Againe Iob describeth the miseries of mans life. 3. Neuertheles Gods great prouidence towards him. 7. professeth his beleefe of the Resurrection.
1Man born of a woman, living for a short time, is filled with many miseries.L'uomo nato di donna, ha corta la vita, e di molte miserie è ricolmo.MAN borne of woman, liuing a short time, is replenished with many mseiries. Who as a flowre comethHomo natus de muliere, brevi vivens tempore, / repletur multis miseriis. 2Who cometh forth like a flower, and is destroyed, and fleeth as a shadow, and never continueth in the same state.Egli spunta, ed è reciso qual fiore, e fugge com'ombra, nè mai si resta in un medesimo stato.forth and is destroyed, & fleeth as a shadow, & neuer abideth in the same state.Qui quasi flos egreditur et conteritur, / et fugit velut umbra, et numquam in eodem statu permanet. 3And dost thou think it meet to open thy eyes upon such an one, and to bring him into judgment with thee?E tu stimi degno di te l'aprir sopra cosa tale i tuoi occhi, e il chiamarlo al tuo giudizio?And doest thou counte it a worthy thing to open thine eies vpon such an one, and to bring him with thee into iudgement?Et dignum ducis super hujuscemodi aperire oculos tuos, / et adducere eum tecum in judicium ? 4Who can make him clean that is conceived of unclean seed? is it not thou who only art?Chi puro render potrà colui, che di immonda semenza è concepito. Chi fuori di te, che solo sei?Who can make cleane him that is conceiued of vncleane seede? is it not thou which onlie art?Quis potest facere mundum de immundo conceptum semine ? / nonne tu qui solus es ? 5The days of man are short, and the number of his months is with thee: thou hast appointed his bounds which cannot be passed.Brevi sono i giorni dell'uomo; tu hai contato il numero de' mesi suoi, gli li hai fissati de' termini, i quali egli trapassar non potrà.The daies of man are short, & the number of his monethes is with thee, thou hast appointed his limittes which can not be passed.Breves dies hominis sunt: / numerus mensium ejus apud te est: / constituisti terminos ejus, qui præteriri non poterunt. 6Depart a little from him, that he may rest until his wished for day come, as that of the hireling.Ritirati per alcun poco da lui, affinchè egli prenda riposo, onde per lui venga, come per un mercenario, il giorno bramato.Depart a litle from him, that he may rest, vntil his day wished for, come, euen as the hyred man.Recede paululum ab eo, ut quiescat, / donec optata veniat, sicut mercenarii, dies ejus. 7A tree hath hope: if it be cut, it groweth green again, and the boughs thereof sprout.Un albero ritien la speranza: egli è troncato ripullula di bel nuovo, e getta i suoi ramoscelli.A tree hath hope: if it be cut, it waxeth greene againe, and the boughes thereof spring.Lignum habet spem: / si præcisum fuerit, rursum virescit, / et rami ejus pullulant.
8If its roots be old in the earth, and its stock be dead in the dust:Se invecchiata sarà nella terra la sua radice, e il suo tronco sarà morto nella polvere.If his roote be old in the earth, and the truncke therof be dead in the dust.Si senuerit in terra radix ejus, / et in pulvere emortuus fuerit truncus illius, 9At the scent of water, it shall spring, and bring forth leaves, as when it was first planted.Appena sentirà l'acqua germoglierà, e farà sua chioma come quando fu dapprima piantato.At the sent of water it shal spring, and bring forth leaues, as when it was first planted.ad odorem aquæ germinabit, / et faciet comam, quasi cum primum plantatum est. 10But man when he shall be dead, and stripped and consumed, I pray you where is he?Ma l'uomo morto che sia e spogliato, e consunto, che mai diventa.But when man shal be dead, and naked and consumed, where is he I pray?Homo vero cum mortuus fuerit, et nudatus, / atque consumptus, ubi, quæso, est ? 11As if the waters should depart out of the sea, and an emptied river should be dried up;Come se dal mare se ne andasser le acque, e inaridisse il fiume rimasto in secco.As if the waters should deparr out of the sea, and a riuer made emptie should be dried vp.Quomodo si recedant aquæ de mari, / et fluvius vacuefactus arescat: 12So man when he is fallen asleep shall not rise again; till the heavens be broken, he shall not awake, nor rise up out of his sleep.Così l'uomo quando si sarà ad dormentato non risorgerà; fino a tanto che il cielo sia consumato ei non si sveglierà, né si riscoterà dal suo sonno.So man when he is a sleepe shal not rise agayne, til heauen perish, he shal not awake, nor rise vp out of his sleepe.sic homo, cum dormierit, non resurget: / donec atteratur cælum, non evigilabit, / nec consurget de somno suo. 13Who will grant me this, that thou mayst protect me in hell, and hide me till thy wrath pass, and appoint me a time when thou wilt remember me?Chi mi darà, che tu nell'inferno mi cuopra, e ascoso mi serbi, fino a tanto che passi il tuo furore, e che tu mi prescriva un tempo, in cui ti ricordi di me?Who wil grant me this, that in hel thou protect me, and hide me, til thy furie passe, and appoynt me a time, wherin thou wilt remember me?Quis mihi hoc tribuat, ut in inferno protegas me, / et abscondas me donec pertranseat furor tuus, / et constituas mihi tempus in quo recorderis mei ? 14Shall man that is dead, thinkest thou, live again? all the days in which I am now in warfare, I expect until my change come.Forse tornerà a vivere un uom già morto? In tutti i giorni di mia milizia sto aspettando, che venga il mio cangiamento.Shal man that is dead, thinkest thou, liue agayne? al the daies, in which I am now in warfare, I expect vntil my change do come.Putasne mortuus homo rursum vivat ? / cunctis diebus quibus nunc milito, expecto / donec veniat immutatio mea.
15Thou shalt call me, and I will answer thee: to the work of thy hands thou shalt reach out thy right hand.Mi chiamerai, ed io ti risponderò: porgerai la destra all'opera delle tue mani.Thou shalt cal me, and I shal answer thee: to the worke of thy handes thou shalt reach thy right hand.Vocabis me, et ego respondebo tibi: / operi manuum tuarum porriges dexteram. 16Thou indeed hast numbered my steps, but spare my sins.Tu però hai contati i miei passi; ma perdona i miei peccati.Thou in dede hast numbred my steppes: but thou wilt spare my sinnes.Tu quidem gressus meos dinumerasti: / sed parce peccatis meis. 17Thou hast sealed up my offences as it were in a bag, but hast cured my iniquity.Tu hai sigillati come in un sacchetto i miei delitti, ma hai curata la mia iniquità.Thou hast sealed my offences as it were in a bag, but hast cured mine iniquitie.Signasti quasi in sacculo delicta mea, / sed curasti iniquitatem meam. 18A mountain falling cometh to nought, and a rock is removed out of its place.Un monte cade, e si scioglie, e un masso cambia di sito:A mountaine falling slideth downe, and a rock is remoued out of his place.Mons cadens defluit, / et saxum transfertur de loco suo: 19Waters wear away the stones, and with inundation the ground by little and little is washed away: so in like manner thou shalt destroy man.Le pietre sono consunte dalle acque, e la terra battuta dall'inondazione a poco a poco si va consumando; così adunque tu anderai consumando l'uomo.Waters make stones holow, and with inundation the earth by litle and litle is consumed: and men therfore thou shalt destroy in like maner.lapides excavant aquæ, / et alluvione paulatim terra consumitur: / et hominem ergo similiter perdes. 20Thou hast strengthened him for a little while, that he may pass away for ever: thou shalt change his face, and shalt send him away.Tu gli desti vigore per alcun poco, perché passasse per sempre: cangerai la sua faccia, e lo scaccerai.Thou hast strengthened him a litle that he might passe away foreuer: thou shalt chāge his face, and shalt send him forth.Roborasti eum paululum, ut in perpetuum transiret: / immutabis faciem ejus, et emittes eum. 21Whether his children come to honour or dishonour, he shall not understand.Se i suoi figliuoli saranno in atto, o in basso stato, ei nol saprà;Whether his children shal be noble, or vnnoble, he shal not vnderstandSive nobiles fuerint filii ejus, / sive ignobiles, non intelliget.
22But yet his flesh, while he shall live, shall have pain, and his soul shall mourn over him.Ma la carne di lui sarà in dolore, fin che egli avrà vita, e l'anima di lui lo compiangerà.But yet his flesh whiles he shal liue shal haue sorow, & his soule shal mourne vpon himself.Attamen caro ejus, dum vivet, dolebit, / et anima illius super semetipso lugebit.
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Calmet
Man. He exposes to God the common miseries of mankind. (Calmet)
Worthington
They cannot avoid many miseries in their short life, yet may be brought to heaven. (Worthington)
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Aristophanes
Shadow. Pulvis et umbra sumus. (Horace 4:Ode 7.) "Come then, ye men, whom nature condemns to spend your days in darkness, ye who resemble the leaves, are of little strength, formed of mud, shadow-like,...of a day's duration, miserable mortals, men like dreams, attend to the immortals." (Aristophanes, Avib.)
Most of these expressions occur in Job, Psalm 101:12., Wisdom 2:5., and Ecclesiastes 2:23., etc.
