Job submits himself. God pronounces in his favour. Job offers sacrifice for his friends. He is blessed with riches and children, and dies happily,
Holie Iob instructed & comforted by Gods discourse, acknowlegeth his fault, and craueth pardon for his ouersight in speach, or cogitation. 7. God iustifieth his cause against his freindes. 9. They offer sacrifice for their offence. 10. Al thinges prosper with Iob, duble to that he had before. 16. and he dieth happely.
1Then Job answered the Lord, and said:Ma a Giobbe rispose al Signore, e disse:AND Iob answering our Lord, sayd:Respondens autem Job Domino, dixit: 2I know that thou canst do all things, and no thought is hid from thee.Io so, che tu poi il tutto, e nissun tuo pensiero rimane indietro.I know that thou canst doe al thinges, and no cogitation is hid from thee.Scio quia omnia potes, / et nulla te latet cogitatio. 3Who is this that hideth counsel without knowledge? Therefore I have spoken unwisely, and things that above measure exceeded my knowledge.Chi è costui, che privo di senno avviluppa i consigli (di Dio)? Io perciò ho parlato da stolto, e di cose che infinitamente sorpassano il mio sapere.Who is this, that concealeth counsel without knowledge? Therfore haue I spoken vnwisely, and the thinges that did excede my knowledge beyond mesure.Quis est iste qui celat consilium absque scientia ? / ideo insipienter locutus sum, / et quæ ultra modum excederent scientiam meam. 4Hear, and I will speak: I will ask thee, and do thou tell me.Ascolta, ed io parlerò; io ti interrogherò, e tu rispondimi.Heare (I besech thee) and I wil speake: I wil aske thee, and do thou tel me.Audi, et ego loquar: / interrogabo te, et responde mihi. 5With the hearing of the ear, I have heard thee, but now my eye seeth thee.Io ti udii già colle mie orecchie; ora il mio occhio ti vede.With the hearing of the eare I haue heard thee, but now my eye seeth thee.Auditu auris audivi te: / nunc autem oculus meus videt te. 6Therefore I reprehend myself, and do penance in dust and ashes.Per questo io accuso me stesso, e fo penitenza nella polvere, e nella cenere.Therfore I reprehend myself, and I do penance in imbers and ashes.Idcirco ipse me reprehendo, / et ago pœnitentiam in favilla et cinere. 7And after the Lord had spoken these words to Job, he said to Eliphaz the Themanite: My wrath is kindled against thee, and against thy two friends, because you have not spoken the thing that is right before me, as my servant Job hath.Or dopo che il Signore ebbe dette a Giobbe quelle parole, egli disse ad Eliphaz di Theman: Io sono altamente sdegnato contro di te, e contro i due tuoi amici, perocché non avete parlato con rettitudine dinanzi a me, come Giobbe mio servo.And after our Lord spake these wordes to Iob, he sayd to Eliphaz the Themanite: My furie is wrath against thee, and against thy two frendes, because you haue not spoken right before me, as my seruant Iob.Postquam autem locutus est Dominus verba hæc ad Job, dixit ad Eliphaz Themanitem: Iratus est furor meus in te, et in duos amicos tuos, quoniam non estis locuti coram me rectum, sicut servus meus Job.
8Take unto you therefore seven oxen and seven rams, and go to my servant Job, and offer for yourselves a holocaust, and my servant Job shall pray for you: his face I will accept, that folly be not imputed to you: for you have not spoken right things before me, as my servant Job hath.Prendetevi adunque sette tori, e sette arieti, e andate a trovar Giobbe mio servo, e offerite olocausto per voi; e Giobbe mio servo farà orazione per voi; e in grazia di lui non sarà imputata a voi la vostra stoltezza: perocché voi non avete parlato di me con rettitudine, come Giobbe mio servo.Take therfore vnto you seuen oxen, and seuen rammes, and goe to my seruant Iob, and offer holocauste for your selues: and my seruant Iob shal pray for you: his face I wil receiue, that the follie be not imputed to you: for you haue not spoken right thinges before me, as my seruant Iob.Sumite ergo vobis septem tauros et septem arietes, et ite ad servum meum Job, et offerte holocaustum pro vobis: Job autem servus meus orabit pro vobis. Faciem ejus suscipiam, ut non vobis imputetur stultitia: neque enim locuti estis ad me recta, sicut servus meus Job. 9So Eliphaz the Themanite, and Baldad the Suhite, and Sophar the Naamathite went, and did as the Lord had spoken to them, and the Lord accepted the face of Job.Andarono adunque Eliphaz di Theman, e Baldad di Sueh, e Sophar di Naamath, e fecero quanto avea detto loro il Signore, e si placò il Signore in grazia di Giobbe.Eliphaz therfore the Themanite, and Baldad the Suhite, and Sophar the Naamathite went, and did as our Lord had spoken to them, and our Lord receiued the face of Iob.Abierunt ergo Eliphaz Themanites, et Baldad Suhites, et Sophar Naamathites, et fecerunt sicut locutus fuerat Dominus ad eos: et suscepit Dominus faciem Job. 10The Lord also was turned at the penance of Job, when he prayed for his friends. And the Lord gave Job twice as much as he had before.E oltre a ciò il Signore si mosse a compassione di Giobbe mentre ei pregava pe' suoi amici; e rendette il Signore a Giobbe il doppio di tutto quello, che egli avea posseduto per l'innanzi.Our Lord also was turned at the penance of Iob, when he prayed for his freindes. And our Lord added al thinges whatsoeuer had bene Iobes, duble.Dominus quoque conversus est ad pœnitentiam Job, cum oraret ille pro amicis suis: et addidit Dominus omnia quæcumque fuerant Job, duplicia. 11And all his brethren came to him, and all his sisters, and all that knew him before, and they ate bread with him in his house: and bemoaned him, and comforted him upon all the evil that God had brought upon him. And every man gave him one ewe, and one earring of gold.E andarono a ritrovarlo tutti i suoi fratelli, e tutte le sue sorelle, e tutti quelli, che prima l'avean conosciuto, e mangiarono con lui nella sua casa, e scuotevano il capo sopra di lui, e lo consolavano di tutte le tribolazioni mandate a lui dal Signore, e ognuno di essi diede a lui una pecora, e un orecchino di oro.And al his brethren came to him, and al his sisters, and al that knew him before, and they did eate bread with him in his house: and wagged the head vpon him, and comforted him vpon al the euil that God had brought in vpon him. And euerie man gaue him one ewe, and one earelet of gold.Venerunt autem ad eum omnes fratres sui, et universæ sorores suæ, et cuncti qui noverant eum prius, et comederunt cum eo panem in domo ejus: et moverunt super eum caput, et consolati sunt eum super omni malo quod intulerat Dominus super eum: et dederunt ei unusquisque ovem unam, et inaurem auream unam.
12And the Lord blessed the latter end of Job more than his beginning. And he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.E il Signore benedisse Giobbe da ultimo più che da principio; ed egli ebbe quattordici mila pecore, e sei mila cammelli, e mille paia di bovi, e mille asine.And our Lord blessed the last daies of Iob more then his beginning. And he had fourtene thousand sheepe, and six thousand camels, & a thousand yoke of oxen, and a thousand she asses.Dominus autem benedixit novissimis Job magis quam principio ejus: et facta sunt ei quatuordecim millia ovium, et sex millia camelorum, et mille juga boum, et mille asinæ. 13And he had seven sons, and three daughters.Ed ebbe sette figliuoli, e tre figliuole.And he had seuen sonnes, and three daughters.Et fuerunt ei septem filii, et tres filiæ. 14And he called the name of one Dies, and the name of the second Cassia, and the name of the third Cornustibii.E alla prima pose nome Giorno, e alla seconda Cassia, e alla terza Corno di Antimonio.And he called the name of one Dies, and the name of the second Cassia, & the name of the third Cornustibij.Et vocavit nomen unius Diem, et nomen secundæ Cassiam, et nomen tertiæ Cornustibii. 15And there were not found in all the earth women so beautiful as the daughters of Job: and their father gave them inheritance among their brethren.Non ebbe tutta la terra donne eguali in bellezza alle figliuole di Giobbe, e il padre loro le chiamò a parte dell'eredità insieme co' loro fratelli.And there were not found in al the earth wemen so beautiful as the daughters of Iob: and their father gaue them inheritance among their brethren.Non sunt autem inventæ mulieres speciosæ sicut filiæ Job in universa terra: deditque eis pater suus hæreditatem inter fratres earum. 16And Job lived after these things, a hundred and forty years, and he saw his children, and his children’s children, unto the fourth generation, and he died an old man, and full of days.Dopo queste cose visse Giobbe cento quarant'anni, e vide i suoi figliuoli, e i figliuoli de' suoi figliuoli fin alla quarta generazione, e morì in età, avanzata, e pieno di giorni.And Iob liued after these thinges, an hundred fourtie yeares, and he saw his children, and his childrens children, vnto the fourth generation, and he died an old man, and ful of daies.Vixit autem Job post hæc centum quadraginta annis, et vidit filios suos, et filios filiorum suorum usque ad quartam generationem: et mortuus est senex, et plenus dierum.
