Againe Iob recounteth Gods former benefites, as Wel his grace, wherby he did good workes, 5. as temporal prosperitie. 9. and wisdome aboue other princes.
1Job also added, taking up his parable, and said:Soggiunse indi Giobbe, ripigliando la sua parabola, e disse:IOB also added, taking his parable, and sayd:Addidit quoque Job, assumens parabolam suam, et dixit: 2Who will grant me, that I might be according to the months past, according to the days in which God kept me?Chi mi darà, ch'io ritorni qual era nei mesi trascorsi, come ne' giorni, in cui Dio avea la custodia di me?Who wil grant me, that I may be according to the former monethes, according to the daies in which God kept me?Quis mihi tribuat ut sim juxta menses pristinos, / secundum dies quibus Deus custodiebat me ? 3When his lamp shined over my head, and I walked by his light in darkness?Allorché il suo lume risplendeva sulla mia testa, e tralle tenebre io camminava guidato dalla sua luce.When his lampe shined ouer my head, & I walked by his light in darknes?Quando splendebat lucerna ejus super caput meum, / et ad lumen ejus ambulabam in tenebris: 4As I was in the days of my youth, when God was secretly in my tabernacle?Qual era ne' giorni di mia giovinezza allorché Dio segretamente si stava nella mia tenda.As I was in the daies of my youth, when God was secretly in my tabernacle?sicut fui in diebus adolescentiæ meæ, / quando secreto Deus erat in tabernaculo meo: 5When the Almighty was with me: and my servants round about me?Quando meco si stava l'Onnipotente, e attorno a me tutti i miei figliWhen the Omnipotent was with me: and my seruantes round about me?quando erat Omnipotens mecum, / et in circuitu meo pueri mei: 6When I washed my feet with butter, and the rock poured me out rivers of oil?Quand'io col burro ungeva i miei piedi, e da' massi sgorgavano rividi olio per me.When I washed my feete with butter, and the rocke powred me riuets of oile?quando lavabam pedes meos butyro, / et petra fundebat mihi rivos olei: 7When I went out to the gate of the city, and in the street they prepared me a chair?Quand'io me n'andava alla porta della città, e nella piazza mi preparavano la residenza.When I went forth to the gatte of the citie, and in the streate they prepared me a chaire?quando procedebam ad portam civitatis, / et in platea parabant cathedram mihi. 8The young men saw me, and hid themselves: and the old men rose up and stood.In reggendomi i giovani si ritiravano, e i vecchi si alzavano, e stavano in piedi.Yong men sawe me, and hid them selues: and old men rising vp stoode.Videbant me juvenes, et abscondebantur: / et senes assurgentes stabant. 9The princes ceased to speak, and laid the finger on their mouth.I principi più non fiatavano, e mettevano il dito sulle lor labbra.The princes ceased to speake, and did put the finger vpon their mouth.Principes cessabant loqui, / et digitum superponebant ori suo.
10The rulers held their peace, and their tongue cleaved to their throat.I grandi rattenevan la loro voce, e la loro lingua era attaccata al palato.Dukes held in their voice, and their tongue cleaued to their throte.Vocem suam cohibebant duces, / et lingua eorum gutturi suo adhærebat. 11The ear that heard me blessed me, and the eye that saw me gave witness to me:Beato, diceami, chi ascoltava le mie parole, e chi mi vedea, dicea bene di me;The eare hearing counted me blessed, and the eie seing gaue testimonie to me:Auris audiens beatificabat me, / et oculus videns testimonium reddebat mihi: 12Because I had delivered the poor man that cried out; and the fatherless, that had no helper.Perch'io liberava il povero che strideva, e il pupillo privo di difensore.For that I had deliuered the poore man crying out, and the pupil, that had no helper.eo quod liberassem pauperem vociferantem, / et pupillum cui non esset adjutor. 13The blessing of him that was ready to perish came upon me, and I comforted the heart of the widow.Benedizioni mandava a me colui, che stava in pericolo di perire, e al cuor della vedova io porgeva conforto.The blessing of him that was readie to perish came vpon me, and I conforted the hart of the widow.Benedictio perituri super me veniebat, / et cor viduæ consolatus sum. 14I was clad with justice: and I clothed myself with my judgment, as with a robe and a diadem.Mi rivestii di giustizia, e della mia equità mi adornai come di manto, e di diadema.I was clothed with iustice: and I reuested me with my iudgement, as with a garment and crowne.Justitia indutus sum, / et vestivi me, sicut vestimento et diademate, judicio meo. 15I was an eye to the blind, and a foot to the lame.Io fui occhio al cieco, e piede allo zoppo.I was an eie to the blind, and a foote to the lame.Oculus fui cæco, et pes claudo. 16I was the father of the poor: and the cause which I knew not, I searched out most diligently.Io era il padre de' poveri, e delle cause a me ignote faceva diligentissima inquisizione.I was the father of the poore: and the cause which I knew not, I searched most diligently.Pater eram pauperum, / et causam quam nesciebam diligentissime investigabam. 17I broke the jaws of the wicked man, and out of his teeth I took away the prey.Io spezzava le mascelle a' malvagj, e strappava lor di tra i denti la preda.I brake the iawes of the wicked man, and out of his teeth I tooke away the praye.Conterebam molas iniqui, / et de dentibus illius auferebam prædam.