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Calmet
With thee. He seems beneath God's attention: (Arist.[Aristotle?] Met. 8:9.; Cicero, Nat. ii.) but as the knowledge and other attributes of the Deity are infinite, he must necessarily attend to the whole creation. The moral actions of men being also infinite in their object, tending to God, or contradicting his ordinances, they are not beneath the consideration of an infinite Being. (Calmet)
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Tirinus
Seed, is not expressed in Hebrew, "unclean." It may refer to Adam. There is no contagion in the seed to infect the soul, as Tertullian supposed; it in only unclean in the cause, as every person who is born according to the common course of nature, becomes a child of Adam, and partakes in his original sin. (The Scholastics) (Tirinus)
Denis the Carthusian
Only art. Essence itself. (Denis the Carthusian)
St. Augustine
"The justification of the sinner is a greater miracle than the creation of the world." (St. Augustine, ibid.)
Haydock
The birth of Jesus Christ was free from stain; (Luke 1:35.) as was also the conception of his virgin Mother [Mary], by the power of God; (Menochius) and his grace, as it is piously believed. (Haydock)
Calmet
He alone can purify man. (Calmet)
Amama
Hebrew, "who can produce what is clean out of the unclean? Not one." Or Chaldean, "Is there not one?" Septuagint, "For who shall be pure from corruption? Not so much as one: (5) though his life be only of one day upon earth." The more ancient Fathers have generally quoted the text in this manner, to prove original sin; (Haydock; St. Cyrian; Tertullian, St. Deo. Mag.[St. Leo the Great?] in Nat. i., etc.; Tirinus) and Bellarmine almost does the same, (Grat. 4:4.) observing that the Septuagint have taken in three words from the following verse: "though his days are few." Yet there are some words which are not in Hebrew, though the doctrine here maintained is indubitable. (Amama)
Calmet
Job was fully convinced of it, and adduced it as plea for mercy. It also tends to keep us in the most profound humility and watchfulness, to resist the motions of concupiscence. (Calmet)
Haydock
Man, -----"Now too late, Saw the rash error, which he could not mend; An error fatal not to him alone, But to his future sons, his fortune's heirs." (Blair's Grave. Milton, 10:151.) (Haydock)
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Hireling, who rejoices at being permitted to rest a little. So, before death, suffer me to have some relaxation, Job 7:1.
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Dust. After being even exposed to the air, for a long time, some branches will take root, like the rose of Jericho, the willow, etc.
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Menochius
Scent, or light touch, Daniel 3:94. (Menochius)
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Is he? Will he naturally come to life again?
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Calmet
Sea. There would be no supply of rain for the fountains. (Ecclesiastes 1:7.) All would continue dry: so when the blood is once gone, life is at an end. See 2 Kings 14:14. (Calmet)
Menochius
The water cannot go back. (Menochius)
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Scultet
Till. At that time, the general resurrection will take place. (Vatable) (Scultet.)
Calmet
But people will never revive, according to the course of nature. In St. Matthew 5:18., and Psalm 71:7., till is used in this sense. (Calmet)
14:13
Haydock
That thou mayst protect me in hell. That is, in the state of the dead; and in the place where souls are kept waiting for their Redeemer; (Challoner) and in the grave, where the body awaits the resurrection. (Haydock)
Denis the Carthusian
These words are repeated in the office for the dead, in the name of the souls in purgatory. (Denis the Carthusian, a. 34.)
Amama
They are adduced in proof of limbo. But sheol denotes also "the grave." (Amama)
Haydock
What then? The soul is not confined there. It must consequently be explained of the lower receptacle for souls, as well as of the grave. (Haydock)
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Calmet
Dead. Shall one in a condition nearly as bad, like myself, be restored to health? Yes, I entertain this hope. (Calmet)
Calmet
Thinkest thou, is not in Hebrew or Septuagint. The latter speaks (Haydock) clearly of the resurrection. (Calmet)
Haydock
"For if a man die, shall he revive, having completed the days of his life? I wait (for thee) till I be again." (Grabe) (Haydock)
Warfare. Job 7:1.
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But. Hebrew, "Mark out, (Calmet) or dost thou not observe my sin?" This fills me with terror, (Haydock) unless thou shew mercy.
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Calmet
Cured. Hebrew, "sewed up." This method and sealing was in use to keep things of value, before locks were invented. (Calmet)
Septuagint, "thou hast noted if I had transgressed unwillingly, akon." Yet God will not make us accountable for what we cannot help.
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Haydock
Man. Hebrew and Septuagint, "the hope of man." (Haydock)
Calmet
He must not expect to be more privileged than all other things, which time consumes. (Calmet)
Menochius
Job again deplores human misery. (Menochius)
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Pagnin
Strengthened. Septuagint, "driven away." (Pagnin, etc.)
Calmet
"Thou wilt treat him harshly." (Calmet)
14:21
Menochius
Or dishonour. He cannot naturally be informed. (Menochius)
Haydock
God may, however, reveal to souls departed, what may increase their accidental happiness or misery. (Haydock)
Mercer
Hence the Church prays to the saints. Job is speaking chiefly of the body in the grave, and of what appear exteriorly. During life man cannot foresee the state of his children; nor in the other world, would their condition render him happy or otherwise. (Calmet) (Mercer)
Haydock
Septuagint, "If his sons be many,...or....few, he knows not." (Haydock)
Worthington
He is not affected in the same manner as he would be, if living. (Worthington)
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Haydock
Over. Hebrew, "within him." (Haydock)
Calmet
During life man is full of cares, and presently he is consigned to the dreary tomb, ver. 19. (Calmet)
14:13
That thou mayst protect me in hell.... That is, in the state of the dead; and in the place where the souls are kept waiting for their Redeemer.
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Al children taking their substance from the mother, and hauing only a temporal life, continually tending to death, can not but be subiect to manie 〈◊〉 •••s: 〈…〉 itselfe though it may some long is a limited thin• 〈…〉 is very 〈…〉, yea 〈…〉 proportion, in respect of eternitie, which is infinite. yet God hath care to bring this weake creature to life eternal.
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The parentes after death are not afflicted with the state of their children, as they be in this life.
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san Dionigi di Alessandria † 265 d.C. Containing Various Sections of the Works 2.3
… And there are other objects, again—which indeed constitute the vast mass of all which either grow or are begotten—that have an early death and a brief life. And among these is man himself, as a certain holy scripture says of him: “Man that is born of woman is of few days.”
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… Nor indeed do we hold it to be a great thing to invent words significative of things. For the being to whom Holy Scripture in the history of the creation gave the name of “man ” ( ἄνθρωπος ), a word of human devising, that same being Job calls “mortal
sant'Agostino d'Ippona † 430 d.C. The Confessions 3.7
… Is justice, then, various and changeable? Nay, but the times over which she presides are not all alike, because they are times. But men, whose days upon the earth are few,
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 33
And so the human race was lying under a just condemnation, and all men were the children of wrath. Of which wrath it is written: “All our days are passed away in Thy wrath; we spend our years as a tale that is told.” Of which wrath also Job says: “Man that is born of a woman is of few days, and full of trouble.”
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 2.50
… as the flower of grass, so does he fall; and he departs like a shadow, nor shall he stay. Hast Thou not taken account even of him, and caused him to enter into judgment in Thy sight? For who shall be pure from uncleanness? Not even one, even if his life should be but of one day upon the earth.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 124.5
… This is the truly lamentable but unblameable condition of the present evil days we pass in this mortal state, even while in it we look with loving eyes to the days that are good. For it comes from the righteous anger of God, whereof the Scriptures say, “Man, that is born of woman, is of few days and full of anger:”
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sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 8
… What do you say? That it is impossible for a man to be without sin? But I do not say,” he adds, “that there is a man without sin; nor do you say, that there is not a man without sin. Our contention is about what is possible, and not possible; not about what is, and is not.” He then enumerates certain passages of Scripture,
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 17
… yet he, earnestly regarding the glory of God, humbly declared, “I am but dust and ashes.” Moreover, it is thus written of Job, “Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil.” But bringing an accusation against himself, he said, “No man is free from defilement, even if his life be but of one day.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.55
In Job: “For who is pure from filth? Not one; even if his life be of one day on the earth.”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 5
… for there is no one free from defilement, though his course may have been but one hour on the earth, as Job, that man of surpassing fortitude, testifies. But, ‘stretching forth to those things that are to come
sant'Ambrogio † 397 d.C. Concerning Repentance 1.1.4
4. What can show more pride than this, since the Scripture says: “No one is free from sin, not even an infant of a day old;”
sant'Ambrogio † 397 d.C. Concerning Repentance 1.8
… Isaiah says: “O wretched that I am, and pricked to the heart; for that being a man, and having unclean lips, I dwell also in the midst of a people having unclean lips,” and do you say, “I am clean,” when, as it is written, not even an infant of a day old is pure?
san Girolamo † 420 d.C. The Letters of St. Jerome 122.3
“There is no man clean from sin; even though he has lived but for one day.”
san Girolamo † 420 d.C. Against Jovinianus 2.2
… when he was reviled, he reviled not again, and as a lamb is dumb before its shearer, so opened he not his mouth.” To Him came the prince of this world, and found nothing in Him: although He had done no sin, God made Him sin for us. But we, according to the Epistle of James, “all stumble in many things,” and
san Girolamo † 420 d.C. Against the Pelagians 1.28
… Cyprian, in the fifty-fourth heading of the third book, lays it down that no one is free from stain and without sin, and he immediately gives proofs, among them the passage in Job,
san Girolamo † 420 d.C. Against the Pelagians 2
xiv. 4, 5 . Who will be free from uncleanliness? Not one.
sant'Agostino d'Ippona † 430 d.C. City of God 20.26
… But since they were banished thence on account of their transgression, and human nature was condemned in them, with the exception of the one Mediator and those who have been baptized, and are as yet infants, “there is none clean from stain, not even the babe whose life has been but for a day upon the earth.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.102
… For what shall be forgiven to one free from sin? Or are you indeed endowed with such an eloquence, that you can show to us some innocence which yet committeth sin? Do you not hear the words of Scripture saying, "No one is clean from sin in Thy sight, not even the infant whose life is but of a single day upon the earth?"