42:2
Kennicott
I know. So the Keri orders us to translate, with all the ancient versions, as the Hebrew text has, "thou knowest;" which Prof. Chappelow and Schultens deem more "sublime," though one would think it was hardly "sense." (Kennicott)
Haydock
Hid. Hebrew, "of thine can be hindered." All thy orders must be obeyed. It is in vain to keep silence: (chap. 39:34.) I will confess openly thy justice and power. (Haydock)
Worthington
He acknowledges his error, in not having before spoken enough of a just Providence. (Worthington)
42:3
Haydock
Who. Hebrew, "Who is he that hideth counsel without knowledge?" (Protestants) This seems to allude to the words of God, Job 38:2. Each of my friends has only rendered the ways of Providence more obscure, and I myself have not perfectly understood them. (Haydock)
Du Hamel
Unwisely. See Job 39:35. (Worthington) (Du Hamel)
Haydock
Hebrew, "without knowledge, things wonderful to me, which I knew not." (Haydock)
Houbigant
Now I comprehend that thou didst not afflict me, but hast given me into the hands of the enemy, as thou wilt hereafter do others of the greatest virtue, that their patience may shine the brighter, and be rewarded. I need inquire no farther, now I see thy design plainly, ver. 5. He does not accuse himself of any sin or false assertion, but acknowledges his infirmity in not having understood this before, ver. 6. (Houbigant)
Haydock
Septuagint, "I have been told what I knew not, things great and wonderful, of which I was not apprized." (Haydock)
Du Hamel
Who can deny God's providence? (Du Hamel)
42:5
Calmet
Seeth thee. Some have thought that God now manifested himself from the cloud. (Eusebius, Dem. 1:4.; Titalman, etc.) But all now agree that he only enlightened his understanding, and made known his designs more clearly. (Calmet)
Tirinus
Job now perceived that he had spoken too boldly, in saying, Hear, and I will speak, etc., ver. 4. The rest of this book is in prose. (Tirinus)
42:6
Haydock
Reprehend. Hebrew and Septuagint, "vilify." (Haydock)
Du Hamel
I recall the obscure expression which has occasioned my friends to mistake. (Du Hamel)
Haydock
Penance. Hebrew, "groan." Septuagint, "pine away, I look upon myself as dust and ashes." Such are the sentiments which every one will entertain the nearer he approaches to the divine Majesty. (Haydock)
Houbigant
I no longer assert my innocence, but wait patiently in my present forlorn condition, till thou shalt be pleased to dispose of me. How much would the reputation and authority of Job sink, if some of his assertions had been destitute of truth, particularly as the sacred author does not mention which they were! But God exculpates his servant, ver. 8. (Houbigant)
Calmet
Chaldean, "I have despised my riches, and I am comforted with respect to my children, who are now reduced to dust and ashes." I find a consolation in submitting patiently to my sufferings, which I may have deserved on account of my unguarded speeches. (Calmet)
Haydock
Job waits not for God's answer, ver. 4. He at once feels an interior light, and is resigned. (Haydock)
Worthington
He had defended the truth against men: now, with more resignation, he is content to suffer, and does penance for himself and others. (Worthington)
42:7
Two friends. It is astonishing that Eliu is not also reprehended, as he was no better than the rest. Some answer, that God had passed sentence upon him first. Others maintain, that he spoke with greater dignity of God's judgments, and that his ignorance was blameless; while others remark, that he was connected with some of the three friends, or only came accidentally to enter into the debate. God gives sentence in favour of Job, though with some reproof for his manner of speaking.
Calmet
As. They had maintained false doctrines, and shewed a want of due respect and compassion for their friend; (Tirinus) whereas Job's assertions were true. (Calmet)
How then can he be accused of denying the divine justice, or of speaking disrespectfully of Providence? God seemed to interrogate him on this account, though he approved of his sentiments, because some might draw such inferences from his words as all his friends did. But Job entertained no such ideas. He was not guilty of such folly, ver. 8. Septuagint, "Thou hast sinned, and thy two friends, for you have spoken in my presence nothing true like my servant Job."
42:8
Haydock
Offer. Septuagint, "Thou shalt make an oblation, karpoma, for you." (Haydock)
Worthington
Yet holocausts seem to have been the only species of sacrifice before Moses. The number seven, has always been in a manner sacred; (Calmet) being doubled, it shews the greatness of the offence. (St. Gregory) (Worthington)
Haydock
Job was to present these victims to God, (Calmet) as the priest and mediator, (Du Hamel) of whom God approved. He officiated for his family, (Calmet) and was the most honourable person there. (Haydock)
Calmet
It seems Job was not present when God gave this injunction; perhaps some time after their debates. (Calmet)
Haydock
Pray. Behold the efficacy of the prayers of the saints, even while upon earth. How much greater will it be, when their charity is greater and unfailing! (Haydock)
Worthington
The many sacrifices would not have sufficed, if Job had not joined his prayer, as St. Chrysostom (or 5 con. Judoeos) observes. His mediation did not derogate from God's mercy, under the law of nature; not does that of other men injure Christ's, under the law of grace, 2 Corinthians 1:11. We have here also a proof that both sacrifice and the devotion of the offerer, have their distinct effects; opus operatum, and opus operantis, as the schoolmen speak. Thus Job was honourably acquitted, while his friends were justly rebuked. Eliu needed no express condemnation; as what God says to one, must be applied to another in the same circumstances, Job 33:14. Protestants are therefore inexcusable, who preach a doctrine not only condemned in their fellows, Luther, etc., but long before in ancient heretics: as the justification by faith alone was in the apostles' time, the rejection of ceremonies in baptism, of confirmation and penance, in the Novatians, etc. See St. Cyprian 4:ep. 2. (Worthington)
Haydock
Face. Septuagint, "For I would not accept his face, and if it were not on his account, I had surely destroyed you. For you have not said to me any thing good (Roman Septuagint, true,) against (or concerning, kata,) my servant Job." They acted both against charity and truth. (Haydock)
Haydock
Before. Protestants, "of me the thing which is right." The words underlined were not so in the earlier edition by Barker, printer to James I, (1613) where some of the margin translations are also omitted, ver. 14, etc. The matter is of no farther consequence, than to shew that alterations have taken place since the days of James I, whose Bible is supposed to be the standard of the English Church. The marginal version is also frequently neglected altogether, (the year of our Lord 1706) though the authors seem to have looked upon it as equally probable with that in the text. (Pref.) (Haydock)
42:10
Calmet
Penance. Hebrew, "return." He resolved to restore him to his former prosperous condition, while he prayed for those who had so cruelly exercised his patience. (Calmet)
Haydock
Protestants and Vatable, "the Lord turned the captivity of Job:" so any great distress may be styled, though Job was in a manner abandoned to the power and bondage of satan. Septuagint, "But the Lord gave an increase to Job, and while he was praying for his friends, He forgave them their sin. And," etc. (Haydock)
St. Gregory
Twice, excepting children, who were living (Worthington) with God. (Rabbins) (St. Gregory, etc.)
Haydock
Some also include the years of Job's life, but that is not clear, (see Spanheim, C. 7.; Calmet) though not improbable; as he might very well live twice as long as he had done, if we suppose that he was about (Haydock) 50 when he was so much distressed (Petau); and thus arrived at the age of 140, ver. 16. (Haydock)
42:11
Calmet
Brethren. Who had before shamefully abandoned him, Job 6:13. (Calmet)
Haydock
Bemoaned. Literally, "shaked their heads at him," (Haydock) out of pity, (Menochius) or astonishment, (Tirinus; Calmet) at his fallen state, and at the present change for the better. They helped to restore him to affluence, in conformity with the will of God, who caused their presents of multiply. The kindred and friends of Job were undoubtedly numerous. (Haydock)
Calmet
Ewe. Kesita, "lamb," as most of the ancients agree, (Spanheim) or a piece of money, (Bochart) marked with the figure of a lamb. (Grotius) See Genesis 33:19. (Calmet)
Haydock
Ear-ring. Hebrew Nezem, an ornament (Haydock) "for the nose," still very common in the East. Symmachus adds, "it was unadorned," (Calmet) or plain. Septuagint, "a piece of gold worth four drachms, and not coined," asemon. (Haydock)
42:12
Asses. Septuagint, "droves of," etc., which would greatly increase the number.
