis contritiones hic ex contextu intelliguntur; sunt, uti Is. 65, 44 contritio spiritus, terrores, quibus cor et S. Hier. explicuit robusti (Ex. 13, 13), fortes (Ez. 17, 13); cur hoc loco angeli posuerit, forte ex scriptione variante m" Sw multorum codd, dii explicatur; yun eo sensu adhibuit, quo hithp. Num. 19, 12 et seq. 31, 19. 23 occurrit sese expiare. Unde
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v. 47 « eum apprehenderit eum gladius, subsistere non potent, neque hasta, neque thoraz »; —i. e. arma nihil valentin eum ; etsi pugnator sit hasta et lorica instructus, nihil proficiet *. Et quantopere arma sint invalida, optime depingit
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v. 18 « reputabit enim quasi paleas ferrum et quasi lignum putridum aes »; — tam parum tangitur, quam si paleis vel ligno putrido percuteretur; adeo impenetrabile habet corium. Quare sagittis et fundis non potest fugari :
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v. 19 « non. fugabit eum vir sagittarius, in stipulam, versi sunt ei lapides fundae » ; — hebr. filius arcus i. e. sagitta; cf. Lament. 3, 13 misit in renibus meis filias pharetrae suae ; lapides funda proiecti eum non magis terrefaciunt, quam stipula;
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v. 20 « quasi stipulam aestimabit malleum et deridebit vibrantem hastam »; — superbam securitatem, contemptum aggressorum optime hie delineatum cernimus *. Spernit igitur hostilem impetum, et cum terribili quadam maiestate in terra (v. 21) et in aqua (v. 22. 23) versatur et prae omnibus horrore et robore excellit (v. 24. 25). Primo delineat, quomodo in terra, in litore sua relinquat vestigia v. 21 in hebr. sub ipso acutae testae (acumina testae) i. e. habet in ima ventris parte squamas forma et duritie lestis similes; id quod illustrari potest ex Ae/iano (hist. nat. 10,24) : « in tergo et cauda invulnerabilis exsistit, corticibus quippe cataphractus quasi et armatus squamis, quae testis validis conchisque simillimae sunt » ; unde si corpus trahit per lutum, vestigia in luto apparent impressa guasi tribuli ; szernit tribulum super lutum (cf. Cod. Malv. VI. W. Del. Zsch. P.), intelliguntur ergo scuta eius aspera et squamosa, quibus ventri pars est obsita, quae tribuli ferramentis similia repens vel iacens bellua in coenum molle imprimit. Priorem hemistichii partem eodem modo expressit Chald. : « sub eo sunt lapilli acuti, quasi testa », Aq. àkuvtoss Ooxvpáxov acumina testarum ; LXX illud sub eo ita exprimunt, quasi crocodilus diceretur super testas illas cubare : $, oxpouyi; adtoŭ — quamvis, ut ait Pin., ad foedi timoris naturam valde sit opportunum, tamen nimis foedum est, neque Ez. 7, 17 suadetur, et insuper alienissimum a textu hebr. 4 yp ex arab. sagittam explieant (cf. Hitz.); mmu similiter ex arab. spiculum, quod utique melius congruit, quam thorax (LXX et S. Hier. vocem componebant cum me "wes LXX vocem reddidit malleum i. e. plagarum ictus (OL), vel fustem; alii catapultam aut QsMoxot ets, et vet. lat. : « cubile eius sudibus ferreis praeaeulis »; isti omnes igitur von rite explicant, eandem vocem S. Hier. testam interpretatur 2, 8; Is. 30, 14 ; 45, 9 et similiter Lev. 6, 215 11, 33; 14, 5. 50; 45, 12; Num. 5, 17; Ier. 32, 14; Prov. 26, 23 etc. (vas fictile); h. l. vero — «m sol vocem intellexit, unde acumina solis — radios reddidit. Theod. vero wyp legit; vertit enim, uti Sym. quoque chopra xéxxovos. ferramenta fabri (cf. OL). In altero hemistichio vox vn varietati interpretationum ansam dedit; significatione auri, quam habet cf. Prov. 3, 44; 8, 10; 16, 16. Zach. 9, 3, vocem acceperunt LXX, Chald. ! Hier. Sed cum aurum ad antecedentia non congruat, vox sane eo significatu capienda est, quo Is. 98, 27 (vulg. in serris); 41, 15 (cf. vulg. plaustrum triturans) occurrit a Von secare, incidere. Ea enim ratione sensum satis commodum elicimus. S. Hier. versio
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v. 21 « sub ipso erunt radii solis et sternet sibi aurum quasi lutum » ; — intellectu et explicatu difficillima est (id quod in falsa verborum acceptione et a textu originali aliena nemo mirabitur); quare Cod. v. g. eam hisce dimittit: « longe abit a recta sententia » ; alii, uti Calm. nullam explicationem tentant ; reliqui in varia abeunt: alii zn radiis et auro squamas intelligunt splendentes, quibus incubans Leviathan quiescat et dormiat; alii: agitatis fluctibus solis lucisque eripi aspectum; alii : nullo solis calore illum affici molestia; alii: res splendentes et pretiosas ab eo sperni, etc. (cf. S. Thom. Pin. Cord. Sanct. Mar. Men. Tir. Gord. Vav.). Iam vestigia et indicia depingit, quibus in aquis eius praesentia et robur dignoscatur,