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.34
… Moreover, if it be only sins that separate man from salvation and eternal life, there is nothing else in infants which these sacraments can be the means of removing, but the guilt of sin,—respecting which guilty nature it is written, that “no one is clean, not even if his life be only that of a day.”
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 23
… For,” he adds, “they are in the habit of quoting against us what holy Job said: ‘Who is pure from uncleanness? Not one; even if he be an infant of only one day upon the earth.’”
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 28
… He, however, has failed to explain the meaning of the words which he has himself quoted from the same Job: “Who then is pure from uncleanness? Not one; even if he be an infant of only one day upon the earth.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Grace of Christ, and on Original Sin 2.37
… He is circumcised for the putting off of the body of sin; in other words, that the grace of spiritual regeneration may do away with the debt which the contagion of carnal generation contracted. “For no one is pure from uncleanness” (what uncleanness, pray, but that of sin?), “not even the infant, whose life is but that of a single day upon the earth.”
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 4.4
… No one is pure from uncleanness, not even the infant whose life is of one day upon the earth.
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 4.27
… he subjoined the divine testimonies, “That no one is without filth and without sin.” There also he set down those testimonies by which original sin is confirmed, which these men endeavour to twist into I know not what new and evil meanings, whether what the holy Job says, “No one is pure from filth, not one even if his life be of one day upon the earth,”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 41.9
… And he was proved for this reason, not that the certainty of his carrying off the conqueror’s wreath was unknown to God, but that he might become known as an object of imitation to others. And what says Job himself? “For who is clean? not even the infant whose life is but a day’s span upon the earth.”
papa san Leone I Magno † 461 d.C. Sermons 28
… Still further, because this was not permitted by natural generation, and because there could be no offspring from our faulty stock without seed, of which the Scripture saith, “Who can make a clean thing conceived of an unclean seed? is it not Thou who art alone
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san Girolamo † 420 d.C. The Letters of St. Jerome 144.9
… It does not, it is true, owe its immersion in the flesh to acts done before the flesh; yet in man it is never without sin, not even when “its life has been but for one day.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 3.13
… and as a lamb before its shearer is dumb, so He opened not His mouth; to whom the prince of this world came, and found nothing in Him; whom, though He had done no sin, God made sin for us. We, however, according to the Epistle of James, all commit many sins; and none of us is pure from uncleanness, even if his life should be but of one day.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.10
… being born of Jesse, a righteous man, and his own wife? What is it that he saith himself to have been in iniquity conceived, except that iniquity is drawn from Adam? Even the very bond of death, with iniquity itself is engrained? No man is born without bringing punishment, bringing desert of punishment. A Prophet saith also in another place,
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 18.15
… for if it be cut down, it will sprout again, and the tender branch thereof will not cease. For though the root thereof wax old in the earth, and the stock thereof die in the rocky ground; yet from the scent of water it will bud, and bring forth a crop like a new plant. But man when he dies, is gone; and when mortal man falls, is he no more
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 44
… But if its root have waxed old in the earth, and the stock thereof be dead in the dust, yet through the scent of water it will flourish again, and put forth shoots as a young plant. But man, if he be dead, is he departed and gone? And mortal man, if he have fallen, shall he be no more?”
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 18.12
… Was it then possible that the rod of righteous Moses should become a serpent, and is it impossible that the bodies of the righteous should live and rise again? And was that done contrary to nature, and shall they not be restored according to nature? Again, the rod of Aaron, though cut off and dead, budded, without the scent of waters
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Afraate † 346 d.C. Aphrahat: Select Demonstrations 22.24
… And the Apostle said, Hope which is seen is not hope . And the Prophet said, The heavens shall pass away as smoke, and the earth as a garment shall wear away; and its inhabitants shall become like it . And Job said concerning those that sleep, Till the heavens wear out, they shall not be aroused, nor shall they wake out of their sleep .
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sant'Agostino d'Ippona † 430 d.C. The Confessions 13.14
… Unto it doth my faith speak which Thou hast kindled to enlighten my feet in the night, “Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God;” His “word is a lamp unto my feet.” Hope and endure until the night,—the mother of the wicked,—until the anger of the Lord be overpast,
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 18.15
… he says since a tree falls and revives, shall not man, for whom all trees were made, himself revive? And that thou mayest not suppose that I am forcing the words, read what follows; for after saying by way of question, When mortal man falls, is he no more? he says, For if a man die, he shall live again
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 44
… for he adds immediately, “But if a man be dead, shall he live?”
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sant'Atanasio di Alessandria † 373 d.C. History of the Councils 8
And in the Holy Ghost, whom the Only-begotten of God Himself, Jesus Christ, had promised to send to the race of men, the Paraclete, as it is written, ‘I go to My Father, and I will ask the Father, and He shall send unto you another Paraclete, even the Spirit of Truth. He shall take of Mine and shall teach and bring to your remembrance all things’ (
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.14
… For who is pure from uncleanness? Not even one; even should his life last but a day.” Then a little afterwards he says: “Thou hast numbered all my necessities; and not one of my sins hath escaped Thee. Thou hast sealed up my transgressions in a bag, and hast marked whatever I have done unwillingly.”
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 28
… Thus “in all his life,”—that is, in his faith,—he is neither reproached by his own heart, nor convinced of not being without sin. And Job himself acknowledges this concerning himself, when he says, “Not one of my sins hath escaped Thee; Thou hast sealed up my transgressions in a bag, and marked if I have done iniquity unawares.”
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Tertulliano † 220 d.C. Genesis 1
Swells, and with hoarse tide wears conspicuous gems,
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Homo natus de muliere, quasi de re fragili: et quantum ad durationem, cum dicit, Brevi vivens tempore: et quantum ad conditionem, cum dicit, Repletur multis miseriiis: ubi quasi exponere videtur quod supra dixerat, Contra folium quod vento rapitur ostendis potentiam tuam.
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Secundo excludit ea de quibus homines gloriari possent: quorum primum est corporis pulchritudo, qua pollet homo in juventute; sed ista gloria nulla est, quia cito transit ad modum floris; unde dicit: Qui quasi flos egreditur et conteritur, scilicet de facili. Secundum est fama, quae diu non durat; unde dicit: Et fugit velut umbra: umbrae enim transeuntis nullum vestigium aut memoria manet. Tertio est potestas et virtus, qua aliquis se et sua conservare conatur;
et contra hoc dicit: Et nunquam in eodem statu permanet. Et possunt hæc tria ad tria superiores referri: homo enim natus de muliere quasi flos egreditur, et cito conteritur: sie autem brevi vivit tempore, ut velut umbra fugiat, cujus non restat vestigium. Sie autem multis repletur miseriiis, ut si interdum prosperitate et gaudio potiatur, nunquam tamen in eodem statu permaneat. Tertio autem admiratur diligentiam divinæ providentiæ circa hominem: mirabile enim videtur, quod de re tam fragili et despecta Deus tantum curam habeat. Quamvis autem omnia divinæ providentiæ subsint, specialiter tamen solicitudo divina circa hominem apparet in tribus. Primo quidem quantum ad hœc, quod ei leges et præcepta vivendi dedit: et hoc tangit cum dicitur, Et dignum ducis super hujuscemodi aprire oculos tuos; eo modo loquendi, quo aliquis dicitur super aliquem oculos suos aperire, cum eum dirigit, et vias ejus considerat.
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Secundo quantum ad hoc quod Deus hominem pro bonis præmiat, et pro malis punit; et hoc tangit cum dicit, Et adducere eum tecum in judicium.