42:14
Dies, etc. "Day....cassia....and horn of antimony." (Hebrew)
Du Hamel
Yemima....Ketsiha....Keren hapuc. This last may signify (Haydock) "horn of change," (Pagnin) in allusion to Job's different states. (Menochius) (Du Hamel)
Haydock
Sometimes we find the Latin names retained, and at other times translated. It would perhaps be as well to give their force uniformly in English, or rather to insert the original terms, if they could be now properly expressed. But that is impossible. Protestants, Jemima, "handsome as the day." Kezia, "superficies, angle, or cassia." Keren-happuch, "the horn or child of beauty." The marginal explanations are given at least in the edition Edinb. 1787. (Haydock)
Cassia, an aromatic herb, which is perhaps not now to be found in Europe, Matthiol. in Dios. 1:12.
Spanheim
The Arabs like to give such names to their children. (Spanheim, Hist. Job.)
Nicetas
Cornustibii, (Hebrew Puc) means a sort of paint, used to blacken the eyelids, (4 Kings 9:30.) or a precious stone, Isaias 54:11. Chaldean, "brilliant as an emerald." She was so styled, on account of her great beauty, (Calmet) in which she was not inferior to her two sisters. Septuagint, "Horn of Amalthea," (Haydock) or of plenty, (Calmet) which is not an approbation of the fable, but to show the abundance which Job now enjoyed. (Nicetas.)
Tirinus
Cassia might remind him of the bad smells to which he had been exposed. (Menochius) (Tirinus)
42:15
Daughters. Alexandrian Septuagint adds, "and sons."
42:16
Haydock
Years, in all, as Judith is said to have dwelt in the house of her husband 105 years; though it is agreed that she only lived that space of time. (Haydock)
Haydock
Authors are much divided about the length of Job's life. Some suppose that he was afflicted with the leprosy at the age of 70, for several months, (Tirinus) or for a whole year, (Calmet) or for seven, (Salien) and that he lived twice as long after his re-establishment, in all 210. (Calmet) (Tirinus) Septuagint, "Job lived after his chastisement 170," (Grabe substitutes 140 years. Then he marks with an obel as redundant) "but all the years which he lived were 248;" and adds from Theodition, "And Job saw his sons and their children, even the fourth generation." (Haydock)
Haydock
The old Vulgate had also 248 years; while some Greek copies read 740. But Grotius thinks the life of Job was not extended beyond 200. Petau and Spanheim say 189, (Calmet) and Pindea 210, or rather 280, years. Yet the life of man, in the days of Moses, his contemporary, was not often longer than 120; so that if we allow Job 140, he would be an old man, and might see the fourth generation, ver. 10. (Haydock)
Pineda
The Greeks celebrate his festival on the 6th, the Latins on the 10th of May. (Pineda)
Calmet
Days. Here a long addition is found in the Greek, Arabic, and old Vulgate; and Theodotion has also inserted it in his version, as it seems to contain a true and ancient tradition, (see Eusebius, praep. 9:25.) though the Fathers have properly distinguished it from the inspired text. It stands thus in the Alexandrian Septuagint with an obel prefixed: "But it is written, that he shall be raised again, with those whom the Lord will restore to life." He, this man, as it is translated from the Syriac book, lived in the land of Ausites, (Hus.) on the borders of Idumea, and of Arabia, and was before called Jobab. But marrying an Arabian woman, he begot a son by name Ennon. But his father was Zareth, a descendant of the sons of Esau, and his mother was Bossora; (Arabic, a native of Bosra) so that he was the 5th (Arabic, the 6th) from Abraham. Now these were the kings who reigned in Edom; over which country he also ruled. First, Balac, son of Semphor; (others have Beor) and the name of his city was Dennaba. After Balak, Jobab, who is called Job. After him, Assom, a leader from the country of Theman. After this man, Adad, son of Barad, who slew Madian in the plain of Moab; and the name of his city was Gethaim. But the friends who came to him were, Eliphaz, [son of Sophan] of the sons of Esau, king of the Themanites; Baldad, [son of Amnon, of Chobar] of the Auchite tyrant; (Grabe substitutes the tyrant of the Saucheans, as they call our Suhites) Sophar, king of the Mineans." What is marked with crotchets, (Haydock) has been probably taken from Theodotion. See the Greek Catena. What follows occurs in the Alexandrian manuscript. (Calmet)
Haydock
"[Theman, son of Eliphaz, he, as the Syriac book is rendered, lived in the land of Ausites, on the borders of the Euphrates. His former name was Jobab, but Zareth was his father, from the sun rising."] or eastern country. (Haydock)
Calmet
Job might very well be the 5th or 6th from Abraham, if he were a contemporary with Moses, as Levi and Amram would live at the same time with Rahuel and Zare; (See 1 Paralipomenon 1:35, 44.) so that this tradition agrees with history. But what is said of the Syriac version is not so certain. (Calmet)
Calmet
Some think the Syriac or Arabic was the original text, as the Greek seems to indicate, outos ermeneuetai ek tes Suriakes Biblou, en men ge katoikon, etc. The passage at the end, where this is repeated, may be an interpolation, as the latter part seems rather to belong to Job. For how could Theman have both Eliphaz and Zareth for his father? Grabe therefore, marks it as such. It would be too long for us to transcribe (Haydock) the praises which the Fathers have given to Job, and the resemblance which they have discovered between him and Jesus Christ. See Hebrews 4:15 and 13:12.; Tertullian, patient.; St. Chrysostom, hom. xxxiv. in Matt. St. Ambrose, in Psalm 37:21., observes, that his behaviour on the dunghill was the greatest condemnation of satan, who fell by pride, though so highly favoured. (Calmet)
Worthington
Besides the literal sense of this book, which displays the trials and victories of Job, we may consider him as a lively figure of Christ; who was perfectly innocent, and yet a man of sorrows: we may raise our minds to the contemplation of the greater glory which will attend the bodies of the just, after the resurrection; and, above all, we may discover lessons of morality, enforcing the observance of every virtue, and particularly of patience and resignation. (St. Gregory, etc.) (Worthington)
Haydock
The books of Machabees, which are the only remaining pieces of sacred history, might have been here inserted, as they are in Calmet's edition, that so all the historical part might come together. But it is more common to place those books after the prophets. They only relate a few of the transactions which took place during the 400 or 500 years preceding the Christian era. The rest must be borrowed from Josephus, or from profane authors. It would, however, be proper to read those books, and to have an idea of that period, before we attempt to explain the prophecies. (Haydock)
42:16
THE BOOK OF PSALMS
42:3
Iob here simply ackowledged his error in speaking so much in defence of his owne innocencie, and so litle of Gods prouidence in afflicting him, for his more merite, and Gods more glorie.
42:6
Before he defended a truth against his opposite freindes, now with more resignation he contented himself with his affliction.
42:7
7. You haue not spoken right, as my seruant Iob] Holie Iob being throughly tried God by his sentence condemned the error of Iobs freindes, and iustified his assertion. in the fornace of tribulation, and by diuine instruction confirmed in perfect patience, and other vertues, God at last gaue sentence, condemning the guiltie, and iustifying the innocent: in plaine termes prononcing that Eliphaz, Baldad, and Sophar had not spoken right before him, as his seruant Iob. And so these three being conuinced, that notwithstanding their former pretence of defending Gods cause, they had erred, and Iob had maintained the truth, they submitted themselues as faultie, and humbly did penance, bringing their oblations for sacrifice to Iob, as they were commanded. v. 8. &. 9
As for Eliu the last disputer, persisting more vehemēt in his errour when others ceassed from contention, he was sufficiently condemned in his felowes. And the rather for that true point of his owne doctrine (ch. 33. v. 14) that God speaketh once, and repeteth not the same, the second time. For it was euer a general rule, Errors ought not to beholden stil, being once condemned. Much lesse raised againe being hertofore buried. that when God once reueiled anie thing by publique fact, or vnto competent witnesses, it sufficed for euer, to al reasonable men, and so Eliu might applie the sentence to himselfe, which God had denounced to his three freindes, in the same cause. Much lesse are Protestantes excusable, which not only persist S. Aug. deside & oper S. Cyprian. li. 4. ep. 2. in errors cōdemned in their owne felowes, as in Luther, Caluin, Beza & others, but also in other old heresies: as their doctrine of iustification by only faith condemned in the Apostles time: their denying the cerimonies of Baptisme, & the Sacraments of Confirmation: & of Penance, condemned in the Nouatians: or that patient sustaining of worldlie losses, and other afflictions, such as Iob Apud Euseb. li. 6. c. 35. Gen. 2. 4 7 Exod. 23. Deut. 15. suffered, are not satisfactorie, or meritorious workes.