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v. 22 « fervescere faciet quasi ollam profundum mare et ponet, quasi cum unguenta bulliunt »; — ita, si praecipiti cursu se proripit in flumen et aquas exagitatsuis motibus ; hebr. mare ponit ut ollam unguentarii vel mortarium unguentariii. e. miscet, turbat omnia sui iactalione et aquas facit quasi ebullire, fervescere, spumescere ?. Ita undarum ebullitione, spumis, turbatione robur manifestat; sed cum placide natat, non caret tranquilla quadam gratia (cf. v. 3 pn); ila v. 23 in hebr. postse lucidam reddit semitam, reputabit (aliquis) mare canitiem, i. e. eius natatione aquae albescunt spuma ; aquae planities sulcis scissa albescentem spumam excitat, qua cursus eius insignitur ; maris canities, mare canum, uli mohh dÀ:, noth Sdlaaao apud Homerum. Idem bene exprimit vulg. v.23 « post eum lucebit semita, aestimabit abyssum quasi senescentem » ; — i. e. canescentem spuma ; « natanlis vestigia ostendet longus spumae sulcus et aquarum albedo persimilis albae senis comae » (Calm. sim. Mar. Cod. Malv. Men. Tir. Cord.) ; mare albescens dixeris (3 pers. aestimabit in universum accipe, ut saepius iam dictum est). Demum descriptio concluditur, dum summatim recensetur belluae eminentia;
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v. 24 « non est super terram potestas, quae comparetur ev, qui factus est, ut nullum timeret »; — hebr. bwn h.l. duplici modo capitur: vel similitudo, simile = bwp (ita LXX Cod. Mar. P. Del. Le Hir), vel potestas, dominium (cf. Zach. 9,10 — ita Chald. Syr. Sym. ovuzie Maw. YII. V. W. Zsch. Hitz. Hirz. Renan) i. e. nemo 1n eum dominari potest; utrumque S. Hier. videtur coniunxisse ; certe neminem potestate in illum valere, alterum quoque membrum edicit: factus, ut non timeat. Unde
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v. 25 « omne sublime videt ; ipse est rez super universos filios superbiae » ; — i. e. omnia alia animalia, licet sint robusta, despicit et spernit '; bestiis aliis ferocibus quasi rex praeest, iis est timori ; bene LXX et vet. lat. ambitum huius potestatis cireumseribunt : «ipse est rex omnium, quae in aquis sunt ». Nota. Quod supra de Behemoth diximus, etiam de Leviathan valet, scil. fere communem esse veterum sententiam, hoc symbolo diabolum describi, et alios quidem ita explicare, ut nullum ibi agnoscentes animal omnia directe et immediate ad diabolum transferant et de diabolo dici velint (cf. PA. S. Greg. Br. Rup.), alios vero, ut in bellua descripta imago et symbolum cernatur diaboli (cf. S. Ephraem, exp. in. S. Thom. Pin. Cord. Sanct. Est. Tir.). Attamen rem minime ut certam proponi apud aliquos notandum est ; insuper, cur aliqui in eam interpretationem se adigi fateantur, bene adverte. Audi igitur v. g. Ol.: « Deus de dracone verba facit, quem nonnulli iuxta historiae veritatem animal esse volunt, robore et mole corporis eximium, alii vero Leviathan esse dixerunt, qui in initio diabolo inserviit et Evam decepit. Plerique vero eorum qui in Ecclesia claruerunt in commentariis suis et scriptis allegorice quae de Leviathan scripta sunt, ad diabolum referunt. Quod ad me attinet, an tale animal in rerum natura exsistat, dicere non possum... Quod vero ad draconem apostatam... ea referantur, plurimum assentior » ; et iterum : « an igitur tale aliquod animal sit, nondum persuasum habeo °; quod vero diabolum sacra Scriptura innuat, multis sanctis et in Ecclesia illustribus viris ita visum est ». Etiam S. Thom. propterea potissimum hane de diabolo explicationem suaderi ait, quia 1. Hitz. corrigit mm calcat, conculcat; at mala correctio, qua nimium dieitur; nam quomodo crocodilus omnia sublimia pedibus conculeat? bene vere non curat, contemnit, sine timore aspicit. Melior est B. coniectura inserentis *3, neque tamen necessaria, quia 3 aspectum dicit consideratum, attentum, qui sane ab h. l. exsulat. 2. Etiam Barh. commemorat, alios tale animal lamquam mentis fi FII in figura Taio consequenter praedictam metaphoram exponit ete. »). Atque Sanct. aliam pandit rationem, cur explicationem hanc y amplectatur : : « quia aut non, aut saltem non nisi difficile inveniatur ullum .. animal, cui illa conveniunt omnia, fit verisimile, quasi hieroglyphico animali expressum esse daemonis ingenium ». Sed nerno non videt, hanc rationem = non subsistere, verum poetica, descriptione animalis indolem perbene .. illustrari; quare subtraeto Aieroglyphico animali etiam hoc explicationis 7 — fundamentum cessat. Neque id omittendum est, ex versionibus gr. et lat., - quae angelos perperam inserunt textui (v. 16. 24), explanatores in illam devenisse sententiam ; « probant potissimum ex eo, quod non videantur ceto = vel ulli belluae conveniré preces, pactum, foedus, cordis durities, timor angef lorum, potestas regia super filios superbiae, quare ad naturam intellectualem = videntur referenda » ita Pin. , postquam huius explanalionis patronos: [ Isidorum, Tostatum, Hibai Leonem Castrensem adduxit. Eam expli- = eandirationem ex veteribus non commemorant, nedum sequantur Cod. is Mar. Men. et saltem de Leviathan non commemorant Vav. Calm. Arg. — lobus admissam temeritatis culpam fatetur et dolore expiat (42, 1-6). Dominus vero tres amicos reprehendit, Iobum servum suum laudat eumque intercessoris munere ad expiandam amicorum trium culpam fungi vult. Iobus in pristinam prosperitatis conditionem restituitur gratulantibus omnibus, immo ad maiorem a Deo provehitur, in qua 140 annis exactis beate moritur (42, 1-16).
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.