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Tertio quantum ad hoc quod Deus eum virtutibus ornat, quibus contra foeditates peccati se mundum conservat; et hoc tangit cum dicit, Quis potest facere mundum de immundo conceptum semine? Semen quidem hominis immundum est, non secundum naturam, sed secundum concupiscentiae infec tionem; de hoc tamen immundo semine homo conceptus interdum mundus invenitur per virtutem: sicuti autem de frigido facere calidum est ejus
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Admiratus fuerat Job de dignatione divina circa homines, cum tamen homo sit tam fragilis et miserae conditionis, considerato statu vitae praesentis; sed et haec admiratio cessat, si consideretur quod post hanc vitam homini alia vita reservatur, in qua in aeternum permaneat. Et ideo ad hoc ostendendum ex nunc conatur. Praemittit ergo quasi supponens quod ostendere intendit: et brevitatem praesentis vitae, cum dicit, Breves dies hominis sunt: numerus mensium ejus apud te est: sic apud nos numerum illorum esse dicimus, quorum numerus a nobis stabiliter; et iterum praemittit immutabilitatem divinae determinationis, cum dicit, Constituisti terminos ejus, qui praeteriri non poterunt: divina enim dispositio non fallitur: unde hominem vel diutius vel minus vivere quam divina dispositio habet, est impossibile; licet hunc hominem nunc vel prius mori, sit contingens, si in se consideretur. Sunt autem et termini humanae vitae praestituti ex aliquibus corporalibus causis: puta ex complexione, vel ex aliquo hujusmodi, ultra quos vita hominis protendi non potest. Quamvis autem possit deficere ex aliqua accidentalii causa; sed terminos praestitutos secundum divinam providentiam, sub qua omnia cadunt, nec in plus nec in minus vita hominis potest praeterire.
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Praemittit etiam alterius vitae expectationem, cum dicit, Recede paululum ab eo, ut quiescat, donec optata veniat, et
Posita sententia sua, hic Job ad ejus manifestationem procedit; et primo ostendit quod homo, secundum ea quae apparent in hac vita, est pejorius
quod per se calidum est, ita de immundo facere mundum est ejus, qui per se mundus est; et ideo subdit: Nonne tu, qui solus es? scilicet vere et per te ipsum mundus: puritas enim et munditia in solo Deo perfecte invenitur, in quo nec impuritas nec defectus aliquis esse potest: unde quidquid quocumque modo mundum vel purum est, a Deo munditiam et puritatem habet.
sicut mercenarii, dies ejus. Ubi considerandum est, quod sicut sol est causa diei, ita Deus est auctor vitae. Recedente autem sole, dies finitur, et nox venit. Per recessum ergo Dei intelligenti terminationem vitae praesentis, quae est hominis a Deo. Vita autem praesens multis turbandionibus repletur: secundum hanc enim dictum est de homine, quod repletur multis miseris. Et quia quies finis laboris esse videtur, ideo quietem mortem vocat. Dicit ergo, Recede paululum ab eo, ut quiescat: idest subtrahere virtutem tuam, qua hominem vivificas, ut moriatur; sed mors hominis non est in perpetuum, sed iterum reparabitur ad vitam immortalem. Status ergo mortis humanae, quantumcumque tempore resurrectio differatur, brevis est in comparatione ad statum futurae immortalitatis: unde signanter dicit, Paululum: ab aliis enim rebus quae non rediturae intereunt, non paululum, sed in aeternum Deus recedit; sed ab hominibus, qui sic intereunt ut resurgant, per modicum tempus. Dictum est autem supra, quod vita hominis super terram est sicut dies mercenarii desiderantis tempus mercedis; tempus autem retributionis hominis non est in hac vita, ut amici Job opinabantur, sed in illa vita ad quam homo resurgendo reparatur. Dicit ergo, Ut quiescat: idest, ut moriatur; non tamen in perpetuum, sed Donec veniat optata dies ejus, sicut mercenarii. Dies mercenarii est optata,, in qua mercedem recipit. Ubi primo Job suam intentionem aperuit: non enim sic negat adversitates praesentes quasi Deus hominum actus non remuneret vel puniat; sed quia tempus retributionis proprie est in alia vita.
conditionis quibuscum etiam infimis creaturis, quae post interitum reparantur, ut praecipue appareat in lignis. Dupliciter autem vita arboris deficit, sicut et vita hominis: scilicet per violentiam, et per naturam.
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Quantum ergo ad violentum defectum arboris dicit, Lignum, si praecisum fuerit, habet spem, idest naturalem aptitudinem ut iterum reparatur: Quia rursum virescit ipsum in seipso, si plantetur: Et rami ejus pullulant. In quo ostenditur perfectam vitam recuperare, sicut et prius.
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Quantum autem ad defectum naturalem arboris subdit, Si senuerit in terra radix ejus, cum non possit attrahere alimentum propter defectum virtutis naturalis; et sic consequenter, In pulvere mortuus fuerit truncus illius, idest per putredinem in pulverem sit redactus, secundum aliquam partem: Ad odorem aquae germinabit, idest veniente pluvia, idest putredine ligni habente vim sensitivam: Et faciet comam, scilicet frondium: Quasi cum primo plantatum est.
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Hoc autem in homine non invenitur secundum decursum praesentis vitae; unde subdit: Homo vero, cum mortuus fuerit, et nudatus atque consumptus, ubi quaeso est? et ponit tria, quae gradatim homo amittit. Primo enim anima separatur a corpore: et ad hoc pertinet quod dicit, Cum mortuus fuerit. Secundo vero tegumenta et ornatus corporis, quae interdum post mortem hominis remanent, sed postea etiam his nudatur: et ad hoc pertinet quod dicit, Et nudatus. Ad ultimum vero etiam ipsa compago corporis solvitur: et ad hoc pertinet quod dicit, Atque consumptus: quae cum peracta fuerint, nihil sensibiliter apparet de homine remanens. Unde apud illos qui nihil nisi sensibilia et corporalia esse credunt, videtur totaliter ad nihilum redactus. Horum igitur dubitationem exprimens dicit: Ubi quaeso est? Sciendum est autem, quod ea quae non totaliter pereunt, reparari posse videntur, sicut de ligne praeciso vel senescente est dictum; sed ea quorum nihil remanet, impossibile videtur iterum reparari: sicut si totaliter aqua maris aut fluminis desciscaretur. Homo autem, sicut jam dictum est, videtur sic per mortem consumi, ut nihil ejus remaneat.
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Unde secundum hanc rationem apparet, quod impossibile sit ipsum iterum reparari ad vitam; et hoc est quod subdit, Quomodo, si recedat aqua de mari, et fluvius vacuefactus areseat, sic homo cum dormierit, idest cum mortuus fuerit, non resurget a morte. Ejusdem autem impossibilitatis esse videtur ut incorruptibilia corrumpanter, et ut totaliter corrupta iterum reparerunt.
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Caclum autem incorruptibile est: et ideo subdit: Donec alteratur caelum, non evigilabit, quasi reviviscens: Nec assurget de somno suo, ad opera vitae peragenda; quasi dicat, Sicut impossibile est caelum alteri, idest corrumpi, ita impossibile est hominem mortuum resurgere. Et hoc quidem dicitur, ut dictum est, supposito quod de homine nil remaneat post mortem, secundum hoc quod dictum est, Ubi quaeso est? Vel potest hoc referri ad opinionem illorum, qui ponebant totum universum corporale istud corrumpendum, et iterum reparationdum; in qua quidem reparatione ponebant eosdem homines redituros, ut sit sensus: durante isto mundo, homo a morte non resurget. Fides autem catholica non ponit substantiam mundi perituram, sed hujus mundi statum, qui nunc est, secundum illud 1 Corinth. 7: Praeterit enim figura hujus mundi. Hujus ergo mundi immutatio secundum figuram potest hic intelligi per caeli attritionem: resurrectio enim mortuorum communis in fine mundi expectatur, secundum illud Joan. 11: Scio, quia resurget in resurrectione, in novissimo die etc.
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Postquam Job ostenderat quid ex iis quae sensibiliter apparent, de resurrectione hominis convinci possint; hic suam sententiam circa resurrectionem ponit. Esset autem valde horrendum et miserabile, si homo per mortem sic deficeret, quod nunquam esset reparandus ad vitam; quia unumquodque naturaliter esse desiderat: unde Job suum desiderium ostendit de resurrectione futura, dicens: Quis mihi hoc tribuat, ut etiam post mortem, In inferno protegas me? idest sub speciali cura qua homines protegis, me contineres; Donec pertranseat furor tuus, idest tempore mortis: quia, sicut supra dictum est, mors hominis accidit per subtractionem divinae operationis conservantis vitam, unde dixerat: Recede paululum ab eo: videtur enim Deus homini esse iratus quando beneficium vitae ei subtrahit, et praeципue cum credamus mortem ex peccato primi hominis provenisse. Quomodo autem se protegi velit etiam in inferno, exponit subdens: Et constituas mihi tempus in quo recorderis mei. Videtur enim Deus hominis esse oblitus, quando ei subtrahit beneficium vitae. Tune ergo ejus recordatur, cum ipsum ad vitam reducit. Constituere ergo tempus, in quo Deus hominis mortui recordetur, nil est aliud, quam constituere tempus resurrectionis: et satis convenienter hic nominat protectionem: cum enim artifex, dissoluto artificio ex eadem materia non intendit iterum aedificium reparare, utpote domum, vel aliquid hujusmodi, de materia dissoluti aedificii, nullam curam habere videtur: sed quando ex ea intendit aedificium reparare, diligenter custodit ne pereat. Hanc ergo custodiam protectionem vocat. Postquam igitur desiderium suum de resurgendo expressit; quia desideria quandoque sunt etiam impossibilium, consequenter sub quaestione ponit, utrum videlicet quandoque futurum sit quod ipse desideravit; unde subdit, Putas ne mortuus homo rursus vivat? et super hoc quod ipse sentiat, ostendit dicens: Cunctis diebus quibus nunc milite, expecto, donec veniat immutatio mea. Ubi considerandum est, quod supra vitam hominis super terram militiae comparaverat, et diebus mercenarii; quia tam milites quam mercenarii aliquid post statum praesentem expectant: et ideo sicut supra resurrectionis statum: per diem optatam mercenarii expressit, ita et nunc sub similitudine militis idem ostendit.