42:8
8. Take seuen oxen, and seuen rammes.] In the number of seuen is a mysterie Numbers mystical. of perfection and fulnes, often vsed in holie scripture. For God creating the world and al thinges therin, in six dayes, rested the seuenth. Seuenfold punishment was required for Cain. Seuen payres of cleane beastes were conserued in Great or manie sacrifices for great offences. Deuotion of him that offereth sacrifice increaseth the effect. Prayers of holie men or Sainstes derogate not from Christ. in Noes arke. And in the law the ground rested from tillage the seuenth yeare. with innumerable the like. As S. Gregorie in this place, and other Fathers note in their workes. Also twise seuen victimes offered in sacrifice, import the greatnes of these mens offence in accusing Iob, and in auouching their false opinion.
8. Iob shal pray for you. Neither had so manie sacrifices sufficed, as S. Chrisostom obserueth, Orat. 5. in Iudaeos, vnles Iob also had prayed for the offenders. VVhere we see that both Sacrifice, & the deuotion of him that offereth it, haue their effectes: whereof commeth the distinction vsed in Scholes, of Opusoperatum, and Opus operantis. As it is manifest likewise, that mediation of one man for an other, did not derogate from Gods benigne mercie, in the law of nature, wherein these men liued. Nor now from Christes mediation, in the law of Grace. 2. Cor. 1. v. 11.
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Iob did penance both for himself and others.
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In that he had al other thinges duble, and children in the same number as before, it is a signe that the former perished not but died in good state.
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St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 3.5
… 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,” and again “as far as the hearing of the ear I have heard thee before, but now mine eye hath seen thee, wherefore I have held myself to be vile, and am wasted away, and I consider myself to be earth and ashes.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 33
… but now mine eye hath seen Thee; wherefore I have made myself vile, and have melted away; and I accounted myself earth and ashes.”
St Augustine of Hippo † AD 430 City of God 22.29
… Possibly it was this great power of vision which was temporarily communicated to the eyes of the holy Job while yet in this mortal body, when he says to God, “I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee: wherefore I abhor myself, and melt away, and count myself dust and ashes;”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.16
… When Job understood this with a purer intensity of heart, he added to his own answer these words: “I used before now to hear of Thee by the hearing of the ear; but behold now mine eye seeth Thee: therefore I abhor myself and melt away, and account myself but dust and ashes.”
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St Jerome † AD 420 The Letters of St. Jerome 133.13
… Of this fact I shall, if God gives me grace, give a full explanation in the work which I have promised ; in this letter it must suffice to say that they are called righteous, not because they are faultless but because their faults are eclipsed by their virtues. In fact Zacharias is punished with dumbness, Job is condemned out of his own mouth,
… Well, then, from the beginning of the book to the words of Job, the Hebrew version is in prose. Further, from the words of Job where he says, “May the day perish wherein I was born, and the night in which it was said, a man-child is conceived,” to the place where before the close of the book it is written
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.22
137. The Lord Himself, when He was displeased with the three princes who had not deferred to holy Job, wished to pardon them through their friend, so that the prayer of friendship might win remission of sins. Therefore Job asked and God pardoned. Friendship helped them whom arrogance had harmed.
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St John Chrysostom † AD 407 Homilies on First Thessalonians 1
… But when? When they also pleased God, then they put their enemies to flight. And what need, you say, of prayer from another, when I myself please God? Never, O man, say this. There is need, aye, and need of much prayer. For hear God saying concerning the friends of Job; “And he shall pray for you, and your sin shall be forgiven you.” (
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?”
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St Ambrose of Milan † AD 397 Concerning Repentance 2.1.4
… “I count all things but dung, that I may gain Christ,” and he, through evil report and good report, attained to pleasing Christ. For he had read that Abraham, when confessing himself to be but dust and ashes, in his deep humility found favour with God. He had read how Job, sitting among the ashes, regained all that he had lost.
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Postquam Dominus redarguit Job de incauta locutione, quae superbiam sapere videbatur; quia scilicet intantum se justum asserebat, quod hoc quibusdam videbatur in derogationem cedere divini judicii; ideo Job humiliter convictum se reputans respondet, primo quidem confitendo divinam excellentiam quantam ad potentiam; unde subdit: Respondens autem Job Domino dixit, Scio quia omnia potes: et etiam quantum ad scientiam; unde subdit: Et nulla te latet cogitatio: per quorum primum confitebatur, quod Deus poterat adversitatem removere a diabolo inductam, quam Dominus sub figura Behemoth et Leviathan descripserat; per se-
ducatum. Ubi considerandum est, quod Dominus operationem suam, quam exercet in malos, contra superbos manifestare incipit: et in superbis narrationem terminat, ut ostendat hoc praecipue Job fuisse timendum, ne diabolus qui eum expetierat ad tentandum, praecipue eum ad superbiam inducere conaretur, ut sic transferretur in regnum ipsius: et ideo cavere debebat affectum et verba quae superbiam saperent.
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cundum autem recognoscit se interius fuisse aliqua cogitatione superba pulsatum, quod Deum non latuisse recognoscit; et ideo consequenter invehitur contra eos qui divinam providentiam negant, dicens: Quis est iste qui cela! consilium absque scientia? idest quis est tam temerarius et stultus qui dicit humanum consilium posse celari a Deo absque hoc, quod Deus illud cognoscats? Ex consideratione autem divinae excellentiae procedit ad considerationem propriae culpae, cum subdit: Ideo insipienter locutus sum, idest debitam reverentiam non exhibens divinae excellentiae in meis verbis: Et quae ultra modum excedunt scientiam meam, scilicet culpam confitendo, idest discutiendo divina judicia.
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Et quia insipienter locutus sum, de cetero loquar sapienter; unde subdit: Audi et ego loquar, meam scilicet culpam confitendo. Et quia locutus sum quae excedunt scientiam meam, de cetero de ea non audeo loqui, sed solum de his interrogare; unde subdit: Interrogabo te, scilicet petendo, orando, pulsando, et responde mihi, scilicet interius instruendo.
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Quare autem sic mutatus sit, ostendit subdens: Auditu auris audivi te: scilicet olim cum insipienter loquerer, nunc autem oculus meus videt te, idest plenius te cognosco quam prius; sicut id quod videtur oculis, certius cognoscitur quam quod aure auditur: profecerat enim tum ex percussione, tum ex revelatione divina.
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Quanto autem aliquis magis Dei justitiam considerat, tanto plenius culpam suam recognoscit; unde subdit: Idcirco ipse me reprehendo, propriam scilicet culpam considerando. Et quia non sufficit culpam confiteri, nisi sequatur satisfactio; ideo subdit: Et ago poenitentiam in favilla et cinere, in signum scilicet fragilitatis naturae corporeae: convenit enim humilis satisfactio ad expiandam superbiam cogitationis.
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Quia ergo superius Dominus redarguerat Eliha et etiam Job, nunc tertio redarguit amicos ejus, inter quos praecipuus erat Eliphaz: quod patet ex hoc quod primo loqui inceperat; unde dicitur, Postquam autem locutus est Dominus verba haec ad Job, dixit ad Eliphaz Themanitem: Iratus est furor meus in te et in duos amicos tuos, scilicet Baldad et Sophar. Ubi considerandum est, quod Elihu ex imperitia peccaverat, Job autem ex levitate; et sie neuter eorum graviter peccaverat; unde nec Dominus dicitur iratus fuisse contra eos: sed contra tres amicos Job graviter dicitur fuisse iratus, quia graviter peccaverant perversa dogmata asserendo, ut supra habitum est; unde subdit: Quoniam non locuti estis coram me rectum, idest fidelia dogmata, sicut servus meus Job, qui scilicet a veritate fidei non recessit.
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Pro gravibus autem peccatis expiandis antiqui consueverunt sacrificia offerre; unde subdit: Sumite ergo vobis septem tauros et septem arietes, quia scilicet ipsi erant duces populorum. Septenarius autem est numerus universalitatis; unde septenarius sacrificiorum competit ad gravium delictorum expiationem. Sed quia infideles per fideles Deo conciliari debent, subdit: Et ite ad servum meum Job, ut scilicet eo mediante reconciliemini mihi, et offerte pro vobis holocaustum, ut scilicet vos satisfaciatis, qui peccastis. Sed vestra satisfactio indiget fidelis viri patrocinio; unde subdit, Job autem servus meus orabit pro vobis; qui scilicet dignus est exaudiri propter suam fidem; unde subdit: Faciem ejus, idest deprecantis, suscipiam, scilicet exaudiend ejust orationem, Ut non imputetur vobis stultitia, scilicet infidelis dogmatis: et hoc exponit, subdens: Neque enim locuti estis coram me rectum, sicut servus meus Job.