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Et notandum est, quod optatum finem non expectat in aliqua parte temporis hujus vitae, quia cunctos dies hujus vitae statui militiae deputat dicens: Cunctis diebus quibus nunc milite. rum notandum est, quod homo non expectat aliam vitam huic similem, quia tunc et illa esset militia; sed expectat vitam in qua non miliet, sed triumphet et regnet; et ideo dicit, Expecto donec veniat immutatio mea; quasi dicat: In hac tota vita milito, mutabilitati, laboribus, et angustiis subjectus, sed expecto immutari in statum alterius vitae, quae sit sine labore et angustia; et de hac immutatione dicit Apostolus 1 Cor. 15: Omnes quidem resurgemus; sed non omnes immutabimur. Et ne aliquis crederet quod naturali virtute homo in statum alterius vitae immutaretur, hoc excludit subdens, Vocabis me, et ego respondebo tibi; quasi dicat, Futura immutatio ex virtute tuae vocis sive ex tuo imperio procedet, secundum illud Joan. 5: Omnes qui in monumentis sunt, audient vocem Filii Dei, et qui audierint vivent; vocare enim ad imperium pertinet, sed respondere ad obedientiam, qua creatura creatori obedit. Sed quia mortui ad imperium Dei non solum resurgent ad vitam, sed in quemdam altiorem statum mutabuntur, et hoc virtute divina; propter hoc subdit: Operi manuum tuarum porriges dexteram; quasi dicat: Homo resurgens non erit opus naturae, sed opus tuae virtutis; cui quidem operi adjutricem dexteram tuam porriges, cum per auxilium tuae gratiae in gloriam novitatis exaltabitur.
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Vel quod dicit, Vocabis me, et ego respondebo tibi, potest referri ad corporis reparationem; quod autem subdit, Operi manuum tuarum porriges dexteram, ad animam quae naturaliter appetit uniri suo corpori; cui Deus adjutricem dexteram porrigit, dum quod sua virtute consequi non potest, virtute divina consequitur.
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Posita ergo sententia sua de resurrectione mortuorum futura, redit ad id quod supra admiratus fuerat, quod Deus tam sollicite opera hominum considerat, cum dixit: Observasti omnes semitas meas, et vestigia pedum meorum considerasti; unde subdit, Tu quidem gressus meos dinumerasti; quasi dicat, Tam non est mirum si facta hominum sic diligenter examinas, ex quo eum ad aliam vitam reservas.
Considerandum est autem, quod circa humanos actus divina providentia secundum duo attenditur: primo quidem secundum hoc quod ea examinat et discutit; quod quidem significatur in hoc quod dicit, Tu quidem gressus meos dinumerasti; dinumeramus enim ea de quibus diligentiam habemus. Et ne videretur alicui esse magnae severitatis, quod Deus hominis fragilis facta tanta diligentia examinaret; innuit consequenter ejus pronitatem ad parcendum, cum dicit, Sed parce peccatis meis; quasi dicat, Licet dinumeres, tamen hanc spem retineo quod parcas.
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Secundo vero secundum hoc quod facta hominum bona vel mala in sua memoria conservat ad retribuendum pro eis bona vel mala; unde subdit, Signasti quasi in sacculo delicta mea: ea enim quae signantur in sacculo, diligenter conservamus. Et ne ista signatio divinam misericordiam excludeat, subdit: Sed curasti iniquitatem meam; quasi dicat, Sic pro peccatis reservas paenam, quod tamen per poenitentiam delicta curas.
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Postquam Job suam sententiam de futura resurrectione proposuerat, hic probabilibus rationibus eam innuit. Et prima ratio sumitur ex comparatione hominis ad inferiores creaturas, quae totaliter consumuntur absque spe reparationis. Omnia enim quae generantur, corruptioni subjecta sunt: unde et montes, licet videantur firmissimi, tamen excertis causis post aliqua temporum curricula dissolvuntur; et hoc est quod dicit, Mons cadens defluit. Saxa etiam licet videantur fortissima, tamen vel per violentiam, vel aliqua naturali causa exciduntur; et hoc est quod sequitur: Et saxum transfertur de loco suo. Lapides etiam licet videantur durissimi, aquis tamen excavantur; et hoc est quod subdit: Lapides excavant aquae.
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Terra autem licet videatur stabilissima, tamen a sua dispositione paulatim immutatur; et hoc est quod subdit, Et alluvione paulatim terra consumitur. Inconveniens autem esset eadem ratio corruptionis hominis et rerum praedictarum: et ideo concludit quasi inconveniens, Et homines ergo similiter perdes?
quasi dicat: Non est conveniens, quod similiter corruppantur homines sicut aliae creaturae corporales: nam praedictae creaturae totaliter corrum-puntur, unde non reparantur eacdem numero; homo vero licet corruppatur secundum corpus, remanet tamen incorruptibilis secundum animam, quae totum genus corporalium transcendit, ut sic remaneat spes reparationis. Deinde inducit ad idem rationes sumptas ex proprietatibus hominis. In duobus autem excellit homo omnes inferiores creaturas: quorum unum est virtus operativa: est enim dominus sui actus per liberum arbitrium, quod nulli alii corporali creaturae competit; et secundum hoc homo est poterior qualibet creatura corporali, unde et aliis utitur propter seipsum. Aliud autem in quo excellit, est cognitio intellectiva: quae cum sit in mente, aliquod tamen ejus indicium apparet in corpore, et praecipue in facie, quam habet homo valde diversam ab aliis animalibus: ex his duobus apparet, quod homo non sic corruppitur sicut alia animalia,, ut in perpetuum non sit. Quantum ad primum horum dicit, Roborasti eum paulum, ut in perpetuum transiret: quasi dicat: Non est conveniens, quod tantum robor homini praestitum ad modicum tempus sit, quod postea in perpetuum non esset: stultum enim videretur, si aliquis faceret fortissimum instrumentum, ut ad modicam horam eo uteretur, et postea ipsum omnino projiceret. ret. Virtus autem cujuscumque creaturae corporeae est determinata ad finitos effectus; sed virtus liberi arbitrii se habet ad infinitas actiones: unde hoc ipsum attestatur virtuti animae, ad hoc quod in infinitum duret.
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Quantum ad hoc, scilicet ad intellectum, dicit, Immutabis faciem ejus, et emittes eum; quasi dicat: Non est conveniens, quod tu faciem ejus mutaveris, ideo diversificaveris ab aliis animalibus, et tamen emittas eum a statu vitae in perpetuum non rediturum, sicut alia animalia. Per faciem autem intellectiva cognitio accipi solet, propter hoc, quod est proprium rationalis creaturae. Intellectualis autem cognitio non potest convenire nisi substantiae incorruptibili, ut a philosophis probatur. Posset autem aliquis dicere, quod licet homo post mortem ad vitam non redeat, tamen non in perpetuum pertransit, inquantum quodammodo vivit in suis filiis: quod etiam verba Baldad sonant, cum supra dixit, Haec est laetitia viae ejus, ut
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v. 1 « Homo natus de muliere brevi vivens tempore repletur multis miseriis » — in ipso ortu de muliere, utpote re fragili, infirma (cf. Ier. 51,30. Eccli. 42, 14. 4 Tim. 2,14; S. Greg. S. Thom. Pin. Cord.) miseriae quasi prolusio fit. Jam vitam brevem, fugacem, caducam depingit
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v. 2 « qui quasi flos egreditur et conteritur, et fugit velut umbra et nunquam in eodem statu permanet »; — in hebr. ultimum membrum est sine addito e£ non permanet (non stat, non subsistit). Flos citissime ac levi de causa marcescit, et quid in se vanius, magis inconstans quam umbra? cf. Ps. 89,6. Is. 40, 6-8. Eccli. 14,18. Sap. 2,5. Ps. 101,12 etc., unde altera hac comparatione vitae conditio labilis multum augetur. Iam iterum secum miratur Iobus v.3 « et dignum ducis super huiuscemodi aperire oculos tuos »? — hebr. insuper super eum aperis oculos tuos i. e. eum, actiones eius atque cogitata accurate ac diligenter observas, examinas, ut si quid minus rectum deprehendatur, punias; ita merito S. Greg.: « Deo oculos aperire est iudicia exercere, quem feriat videre » et similiter de inquisitione Br. Rup. Pin. Cord. Cod. Vav. W.; nam ab alis (Did. exp. in. S. Thom.) hoc parum apte ad benignam Dei curam referri, etiam membrum subsequens suadet « et adducere eum tecum in iudicium »; — hebr. et me adducis in iudicium tecum i. e. me sententia decretoria punis, me condemnas, me lite et iudicio persequeris (cf. Cord. W.)?. Tam districtam Dei inquisitionem et punitionem abesse debere ab hominum conditione, ulterius probat ex origine humana iam immunditie infecta. Unde potius decere ait divinam maiestatem, ut homini infirmo et peccanti indulgeat et severitatem connivendo temperet. "ü Yi vies Nam quaerit in hebr. v. 4 quis dabit mundum de immundo? ne unus quidem; ita ad verbum. Optime cum veteribus et W. Le Hir, P. interrogationts forma retinetur, quia in verbis 3rw $ò responsio sequi videtur; quae responsio vel dicit « ne unus quidem talis proferri potest » (Malv. Sa, Mar. Cod. Pin. Le Hir) vel « nemo efficiet mundum de immundo » (W.). Prius quod LXX quoque et vet. lat. sequuntur, sane aptius est et magis ad interrogantis mentem, qui certe diserte exprimere vult, neminem omnino ab omni labe purum posse reperiri. Recentiores (Hérz. Del. Zsch. Hitz.) formulam ww-"-, uti saepe occurrit, vertunt: « utinam esset mundus ab immundo; ne unus quidem est ». Sed bene veteres interrogationem exprimunt. lam de sensu accuratius est dispiciendum. Vav. enim hebr. ita explanat, ut ez immundo non hominis originem ab alio immundo dicat, sed eiusdem hominis statum, e quo sit eripiendus et ad mundi- quis immundum hominem mundare poterit? Similia habet Cod.: « quis se praestabit mundum a peccato »? Et Hitz. particulam po — inter explanat : « utinam foret mundus inter immundos »! At reliqui interpretes fere omnes etiam recentiores originis notam in versu deprehendunt, idque iure merito. Nam particula de se ad id proxime est facta et accommodata ; sensus autem mirifice ad rem confert; nam si ipsa iam origo hominis est immunda, si vitam trahit ex stirpe immunda, si ipse ex fonte immundo quasi in hane vitam effluit et proin ipsa natura in suis iam primordiis sit labe infecta, quid fortius, efficacius, aptius dici poterat ad institutum illud, quod hoc loco Iobus prosequitur'? Vult Deum flectere ad miserationem, cupit, ne in leviter peccantem adeo animadvertat; quare ipsius naturae et originis vitium obtendit : quid mirum, si istius originis labisque scaturigo et explicatio, i. e. peceata sequantur? nonne homo eo magis venia et commiseratione dignus? Accedit, quod modo v. 4 originis mentionem fecerat, unde illam etiam hoc loco non a loquentis mente exsulare posse facile concesseris. Quare sensum optime expressit S. Hier. qui vertit
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v. 4 « quis potest facere mundum de immundo conceptum semine »? — quae eius explicatio eo magis est attentione digna quia recedit a LXX et vet. lat. : « quis enim erit mundus absque sorde »? * Sed etiam hane sententiam Ol. de peccato originali explanat, et ita esse ex mente interpretum illam intelligendam patet ex membro adiuncto : « nec unus quidem, etiamsi unius diei fuerit vita eius super terram », ita enim hebr. nw N5 acceperunt. Illud « non unus » Mier. certe magistrum suum in hebr. secutus de Deo interpretatus est : « nonne tu-qui solus es »? — habet enim Chald.: « nisi Deus, qui unus est, qui parcet ei ». Sed non perspicitur, quomodo lalis explanatio sit ad mentem Iobi, qui hoc loco nullo modo efferre vult a solo Deo posse immundum pecca- Lorem purgari, sed in eo est, ut ostendat, neminem a Deo insontem haberi, ut bene iam notant Pin. Sa, Mar. Malv. Cod. Tir. et versio gr. et vet. lat. exprimunt. Textus doctrinam de vitiata hominis origine vel de peccato originali satis clare continet, unde merito tot Patres, quos vide apud P/n., et interpretes catholici, immo et multi ex protestantibus illam hoc loco doceri contendunt. Vitium enim tanta cum amplitudine et generalitate naturae et origini inesse dicitur, ut illam corruptionem non ex singulorum hominum peccatis exortam esse censendum sit, sed ut aliquod ipsius naturae peccatum subesse non obscure indicetur; cf. Ps. 50,1. Accedit lamentationi huie, quod vita arctis limitibus continetur, ergo Deus saltem ne addat flagella. In hebr. v. 5 et 6 unam periodum constituunt : s? dies eius decisi (determinati) sunt — numerus mensium eius apud te est, terminum etus tu fecisti et non praetergredietur — oculos averte ab eo et quiescat. Idem sensus in latino
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v. 5 « breves dres hominis sunt, numerus mensium eius apud te est; constituisti terminos eius qui praeteriri non poterunt » ; — i. e. si ei praescripsisti brevem vitae finem, ne adiicias novam calamitatem (Mar.). Bene breves dies dicuntur, nam ita praecisi, definit? dies intelliguntur. Ubertim exponit, quantopere hominis vita ab uno Deo dependeat. Precatur
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v. 6 « recede paululum ab eo, ut quiescat »; — i. e. ex hebr. averte oculos ab eo, scil. remove exactionem illam et observationem permolestam (Pi.), remove plagas quibus tam studiose me persequeris, ut aliquantulum respirem; « donec optata veniat sicut mercenarii dies eius »; — finis diei et laboris exoptatissimus est mercenario; sufficiat, ut homo habeat labores tamquam mercenarius (1,1), saltem ne oneretur supra hane operam; vitae enim molestia iam tanta est, ut finem eius avide exoptet, sicut operarius finem diei, quo labor cessat (cf. Pin. Mar. Malv. Men. Tir.). Eundem sensum exhibet hebr. donec delectetur tamquam mercenarius die suo (cf. Cod. Mar. Malo. Hitz.). Ita cum S. Hier. 5y in sua nativa significatione retinetur; alii explicant : vef. W. Hirz. Zsch.), et ita iam, ut videtur, LXX et vet. lat.: « requiescat et placeat ei tamquam mercenario dies sua ». Sed cum mercenarius vespere demum labore finito gaudeat, interpretatio Hier. est retinenda. Quod vero alis placet: « usque dum exsolverit ut mercenarius diem suum » (Malv. IV. Del.), et a sensu videtur alienum, quia operarius non quiescit, usque dum exsolvat diem suum, et a significatione my7‘, quod verbum ad gaudium et
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v. 7 « Lignum habet spem »; — hebr. cum emphasi : nam est arbori spes (exspectatio); quaenam? « si praecisum fuerit, rursum virescit et rami eius pullulant »; — in hebr. hanc spem magis exaggerat et surculus eius non cessabit i. e. propago eius non desinet (vel LXX et vet. lat. « et germen eius non deficiet »), i. e. ita revirescit, ut quasi vitam semper duraturam inchoet. Ita arbori evenit, si v? succiditur. Sed etsi per naturam ipsam ad senium et mortem adducitur, tamen denuo ipsa natura largiente ad novam vitam revocatur. Tam liberaliter natura arboris vitae provisum esse voluit! Magno sane artificio psychologico auctor sacer Ilobum depingit in hac comparatione verborum copia exspatiantem ;
Eo magis est a Deo petendum, ut recedat, ne addat flagella, quia hanc vitam homo semel tantum vivit. Ad miserationem commovendam hominis sortem ab arbore hac in re vinci insigni comparatione illustrat;
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v. 8 « s? senuerit in terra radix eius et in pulvere emortuus fuerit truncus illius,
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v. 9 ad odorem aquae germinabit et faciet comam quasi cum primum plantatum est »; — bene sensum dedit; facere comam poeticam redolet locutionem de arborum coma i. e. foliis. In hebr. ez odore aquae 1. e. simul ac aquam gustaverit, germznabit et faciet ramos? àerep veóguzoy « sicut novella » ut bene LXX et vet. lat. Quam vero huie comparata hominis sors est deploranda!
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v. 40 « homo vero cum mortuus fuerit et nudatus atque consumptus, ubi quaeso est »? — In hebraeo brevissima incisa concitate inter se sequuntur : et vir moritur et confectus iacet et ezsptrat homo et ubt 1. Nam qy4 neque Lev. 26, 34. 44 neque 2 Chron. 36,21 proprie est debitum persolvere ; 194 10 est? Responsum habetur v. 14 abiit et v. 12 neque unquam revertetur:
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v. 44 «quomodo si recedant aquae de mari,et fluvius vacue factus arescat :
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v. 42 sic homo cum dormierit non resurget; donec atteratur coelum, non evigilabit nec consurget de somno suo » . — Hominem evanescere ex vita mortali nullo quasi vestigio relicto, v. 44 duabus comparationibus illustratur. Oratio in hebr. particulis comparationis omissis est magis concitata et viva et proinde ad loquentis animum apta; v. 14 abierunt aquae de mari (lacu) et fluvius arescit et siccatur; v. 12 et homo dormit et non surget; donec iam non sint coeli, non evigilabunt neque exzcitabuntur de somno suo. Sensum bene expressit vulg. Dilapsis aquis lacus et fluvius perpetua siccitate ne vesligio quidem aquarum manente laborat, ita mors hominem aufert a terra, quasi nunquam ibi fuisset (cf. 1,10); nunquam ad Aanc vitam eodem modo secunda quadam vice in terris degendam * revertitur; ita v. 12; patet enim ex orationis contextu et ex v. 1-9 de Aoc reditu esse sermonem (cf. Ol. Cord. Mar. Malv.), quare rem superfluam agunt, qui de.resurrectione mortuorum hoe loco solliciti sunt, vel explanare velint : hominem tantum non resurrecturum, donec duret status praesens (Zst.). Coeli aeterni erunt (cf. Ps. 148, 6. Ier. 31,35), immutatione innovabuntur in saeculorum consummalione, neque vero peribunt (cf. 2 Petr. 3.13. Rom. 8, 21. Apoc. 21,1. Is. 65, 11; 66,22); unde maxima cum emphasi illud in aeternum fore negat.