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Accepta autem spe veniae, implleverunt quod eis fuerat mandatum; unde sequitur: Abierunt ergo Eliphaz Themanites, et Baldad Suhites, et Sophar Naamathites, et fecerunt sicut locutus fuerat Dominus ad eos: et ita per obedientiam et humilitatem suam digni facti sunt ut pro eis oratio Job exaudiretur; unde sequitur: Et suscepit Dominus faciem Job, rogantis scilicet pro amicis suis.
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Nec solum humilitas amicorum efficaciam praestitit ejus orationi, sed etiam humilitas propria; unde subdit: Dominus quoque conversus est, scilicet a furore in elementiam, Ad poenitentiam Job cum oraret pro amicis suis: dignum enim erat ut qui pro levi suo peccato humiliter poenitetbat, etiam aliis gravior peccantibus veniam impetraret. Plus autem prodest unicuique sua poenitentia quam aliis: unde si oratio et poenitentia Job meruit emotionem indignationis divinae ab amicis, multo decentius fuit ut etiam ipse ab adversitate liberaretur. Et quamvis Job spem suam non referret ad prosperitatem temporalem recuperandam, sed ad consequendam futuram felicitatem, Dominus tamen ex abundantii etiam prosperitatem temporalem ei restituit, secundum illud Matth. 6: « Primum quaerite regnum » Dei et justitiam ejus, et haec omnia adjicientur » vobis. » Et hoc quidem tempori erat congruum, propter statum veteris testamenti, in quo temporalia bona promittebantur: ut sic per prosperitatem quam recuperaverat, aliis daretur exemplum ut converterentur ad Deum. Erat etiam congruum personae ipsius Job, cujus apud aliquos opinio erat laesa propter multiplices adversitates quae supervenerant ei: et ideo ut ei famam restitueret, ad statum majoris prosperitatis eum reduxit; ideo sequitur: Et addidit quoque Dominus omnia quae fuerant Job, duplicia.
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Inter adversitates autem Job quasi praecipua erat, quod fuerat ab amicis suis desertus: et ideo hujusmodi adversitatis primo remedium ponitur, cum dicitur: Venerunt autem ad eum omnes fratres sui, et universae sorores suae, et cuncti qui noverant eum prius: in quo designatur pristinae amicitiae recordatio: Et comederunt cum eo panem in domo ejus: in quo designatur redditus ad antiquam familiaritatem: Et moverunt super eum caput, scilicet compatiendo afflictioni ipsius. Et quia non solum oportet afflictis compati, sed etiam eorum afflictioni remedium praebere, primo quidem praebuerunt remedium ejus interiori dolori per consolatoriam verba: unde subdit: Et consolati sunt eum super omne malum quod intulerat Dominus super eum. Secundo autem adhibuerunt subventionis remedium contra exteriores inopiam. Et quia amiserat et animalia in campis, et supellectilia in subversione domus; ideo in utroque ei subveniunt: sequitur enim: Et dederunt ei unusquisque ovem unam, quantum ad animalia; et inaurem auream unam, quantum ad supellectilia.
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Hoc autem modicum fuisset ad reparationem ipsius: sed Dominus manum suam adhibuit ut ex eis in majora proficeret; unde sequitur: Dominus autem benedixit novissimis Job, scilicet multiplicando ea, magis quam ejus principio, idest quam primae ejus prosperitati. Est enim potens facere plus quam intelligimus aut petimus, ut dicitur Eph. 5. Desideraverat autem Job supra 29, ut esset juxta menses pristinos; sed Dominus ei majora restituit et in duplo, ut supra dictum est; unde sequitur: et facti sunt ei quatuordecim millia ovium: supra enim c. 1, dictum est quod fuit possessio ejus septem millia ovium; et sex millia camelorum: nam primo habuerat tria millia camelorum, ut supra dictum est: fuerant ei quingenta juga boum; unde hic duplum ponitur, cum dicitur, Et mille juga boum: supra etiam dictum est quod habuerat quingentas asinas; sed hic duplum ponitur, cum sequitur: Et mille asinae.
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Amiserat autem non solum possessiones, sed etiam filios, qui ei resituuntur, sed non in duplum: sequitur enim, Et fuerunt ei septem filii et tres filiae: cujus ratio duplex potest esse: una perinens ad futuram vitam: quia scilicet filii quos habuerat, non totaliter ei perierant, sed reservabantur in futura vita, cum eo victuri; alia ratio potest esse quantum ad vitam praesentem: nam si duplicatis ceteris rebus, etiam numeros filiorum esset duplicatus, non videretur fortuna domus augmentata fuisse, quia eamdem quantitatem in bonis ejus unusquisque filiorum habuisset quam prius; et ideo decencius fuit ut proles ei augeretur non numero, sed magis in valore; quod occulte insinuatur in filiabus, quae pulcherrimae fuisse leguntur: quarum pulchritudini etiam nomina conveniunt: sequitur enim: Et vocavit nomen unius Dem, scilicet propter claritatem ejus, et nomen secundae Cassiam, quae est species aromatica, propter suavitatem ipsius, et nomen tertiae Cornustibii: est autem stibium, quo mulieres utuntur ad ornatum oculorum, secundum illud 4 Reg. 9: « Depinxit oculos stibio, et ornavit caput suum: » quod quidem stibium in cornu a mulieribus conservator, ut habeant ipsum paratum, cum opus fuerit.
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Unde vocavit eam Cornustibii ad designandum abundantem pulchritudinem oculorum: unde et de pulchritudine earum subditur: Non sunt autem inventae mulieres speciosae sicut filiae Job in universa terra: propter quod etiam datur intelligi quod filii ejus erant in virtute praecellentes: sequitur enim, Deutiqve eis pater suus hereditatem inter fratres earum, scilicet ad designandam convenientiam virtutis in utrisque. Quia Job etiam in proprio corpore fuerat flagellatus, ad--- ditur ei ad prosperitatis augmentum longitudo dierum; unde sequitur: Vixit autem Job post flagella haec, centum quadraginta annis.
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Et ut intelligatur toto hoc tempore in prosperitate vixisse, subdit: Et vidit filios suos, et filios filiorum suorum usque ad quartam generationem: et ista prosperitas datur intelligenti durasse usque ad mortem: unde sequitur: Et mortuus est senex, quod pertinet ad diuturnitatem vitae, et plenus dierum, quod pertinet ad vitae prosperitatem. Unde supra c. 7, ad significandum suam adversitatem, dixit: Sicut et ego habui menses vacuos. Unde et per plenitudinem dierum designatur abundantia ipsius, et quantum ad bona fortunae, et quantum ad bona gratiae, quibus perductus est ad futuram gloriam, quae durat per omnia saecula saeculorum, Amen.
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v. 4 « Respondens autem Tob Domino dixit:
Descriptionibus istis Iobus altissimo sensu divinae potentiae et scientiae est imbutus et quidem tali cognitione, quam practicam, pro vita, moribus, sentiendi ratione efficacissimam dicere debemus; theoreticam enim ipse lam saepius et valde praeclaram professus erat; cf. 9, 4-10; 12, 1-25; 26, 5-14; 28, 23-28; attamen non illam pro se applicationem collegit, quam nunc a Deo reprehensus et de iisdem rebus monitus toto animo complectitur.