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v. 13 « Quis mihi hoc tribuat, ut in inferno protegas me et abscondas me, donec pertranseat furor tuus, et constituas mihi tempus, in quo recorderis mei » ? — i.e. utinam abderes me et occultares in Scheol (cf. 6,8), donec avertatur (sedetur) ira tua’. Refugit enim lobi animus ab illa cogitatione, se migraturum ex hac vita in amicorum opinione tamquam hominem scelestum et a Deo maledictione obrutum; idque in doloribus acerbissimum est; unde cum vitae finem ineluctabilem sibi imminere opinetur, id solatii expelit, ut regressus ad hanc vitam Dei testimonio et approbatione potiatur. Talem si praefixum sibi videret terminum, in quo Deus irae praesentis oblitus ipsius amantissime recordaretur, iam laetus molestias sustineret (cf. Pin. Sanct. Cord. Vav. Men. W.P., qui rite dereditu in hanc vitam verba exponunt, non (ut Ol. S. Thom. Cod.) de resurrectione). Bene Men. sequentia ita adnectit : « sed quid ego ea opto quae fieri non possunt, cum a morte ad vitam regressus non sit»? ita v. 13 propositam : donec transeat furor tuus et constituas mihi tempus, in quo recorderis mei. Est haec hypothesis prolusio quaedam et proximus quasi gressus ad ipsius resurrectionis spem, quam postmodum demum tamquam fidei culmen et fastigium 19, 25 profitetur. Quare non sine artificio auctor sacer paulatim eximiam illam spem praeparat Iobumque sensim ad illam evehit. Sensus hic bene adumbratur apud Malv. : « revocares me in vitam hanc et me redivivum sisterem ». Ab hae spe deflectit ad miseriam conditionis praesentis adeo illi desiderio oppositam
Imagine arboris revirescentis in Iobi animo desiderium excitatur, ut simili modo, postquam ira Dei deferbuerit, ad vitae conditionem suavem redeat; quare interea in limbo abscondi ibique meliora tempora exspectare cupit. Ita
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v. 14 « putasne, mortuus homo rursum vivat? cunctis diebus quibus nunc milito, exspecto, donec veniat immutatio mea »; — in hebr. cunctis diebus militiae meae i. e. duri laboris et quasi molestissimae stationis (cf. 7,1). Bene explicat Mal.: « equidem si ita res haberet, nempe quod mortuus revivisceret, tolo tempore vitae meae exspectarem, donee veniret immutatio sortis meae, i. e. optarem mori, ul sors mea in meliorem commutaretur ». Jmmutatio non est immortalis illa resurgentium regeneratio (Pin. Cord. Tir.), sed e statione militari et labore discessus et sortis eius immutalio, qua in statum prosperum restituatur, postquam in limbo sit absconsus, uli optaverat. Unde hebr. commode transferas cunctis diebusexspectarem, in illa scil. hypothesi. Iam animo sibi fingit illam ipsam restitutionem, illudque felicissimum momentum, quo Deus benigne ipsius recordabitur, quo eum in hypothesi v. 13 assumpta e limbo evocet novumque cum ipso ineat amiciliae foedus :
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v. 15 « vocabis me et ego respondebo tibi; operi manuum tuarum porriges dexteram »; — pulcherrime illam animi voluptatem describit, quam ex familiaritatis cum Deo restitutione percepturus esset; apte vertes hebr. £u vocares et ego responderem tibi; opus manuum tuarum desiderares i. e. quanta exsultatione voci tuae graliosae responderem, quanto iubilo perfunderer, si iterum me, creaturam tuam, amore benigno amplectereris; ita optime delineat hypothesin illam
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v. 46 « £u quidem gressus meos dinumerasti, sed parce peccatis meis »;—i. e. nunc quidem acerbe me punis omnes actus meos accurate perscrutatus; omnia in numerato habes, ut singula punias (cf. Malv. Cord. Pin. Calm. W.); quod ne fiat deprecatur At Deus ab exactione illa non cessat; v. 17 « segnasti quasi in sacculo delicta mea, sed curasti iniquitatem meam »; — 1. e. 1n tuo raliona- E. rio et in tabulis tuis illa sunt perscripta (cf. Pzn. Cord. Vav. Mar. 13 Malv. Tir. W.) et magna cura in tua memoria servantur, ut punias; NS Deus curare dicitur i. e. diligentem curam adhibere in punienda iniquitate, exigendo maiores poenas (cf. Pin. Mar. Matv.). Si vero - Tobus post innocentiae assertionem sollemnem et saepius repetitam de suis delictis loquitur, id accipi debet, uti 9, 32; 13, 26. Quare apte adnotat Phil.: « si qua ad Deum per totum TUE vitae meae peccata commisi, in unum omnia per diversa temporum spatia congregasti, ut secundum rigorem iustitiae tuae pro cunctis simul mihi retribueres ». Iobus porro ita loquitur quia alias poenas nisi vindicativas nondum clare cognoscit, quas ultra mensuram sibi infligi conqueritur. Castigationes autem in alios etiam fines fieri, ipse quidem subobscure iam innuit (cf. 12, 1'1 seq.), at explicite progressu disceptationis explicabitur. Ita quidem textus lat. — Arctius ad antecedentia adnectitur textus hebr., qui felicem illam conditionem, quam animo sibi finxerat, ulterius delineat : quia tunc 1 gressus meos dinumerares (omni sollicitudine et amore mihi provideres), neque dili- 3 : genter servares (apud te) peccatum meum (sed benigne oblitus indulgeres); conclu- Dh sum in sacculo esset delictum meum (cf. 13, 26; i. e. penitus illud deleres venia et i oblivione) et oblineres iniquitatem meam (i. e. an penitus exstingueres) t. Verum generatim aliter explicant. Iam v. 15 aliqui (Malv. Vat. W.) ad iudiciam lem disceptationem referunt, uti. 13, 22. Sed cur lIobus expostulationem illam, quam frustra fecerat, repeteret? idque postquam a 13, 23 alteram partem (certe Ee loquar ego) amplexus est? Formae autem verbales in hebr. Npp ete., eaedem plane sunt, quae in antecedentibus ; ergo eodem modo accipiendae, praesertim y cum nulla particula transitum ad aliud indicet. Porro explicatio, quam dedimus, optime ad antecedentia adnectitur. Hunc nexum cum superioribus etiam LXX et Ma vet. lat. vetinent et exprimunt : « deinde vocabis me ». v Magis dubius est v. 46 et 17; illos enim ad conditionem Iobi praesentem, eius hypothesi et desiderio adeo oppositam, magno consensu referunt; in quam explicationem iam LXX et vet. lat. et S. Hier. praeierunt. Quamvis enim in hebr. eaedem formae verbales (abn: etc.), serventur, tamen propter "ny "s conditionis et temporis mutationem indicari volunt. At immerito, cum particula illa etiam in iam inceptis pergat ; cf. Is. 43, 19. Iud. 13, 12. 2 Reg. 18, 24. Hebr. vel explicant per interrogationem : nonne peccata mea diligenter servas ? (cf. Malv. III. Ros. W. Hirz.)? vel : te non contines (iram non contines) super peccatum meum (cf. Cod. Del.); et v. 17 b addidisti super iniquitatem meam ?. Simile quid exprimunt LXX et » 1. Ita bow sensu proprio agglutinare, oblinere (cf. Hitz.). 2. B. particulam Nb e textu removet; quod utique bene fit, si versus ad praesentem Iobi conditionem refertur. 9: bow scil. sensu translato cf. 43, 4 fabricatores mendacii, Ps. 448, 69 multiplicata est vet. lat. : « annotasti, si quid invitus erravi » et praesertim Sym. èniowpevoets yp Tiv dvoulav uou « accumulabis enim iniquitatem meam ». Quare textum lat. sed curasti non cum plerisque in bonam partem accipere licet textibus et hebr. et graeco refragantibus !. Verum explicatio supra proposita etiam ex eo commendatur, quod v. 48 in textu hebr. adest oppositio ad antecedentem illam hypothesin y. 13-17 : Cw verum enimvero i. e, at non est ita, ut animo concepi.