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v. 2 scio, quia omnia potes et nulla te latet cogitatio » ; — hebr. nullum bo (molimen) £i? prohibeturi. e. nemo US SR prohibere potest vel impedire, quominus consilia sua exsequar ' (cf. Mar. Malv. W. Zsch. P. Le Hir). Quae consilia sapientissima esse, in ipsa rerum administratione el animalium indole tamquam in imagine quadam Iobo ostensum est; unde non restat, nisi ut humiliter agnoscat id quod Deus ei exprobraverat 38, 2. Id iam facit, eadem verba ad se applicans seque Dei verbis reprehendens;
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v. 3 « quis est iste qui celat consilium absque scientia? ideo insipienter locutus sum et quae ultra modum excederent scientiam meam »; — cf. 38, 2; sibi haec verba dicens, ex animo Dei in se sententiae subscribit, eam plane agnoscit et laudat. Humilis est culpae confessio; audaciorem loquendi modum et acriores illas expostulationes damnat °, se Dei consilio tenebras offudisse, id obvolvisse suis verbis et querelis; enun- 1. Ita etiam LXX &8vvacet 6é cot o$8év; item vet. lat. 2. Quare B. perperam v. eiieit, censens eum omnino praeter rem praemitti, —. tiwi et non intellexi, maiora quam pro me, et nescivi (hebr.). Bene = S. Thom. culpam Iobi in eo ait consistere, quod debitam reverentiam | non exhibuerit divinae excellentiae in verbis et quod divina iudicia discusserit. Praedicat nunc Iobus Dei scientiam, ignorantiam suam cum emphasi effert. Uti superbia peccati est initium, ita quam primum quis a Deo edocetur, humilitatem profitetur; antea Iobus de sua scientia nounihil gloriatur (12, 2. 3), iam nune non solum Dei vituperationem amplectitur, verum etiam, quae Eliu ei exprobraverat 34, 35; 35, 16 et hebr. 34, 18 scil. locutionem absque scientia et arrogantiorem humiliter agnoscit et in se reprehendit. Et quid in loquendi modo praecipue reprehensione dignum sit, indicat
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v. 4 « audi et ego loquar; interrogabo te et responde mihi »; — ita scil. antea cum Deo expostulaverat, Deum in ius vocans et ab eo vehementi impatientia rationem exigens, cur innocentem affligeret; cf. 13, 22 et seq.; hisce se insipienter et arroganter locutum esse (v. 3) fatetur. Haec explicatio optime congruit, neque insuetum est Iobum ita verba priora allegare (cf. 27, 13 et seq.). Aliae explanationes plus minusve eontortae videntur; aut volunt dici: precor, ut si quid interrogavero, me benigne doceas (cf. Ol. S. Thom. Pin. Cod. Malv. Men. W. P.) aut: si quid dixi, dictum a me volo interrogando ut docear, precando ut tu erudias ignorantem (cf. Pin. Del.). Sed in priore iam Ol. advertit, mirum esse, quod Iobus post talem precationem iam nihil a Deo interroget; alteri vero verba ipsa minime congruunt. Alii demum volunt haec ut Dei verba a Iobo allegari: ita ad me dixisti, o Deus; iam responsum meum est v. 5. 6 : pater peccavi, miserere mei (ZscA.). At commodius et facilius ex v. 3 fluunt verba, ut iam Cord. optime advertit : « haec illa duo verba sunt, quae 13, 22 insipienter locutus est, dicens Deo: voca me et ego respondebo..., de quibus, ut a se nimis audacter ac temerarie dictis se dolere significat » ; ita quoque Tir. ! ete recentioribus Umbreit, Hitz.? et, ut videtur, Le Hir. Cur et quomodo ad hanc sui accusationem. adductus sit, explanat
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v. 5 « auditu auris audivi te, nunc autem oculus meus vidit te »; — « quasi diceret : Domine, verum est me antea audivisse, cum verba fierent de tua maiestate, sed nunc ipsam alia ratione cognosco, et quidem ut me tibi penitus subiiciam » (Cord.); comparationem. instituit inter cognitionem priorem et eam quam nunc habet, et dicit se tantum profecisse, ut oculos aperuisse et visum recepisse sibi videre- videtur oculis certius cognoscitur quam quod aure auditur » (sim. Of. S.Greg. Mar. Vav. Men. W.); vidit certe ad ipsam Theophaniam referri debet, qua Deum visibili quadam specie praesentem videt vel scit in turbine, eumque loquentem percipit ita, ut cum visione corporali maior etiam mentis illustratio coniuncta sit (cf. Tir. Calm. Cod. Gord.). Huius autem fructum ostendit
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v. 6 «idcirco ipse me reprehendo et ago poenitentiam in favilla et cinere »; — hebr. propterea aversor et ago poenitentiam in pulvere et cinere; dicta aversor, abominor, detestor : poenitentis animi symbola externa sunt sedere, iacere in pulvere et cinere; cf. Ion. 3, 6. Dan. 9, 3; « convenit enim humilis satisfactio ad expiandam superbiam cogitationis » (S. Thom.). Ita Iobus dolet, retractat, expiat audaciores animi motus. Quidquid igitur in eius verbis offensioni esse poterat vel reverentiam Deo debitam laedere, Elu sermonibus, Dei reprehensione, lobi confessione et poenitentia abunde est notatum, eastigatum, retractatum.
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Hisce peractis restat, ut lobi innocentia praeclarum ferat a Deo testimonium coram lobi accusatoribus tribus. Quae sequuntur, iam prosa oratione proponuntur. Deus lobo testimonium dat primo illos tres reprehendens, lobum veram sententiam defendisse statuens eumque ut suum fidelem servum declarans. Haec tria proponuntur v. | « Postquam autem locutus est Dominus verba haec ad Iob, dixit ad Eliphaz Themanitem : iratus est furor meus in te et in duos amicos tuos, quoniam non estis locuti coram me rectum, sicut servus meus Iob » jc hebr. non estis locuti de me recrum, proprie stabilitum, id quod stat, i. e. veritatem obiectivam. Illorum igitur sententia a Deo reiicitur, ut lobus eam reiecerat; erat autem : lobum esse scelestum, et aerumnas semper esse scelerum castigationes. Deus irascitur; ergo errorem hunc dogmaticum sua culpa vel admiserunt vel contumaciter retinuerunt, quamvis Iobus eos dedoceret. Deus ad Eliphaz verba dirigit; erat igitur inter illos praecipuus (cf. O/.), uti 2, 11 primo loco nominatur et etiam primus semper disceptationis ordinem excipit (cp. 4. 15. 22). Graviter monet et recte Cord. : « est in hoc mirabile ac stupendum iudicium Dei, quod hi qui iudicio suo se putabant recta locutos, immo et causamiustitiamque Dei egregie propugnasse, Dei iudicio coarguuntur atque damnantur ut impie locuti ». Mirantur aliqui, cur de Eliu non fiat mentio (cf. Tir. Calm.), immo non verentur, eum tribus illis reprehensis accensere (cf. Pin.: « Eliu quod aliis dicitur, sibi dictum existimet»; Cord.), vel etiam putant eum Dei silentio gravius puniri; . prorsus enim negligi eum dicunt ac fastidiri, quippe qui ob incredibilem fastum ne reprehensione quidem dignus sit (cf. Tir.). At immerito. Eliu non numeratur inter reprehensos, quia vera locutus est. Dei silentio revera approbatur, et omnino veritati consonum est, quod Cod. non admittit : multi existimant manere sarta tecta eius hypomnemata et commendari a Domino (cf. Mar.). Compellatur Iobus a Deo eadem honorifica appellatione, qua ante pugnam; unde praeclarum documentum fidelitatis in Dei servitio etiam tempore durissimae probationis ei a Deo exhibetur (cf. S. Greg.). Et complacet sibi [Deus in repetitione huius tituli honorifici; v. 8 ter eum ita compellat; « observa etiam, quemadmodum appellatione servi iustum honorans, Iobum famulum suum vocet, idque non semel, sed saepius facit » (Ol.). Deinde secundo lobus a Domino honoratur, dum sollemmi modo intercessor constituitur a Deo et sacerdos ad tres illos expiandos. Quem scelestum traduxerunt, iam supplices adire debent tamquam virum Deo gratissimum, qui zpsis peccati veniam a Deo obtineat; ita v. 8« sumite vobis septem. tauros ct septem arietes et ite ad servum meum lob et offerte holocaustum pro vobis; Iob autem servus meus orabit pro vobis. Faciem eius suscipiam, ut non vobis imputetur stultitia, neque enim locuti estis ad me recta, sicut servus meus Iob »; — bene Ol. : « numerus septenarius in Scriptura in honore est et perfectus censetur; perfectas igitur hostias offerre iubentur, utpote qui gra- : via peceata admisissent » (sim. S. Thom. Pin. Cord.). Locus est notatu dignus, quo sancti viri apud Deum intercessio efficax ab ipso Deo commendatur (cf. Ex. 32, 31. Num. 412, 13; 16, 37; 21, T. Deut. 9,18. 4 Reg. 7, 5; 12, 23. 3 Reg. 13, 6. Iudith 8, 28-31. 4 Esdr. 6, 10 etc. — alia intercessionis exempla); — iam si amici Dei in terra peregrinantes adiri possunt, ut pro nobis orent, quare non iidem in gloria consummati Deoque quam maxime uniti? Praeclarum igitur habemus doctrinae catholicae documentum. In hebr. efficacius tantum. eius faciem suscipiam, i. e. tantum eius rationem habebo; solum propter eius orationem Deus peecati poenas ab illis non exigit (cf. Gen. 19, 21. 4 Reg. 3, 14 de hac locutione). Hebr. proprie ne faciam vobiscum stultitiam 1.e. poenam temeritatis ne vobis infligam (cf. W. Zsch. Le Hir); nominatur scil. peccatum et id quod necessitate quadam cum eo coniunctum est, poena; ita etiam "y et nyun quandoque pro poena culpae debita ponitur. Cord. vertit: « ne quid exitiale vobis contingat » — sed a vocis vera significatione alienum est. Rite LXX et vet. lat. : « et nisi propter ipsum perdidissem vos ». Fit, sicut imperatum est a Deo;
42:9
v. 9 « abierunt ergo Eliphaz Themanites et Baldad Suhites et Sophar Naamathites et fecerunt, sicut locutus fuerat Dominus ad eos. Et suscepit Dominus faciem. Iob »; — i. e. propter Iobi orationem veniam concessit amicis; uti LXX et vet. lat. habent : « et solvit peccatum eorum propter Iob ». Ergo illi, qui Iobum contemptui habebant, iam humiliter eum adeunt; « et ita per obedientiam et humilitatem suam digni facti sunt, ut pro eis oratio lob exaudiretur » (S. Thom.). Tertio Yobo victori a Deo corona imponitur, dum sanitati restitutus omnia quae amiserat duplicia recipit, ab omnibus honoratur, vitam agit prosperrimam el numerosa eaque praeclara prole felicem (v. 10-15).