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v. 18 « Mons cadens defluit et sarum | transfertur de loco suo;
Ad suas miserias oculos intendens hominum spem fugacem et interitui proximam ex eo delineat, quod quae firmissima sint (montes, saxa, lapides, terra) tamen paulatim defluant et consumantur, quanto magis miserrimus homo (cf. Cord. Malv.Vav. Tir. Men.) ! Eum in modum
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v. 49 lapides excavant aquae etalluvione paulatim terra consumitur, et hominem ergo similiter perdes »; — in hebr. v. 19 abluunt effusiones earum pulverem terrae(bene sensum Hier.) et spem hominis destruis i. e. eodem modo hominis spem adimis, in nihilum redigis. Bene Men. : « ut saxeos montes tempus exedit et lapides aut sua sponte aut torrentium vi devolvuntur aut alio trahuntur, ut gutta paulatim lapidem cavat et fluminis alluvione ripae minuuntur, sic homines diuturnitas temporis absumit », vel ita spes hominis defluit, dilabitur. Hanc miseriam ulterius proponit
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v. 20 « roborasti eum paululum, ut in perpetuum transiret; immutabis faciem eius et emittes eum »; — i. e. « hac lege vitam das et robur, ut perpetuis alterationibus continuo immutetur ac tandem ex hacvita emittatur » (Cord. similiter Men. Tir. Vav.). In hebr. praevales eiin perpetuum et abit ; faciem eius immutans (es) et abigis eum; Dei potentia homo morti traditur, quam effugere non potest; faciem mortis colore immutat Deus eumque e vivis expellit (cf. Pin. Malv. Tir. Cord. W. Zsch. P.). Ita scilicet hominis spes concidit. Iam exsequitur, quis sit status post exitum a vita;
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v. 21 « swe nobiles fuerint filii eius sive ignobiles, non intelliget »; — in hebr. 1. Bene in cat. gr. 0/.?: « tu vitae meae gressus in numerato habes, neque te quidquam rerum mearum latet, sed qualitatem et numerum earum complexus es, atque ita enumerasti et investigasti ut tamquam in marsupium congesseris et concluseris iniquitates meas, ita ut nulla ex iis pereat sed omnium poenas exsolvam. Oportebat autem te propter naturae imbecillitatem delicta praeterire; hoc autem non fecisti, verum subtiliter et accurate singula examinasti, ac quasi tabulis inscribens, eorum etiam supplicia exegisti quae invito me commissa sunt ». 2. Alii connectunt in hunc modum, ut Iobus immanes cruciatus deprecetur hac ratione : 198 108 14, 21-92 honorantur filii eius et nescit; vilescunt et non intelligit de illis i. e. iam non carissimorum cura tangitur; nescit in limbo, quid eveniat filiis, nescit scil. naturali cognitione (cf. Greg. Pin. Cord. Est. Men. W. P.) quare bene Gord. :« en novam in inferno miseriam » omnia scil. concidere, ipsum amorem tenerrimum vel non adesse vel ignorantia de pignoribus carissimis cruciari, cum morte omnis sensus ac notitia rerum terrestrium ita eripiatur, ut naturali conditione iam non possit acquiri. Iam quantopere hominis spes pereat, demum concludit v. 99 in hebr. tantummodo super se caro eius dolebit et super se anima etus lugebit i. e. quod bene Cod. adnotat : « post mortem nullus sensus eorum quae hic contingunt posteris nostris; sed quisque suae animae, suae carni dolebit i. e. sibi ipsi »; statum scil. describit post mortem : corpus sepulchri corruptione consumitur, id quod haud incongrue carnis dolorem de se dicit, quia dissolutionem illam et corruptionem naturaliter horremus et inviti tantum patimur et quia corruptio illa est quasi dolor consumens et exedens carnem; anima noestitia tabescet de se. Hoc modo homo in limbo se solo vel potius suis partibus occupatur, suo tantum moerori immoratur, nulla aliarum rerum habita vel ratione vel cura (cf. W. P. ). Ita plene et plane proposuit t, quid sit spem hominis perdis v. 19>. In textu: vw/g. inseri invenimus dum vivet; quare ibi oratio non progreditur, neque de conditione post mortem agit, sed ad miseriam vitae praesentis delineandam revertitur, quam formula generali quasi axiomate claudat
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v. 22 « attamen caro eius dum vivet dolebit, et anima illius super. semetipso lugebit »; — 1. e. haec vita doloribus et corporis et animae abundat et circumfluit malis (cf. Maw.) et homo non potest non esse miser, cum nunquam vacet a doloribus caro neque ab angoribus animus (Men. Tir. Vav. Calm.). Sed ad sermonis progressum et ad v. 21 eiusque nexum multo melius accommodatur illa explanatio, quae ex textu hebr. petitur. ALTER DISPUTANTIUM CONGRESSUS (Cap. 15-21). I. DISCEPTATIO CUM ELIPHAZ. CAP. 15-17. Arg. — Eliphaz acerbe reprehendit Iobum, quod stulte et'impie sit locutus (15, 1-6). Dein Tobi assertionem reiicit, quia Iobus aliis non sit praestantior sapientia, immo vincatur et quia tali modo et Deum repudiet et superbia efferatur (15, 7-13). Iam directe oppugnat Iobi assertiones 4) ex eo, quod ne angeli et coeli quidem sint mundi (45, 14-16), b) ex traditione et veterum auctoritate, qua constet impios non esse felices sed terroribus exagitari (15, 11-24). Hisce vero impium cruciari, quia in Deum rebellis et contumax sit, quare et ipsi et soboli eius ingruere ruinam ineluctabilem (15, 25-35). Duas Iobi assertiones Eliphaz perstringit, ipsum cruciari innocenlem et impios saepe prospere agere. Ut suam de recompensatione doctrinam tueatur, id maxime urget, impios semper terrore angi et demum misere interire. Partim igitur, uti fit in disputationibus, cum disputantium quisque a suo loco et opinione vel nequeat vel nolit dimoveri, dicta repetuntur aut fere eadem quae antea argumenta promuntur (cf. v. 10. 141-19. 29 el seq.), partim etiam nova quaedam inseruntur, quae disputationis progressum indicant duplicem : a) psychologicum ; maiore scil. acrimonia Eliphaz in Iobum invehitur, eum arguens summae impietatis, blasphemiae (v. 2-6) et innumerabilium peccatorum (v. 16) et in impii descriptione ad Iobum acerbe alludens (v. 25-28; v. 30 et seq.) ; unde maior quoque exsistit Iobi patientis probatio; b) phifosopho-theologtcum; lobi enim thesis de frequenti impiorum felicitate 1mpugnatur assertione, illos saltem angi perpetuis terroribus (v. 20-24), quos certo cerlius ruina subsecutura sit.
14:4
… Il v. 7 del Miserere (Ps. 51) e altri passi (ibid. 54, 4; Iob 13, 25 sg.; 14, 4) suppongono questo stato di corruzione nativa, di miseria morale congenita; stato di peccato, che implica una certa solidarietà morale. …
… 10, 21 sg.) non ne ritorna, « resterà coricato e non si alzerà, non si sveglierà dal suo sonno » (ibid. 14, 7-22). Questo pessimismo è di ordine morale; coincide con la fede, riaffermata poi nel Vangelo, che ogni uomo è in sé peccatore, « impuro » (ibid. 14, 4). Però la patetica descrizione di Giobbe, come la topografia della f. (« canale » che conduce nella fossa: ibid. 33, 18; le « camere di morte » Prov. 7, 27), è iperbolico-allegorica …
14:7
… riposo (« sonno ») a confronto delle agitazioni terrestri e abolisca le disuguaglianze sociali (Iob. 3, 13-26), chi cade in quel luogo di tenebre (ibid. 10, 21 sg.) non ne ritorna, « resterà coricato e non si alzerà, non si sveglierà dal suo sonno » (ibid. 14, 7-22). Questo pessimismo è di ordine morale; coincide con la fede, riaffermata poi nel Vangelo, che ogni uomo è in sé peccatore, « impuro » (ibid. 14, 4). Però la patetica descrizione …
14:12
… 88, 13), divisa in settori di diversa profondità (Is. 14, 15; Ez. 32, 23), poeticamente concepita come un profondo abisso, quasi un mostro insaziabile (Ps. 144, 7; Prov. 1, 12; 27, 20; 30, 15), che non restituisce più la sua preda (Iob. 7, 9; 14, 12; 16, 22; 17, 13-16). Luogo tenebroso, ove «nullus ordo sed sempiternus horror inhabitat» (Iob. 10, 21), viene descritto come una terra prigione, chiusa da porte e sbarre (Is. 38, …
14:13
« scende » o vi si « precipita » (Is. 14, 9-15; 57, 9; Ez. 31, 15-17; 32, 21; Am. 9, 2; Ps. 85, 13; 138, 8; Prov. 15, 24). La f. profonda e sinonimo della « morte » che travolge (Job 24, 19; Eccli. 14, 12; 51, 2-9; cf. Apoc. 1, 18 e 20, 13-14) e « scendervi » equivale a « morire » (Job 14, 13; 17, 13, 16); e sinonimo di « sepolcro », « fossa », « tenebre », « polvere » del sepolcro. …
14:17
… Il popolo ebraico ebbe anch'esso le sue milizie e la S. Scrittura si rifà al s. m. come ad un'immagine della vita dell'uomo sulla terra, in lotta con le proprie passioni e con le seduzioni del mondo esterno (Iob 7,1; 14, 17, II Cor. 10, 4; I Tim. 1,18; Iac. 4,1; I Pt. 2, 11) ed alle schiere armate paragona le gerarchie celesti (Deut. 17,3; II Par. 33,3; Is. 24, 21; Ier. 8,7; Lc. 3, 13; Act. 7,42).
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.