42:10
V. 40 « Dominus quoque conversus est ad poenitentiam Iob, cum ora- Iob duplicia » ; — hebr. et Iahve restituit quod captum erat (abductum) Jobi * (cf. Malv. Vav. W.); alii captivitatem Iob? eius miserias et aerumnas interpretantur (cf. Cod. Zsch. Hitz.); has Deus aufert, dum oraret pro amico suo (hebr.), scil. Eliphaz, qui praecipuus omnium instar nominatur. lobus dum iniuriae acceptae immemor pro calumniatoribus suis precatur et actum exercet insignis charitatis, ipse vicloriae praemium a Domino sortitur Deo aperte ostendente, quam grata ipsi sit oratio illa pro aggressoribus fusa(cf. Pin. Cord.). Id quod in abundantissima illa bonorum largitione quoque manifestatur. Iobus, antea despectus, iterum honorifice consalutatur ab iis, qui eum reliquerant :
42:11
v. 44 « venerunt autem. ad eum omnes fratres sui et universae sorores suae et cuncti qui noverant eum prius, et comederunt cum eo panem in domo eius et moverunt super eum caput et consolati sunt eum super omni malo, quod intulerat Doininus super eum, et dederunt ei unusquisque ovem unam et inaurem auream unam»; —à. e. veniunt cognati utriusque sexus et noti (cf. 19, 13-13); fortunae restitutionem festivo convivio celebrant; ita amicitiae foedus cum felici Jobo iterum ineunt, qui infelicem deseruerant; o sortes humanas, o auram popularem! Nunc animos pandunt commiseratione plenos, quod tanta debuerat sustinere; hebr. commoti sunt super eum i. e. condoluerunt ei (cf. Mar. Calm.) ; textus lat. de capitis commotione potest in admirationis signum explicari (cf. S. Greg.), vel, ut alii volunt, in commiserationis habitum (ef. S. Thom. Pin: Men.). Demum ei in honoris testificationem, uti moris est apudorientales, munera dant. nop (Gen. 33, 19; Ios. 24, 32) explicant veteres versiones agnum, ovem; recen- tiores etymologicam significationem ex arab. eclais aliquid pensi seu ponderati i. e. genus numi apud veteres, et si R. Akibae sit fides, etiam tempore posteriore apud Africanos (cf. First C. Del. ). De valore talis numi inanis tantum coniectura exstat apud Ges. et Hitz. esse aureum numum 4 siclorum ; pyy annulum dicit vel Ab hominibus honoratus etiam ab ipso Deo praeterea maxima bonorum temporalium benedictione coram omnibus insignitur;
II. DISCEPTATIO CUM BALDAD. Cap. 18-19. . ) c) Sedestitutum et abomihaton, habitum conqueritur ab domm 19, 13-20 d) Ad praeclaram exsurgit spem, 19, 21-24, HI. DISCEPTATIO CUM SOPHAR. Cap. 20-24. . b) Impii felicitatem esse perbrevem, 20, 4-10 . c) Peccatis necessario pari ruinam, 20, 11-16. d) Impium esse diris prosequendum, 20, 417-22. . . e) Omnia in eius interitum conspirare, 20, 23-29 , . RESPONSIO A IO0BO DATA. Cap. 24 . un Atente audiit, 21,. 1-6. «o mL lw o Vrbe b) Impios saepe omni ex parte agere prospere, 21, Viii Deve c) Raro impios statim puniri, 21, 16-26. . . . . . Afr wer d) Immo impios saepe servari venda Co T 21, 27- 34. . SERMO AB Erremaz HABITUS. Cap. 22 . . . . . . à AA non tangi commodo vel incommodo, 22, 2- "Bus b) Iobum esse reum variorum criminum, 22, 6-44 . . e. c) Exemplum proponitur priscorum peccatorum, 22, 12-20. . d) Resipiscenti optima quaeque promittuntur, 22, 21-30 . . . 2 RESPONSIO A TOBO DATA, Cap. 29- 2U S erre t e err. a S 9 sr a) Deum vindicem non apparere Iobus conqueritur, 23, 1-10. b) Anxius haeret, cur innocens puniatur, 23, 11-24, 1. . e. c) Impios dominari, pauperes affligi, 24, 2-42. . . . . . d) Multa in occulto patrari scelera, 24, 13-17. . . €) Impios saepe non luere debitas poenas, 24, 18-25. . II, DISCEPTATIO CUM BALDAD. Cap. 25-26. . . . . 1. SERMO A BALBAD HABITUS. Cap. 20. s> e.. edet Neminem coram Deo summo.esse a culpa immunem, Cap. 25 XESPONSIO AS TOBOTDA TAE GIDA Ora e eire ap oE siaii er 15200) [9118 a) Iobus interlocutorem ridet, 26, 2-4 . b) Dei sublimitatem magnifice effert, 26, 5-14. . . . . . . e. d) Castitatem et iustitiam se coluisse, 34, 4-45. . . « . sson 4712 INDEX | e) Misericordiam et religionem sancte se servasse, 31, 10-28, "1 93 f) Et ceterarum virtutum testem Deum invocat, 31, 29-40. .. Va QUÆ SINT ELIU'PARTES:C . -. 4 04 2 E E PRIMUS SERMO AB ELIU HABITUS. Cap. 32-33 . d) Cur Deus hominesaffligat, exponit Iobo de Sidad reprehenso, 33, 8-2 e) Hominem malis erudiri docet, 33, 23-33. ALTER SERMO AB ELIU HABITUS. Cap. 34. . a) lobi audacius dicta carpuntur, 34, 1-9. . b) Deum esse iustum variis probatur, 34, 10-30. c) Iobum audacius esse locutum, 35, 31-37. TERTIUS SERMO AB ELIU HABITUS. Cap. 35 . e... a) Hominem sibi ipsi, non Deo, prodesse vel M 35, He 8. 5) Cur multi non audiantur, 35, 9-16. . . . QuanrUs SERMO AB ELIU HABITUS. Cap. 36-37 uá a) Deum agere provide, 36, 1-7. : : b) Deum ope tribulationum homines bs 36, 8- 45. c) Quo animo igitur calamitates subire oporteat, 36, 16-21 . d) Dei maiestas extollitur, 36, 22-33. e) Dei maiestas commendatur, 37, 1-13 . f) Quam debilis sit homo, 37, 14-24. PRIMUS SERMO DIVINUS. Cap. 38-39. a) Tobus quaestionibus de oreatione propositis $t 38, "n H. b) Iobus impar quoque est duscstiouibis de mundi cursu ordinario, 38, d) Multis convictus Iobus audaciam deponit, 39, 19-35. . ALTER SERMO DIVINUS. Cap. 40-44 . - a) Iobus infirmitatis humanae admonetur, 40, T 9 : í b) Divinae potentiae documentum deus in Behemoth, 40, 10- I9. c) In Leviathan humana illustratur infirmitas, 40, 20-41, 2. d) Eius robore et membris commendatur Dei potentia, 41, 3-15 €) Item terrore eius et virtute invicta, 41, 16-25, a) Yobum poenitet temeritatis, 42, 44 be . b) Tobi innocentia declaratur, restituitur eere 42,7 7 46. TRENT
42:12
v. 12 « Dominus autem benedixit novissimis Iob magis quam principio eius ; et facta sunt ei quatuordecim millia ovium et sez millia camelorum et mille iuga boum et mille asinae »; — ulterior est v., 10 declaratio; principium est prior eius ante calamitatem prosperitas, prior illa vitae epocha; « desideraverat Iob supra (29, 2), ut esset iuxta menses pristinos; sed Dominus ei maiora restituit » (S. Thom.). Ad haec bona accedit benedictio prolis
42:13
v. 13 « e£ fuerunt. ei septem filii et tres filiae »; — S. Thom. advertit : « filii ei restituuntur, sed non in duplum; cuius ratio duplex potest esse : una pertinens ad futuram vitam; quia scil. filii quos habuerat non totaliter ei perierant, sed reservabantur * in futura vita cum eo vieturi; alia ratio potest esse quantum ad vitam praesentem : nam si duplicatis ceteris rebus etiam numerus filiorum esset duplicatus, non videretur fortuna domus augmentata fuisse, quia eandem quantitatem in bonis eius unusquisque filiorum habuisset quam prius; et ideo decentius fuit, ut proles ei augeretur non numero, sed magis in valore; quod occulte insinuatur in filiabus, quarum pulchritudini etiam nomina convenerunt » ;
f) Se posse innocentiam suam coram Deo tueri, 13, 13- 21 RAN Y. i g) Hac spe deiectus Deum misericordem implorat, 413, 22-98. . . . . . h) Vitam esse miseram et ab origine immunda culpis obnoxiam, 14, 1-6. i) Vitam hanc tantum semel concedi, 14, 7-12 e e . . . . ALTER DISPUTANTIUM CONGRESSUS. Cap. 135-21, I. DISCEPTATIO CUM ELIPHAZ. Cap. 45-17. a) Iobus vehementer reprehenditur, 15, 1-6. AO Mee b) Ignorantiae et superbiae arguitur, 15, 7-13 . . . .. v5 rey e e c) Neminem esse iustum coram Deo, impios terroribus exagitari, 15, 14-24 d) Impiis ingruere ruinam, 15, 25-33, . . RESPONSIO A I0BO DATA. Cap. 16-17 . . e e.. a) Molestos consolatores perstringit, 16, 1-6. . BV. b) Suos proponit dolores aliorumque ludibria, 16, 7-18 c) Deum invocat innocentiae testem, 16, 19-17,10.
42:14
v. 14 «et vocavit nomen unius Diem, et nomen secundae Cassiam et nomen tertiae. Cornu stibii »; — Dies i. e. clara, lucida, pulchra ? ut dies; cassia planta est aromatica, apud veteres maximi aestimata (cf. Ps. 44, 9), cinnamomi similis (Laurus Cassia, Linn. cf. Winer, s. v. Fürst C. Fillion l. c. p. 21); hebr. cornu fuci, vasculum pigmentorum; slibium adhibebant feminae ad oculorum supercilia pingenda, ut oculi pulehriores ac splendidiores apparerent; dicitur itaque filia Iobi natura et forma tam elegans ac venusta fuisse, ac si mulierum ornamenta arte et industria maxima applicuisset. Quare subditur
42:15
v. 15 « non sunt autem inventae mulieres speciosae sicut filiae Iob in universa terra ; deditque eis pater suus hereditatem inter fratres earum » , — hac: re denuo proditur, lobum non fuisse Israelitam, cum lege ( Nm 27,8) tum tantum filiae Aereditatem acciperent, si filii non adessent. Ipse demum benedictione longaevitatis abundanter potitur ;
42:16
v. 16 « vixit autem Iob post haec centum quadraginta annis et vidit filios suos et filios filiorum suorum usque ad quartam generationem; ve LT erar tuus est senez et plenus dierum »; — post haec i. e. post calamitatem illam ; LXX et vet. lat. addunt : « et omnes anni vitae eius fuerunt ducenti quadraginta octo ». Fruitur lobus illa benedictione, quam Ps. 121 celebrat; inter alia : e£ videas filios filiorum tuorum. Plenus dierum, hebr. saturatus diebus non vitae taedium significat, sed vixit longam et felicem aetatem, saturam bonis omnibus, quae homini concessa sint (cf. Malv. Pin.); sim. Gen. 25, 8; 35, 29. In textu graeco et in vet. lat. adduntur quaedam alia, ad Iobi vel Iobabi 4 genealogiam spectantia, quae tamen S. Hier. cum ab hebr. exsulent suae versioni minime addidit; et iure quidem optimo ; nam illa non a libri sacri auctore, sed ab interprete graeco vel ab alio potius profecta esse, verba ipsa satis produnt: oùtoç épwnveúetat èx tùs aupuxxzis Biou. Immo prima quae adnectuntur verba, aperte interpolatorem Christianum produnt : yéygozza: 62, aücüy md)» dyucvíoec Sat eS’ v ó xóptog dvíaractw. Quare prorsus negligenda sunt. Placet explanationi libri Iob finem imponere verbis S. Chrys. : «quisquis igitur librum hunc legerit, athletam hune strenuum tamquam exemplar archetypum intuens, fortitudinem eius imitetur, patientiam aemuletur, at viam eandem insistens et fortiter contra omnes diaboli machinas dimicans, bonis quae diligentibus Deum promissa sunt, potiri mereatur ». E INDEX e) Anxie quaerit, cur Deus iustus pium affligat, 10, 1-7. . . . s.: f) Deum ad misericordiam flectere conatur, 10, 8-17 . g) Ut paululum respirare liceat, petit, 10, 18-22. s s s o . «sss a) Iobum pati minora quam mereatur, 14, 1-6 . e . . . ME dom b) Dei sapientiam et potentiam esse immensam, 11, 7-12 . .
42:6
… With the disappearance of public penance, the clergy and the faithful on the Wednesday of the Ashes had ashes imposed on their heads as a sign of penance, a practice already observed in the Old Testament (Job 42:6; Judith 4:16; Jonah 3:6, etc.) and known also to the pagans. …
42:7
… In the final intervention, God humbles E. and commands him to appease His wrath through Job's intercession (Job 42:7-9).
Theman (Heb. Tēmān, Gr. Θαψάν)
T. is in fact used as a synonym for Edom (Obad. 9) or placed in parallelism with Edom (Jer. 49:7, 20). The Temanites were famous for their insight and wisdom (Jer. 49:7; Obad. 8; Bar. 3:22); the most subtle of Job's interlocutors was Eliphaz the Temanite (Job 2:1; 4:1; 15:1; 22:1; 42:7, 9). In the Byzantine era (Eusebius, Onomast., 96, 20) the name was used for a military post located 15 miles from Petra, perhaps corresponding to el-Meqdes: here, however, there are …
42:8
is also a dogma of faith proposed by the ordinary magisterium and widely attested by Scripture, both of the Old Testament (e.g., Gen. 18:22-32; 20:7: Abraham intercedes for Sodom and will intercede for Abimelech; Ex. 32:11-14; Num. 14:13-20: Moses intercedes for the people; 1 Sam. 7:8 ff.; Samuel; Job 42:8: Job), and of the New (e.g., the plural form in the petitions of the Pater; Acts 7:60; 12:5; Rom. 15:30; Eph. 1:15; 6:8-20; 1 Tim. 2:1-4; Jas. 5:16-18), as well as by the documents …
… In the Bible itself mention is made of various sacrifices outside the chosen people (the Midianite Jethro, Moses' father-in-law, Ex. 18:20; Balaam, Num. 23:1, 13; Job, Job 1:7; 42:8) not to speak of the sacrifices in use among the Canaanite peoples (Lev. 18:21; 20:25). Accordingly Moses regulated and consecrated to the worship of the true God a ceremonial already …
42:9
BALDAD (Hebrew: Bildadh). - One of the three figures (with Eliphaz and Zophar) who went to their common friend Job (v.) to comfort him in his misfortunes (Job 2:11; 8:1; 18:1; 25:1; 42:9).
42:17
… His country is 'Uš, a region between Edom and northern Arabia, as can be deduced from Jer. 25:20-24; Lam. 4:21, and as the addition to the Greek version Job 42:17 explicitly affirms; the indications concerning Job's friends (Job 2:11) agree in this sense as well: Eliphaz (v.) of Theman, a region certainly Idumean (Gen. 36:11-15; Jer. 49:7), …
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.