18And I said: I shall die in my nest, and as a palm tree shall multiply my days.E diceva: Io morrò nel mio nido, e come la palma moltiplicherò i miei giorni.And I said: I wil die in my litle nest, & as a palmetree wil multiplie daies.Dicebamque: In nidulo meo moriar, / et sicut palma multiplicabo dies. 19My root is opened beside the waters, and dew shall continue in my harvest.La mia radice diffondesi lungo le acque, e la rugiada si poserà su' miei rami.My roote is opened beside the waters, and dewe shal continue in my haruest.Radix mea aperta est secus aquas, / et ros morabitur in messione mea. 20My glory shall always be renewed, and my bow in my hand shall be repaired.Sempre nuova sarà la mia gloria, e il mio arco sarà sempre più forte nella mia mano.My glorie shal alwaies be renewed, and my bow in my hand shal be repayred.Gloria mea semper innovabitur, / et arcus meus in manu mea instaurabitur. 21They that heard me, waited for my sentence, and being attentive held their peace at my counsel.Quelli che mi ascoltavano aspettavano il mio parere, e in silenzio stavano attenti al mio consiglio.They that heard me, expected sentence, and attent held their peace at my counsel.Qui me audiebant, expectabant sententiam, / et intenti tacebant ad consilium meum. 22To my words they durst add nothing, and my speech dropped upon them.Non ardivano di aggiunger cosa alle mie parole, e i miei discorsi cadevano a stille sopra di loro.To my wordes they durst adde nothing, and my speach distilled vpon them.Verbis meis addere nihil audebant, / et super illos stillabat eloquium meum. 23They waited for me as for rain, and they opened their mouth as for a latter shower.Ma essi aspettavano come la pioggia, e aprivano la loro bocca, come alla piova della tarda stagione.They expected me as rayne, and they opened their mouth as it were to a lateward shower.Expectabant me sicut pluviam, / et os suum aperiebant quasi ad imbrem serotinum. 24If at any time I laughed on them, they believed not, and the light of my countenance fell not on earth.Se qualche volta io scherzava con essi, non sei credevano, e la ilarità del mio volto non era senza il suo frutto.If at anie time I laughed on them, they beleued not, and the light of my countenance fel not on the earth.Siquando ridebam ad eos, non credebant: / et lux vultus mei non cadebat in terram. 25If I had a mind to go to them, I sat first, and when I sat as a king, with his army standing about him, yet I was a comforter of them that mourned.Se io voleva andare tra loro, stava assiso nel primo posto, e sedendo qual re circondato di armati, era con tutto ciò il consolator degli afflitti.If I would haue gone to them, I sate first, and when I sate as a king, with his armie standing about him, yet was I a conforter of them that mourned.Si voluissem ire ad eos, sedebam primus: / cumque sederem quasi rex, circumstante exercitu, / eram tamen mœrentium consolator.
29:2
Calmet
Me. Job perceiving that his friends made no reply, (Calmet) and yet did not appear satisfied, (Haydock) explains how he had behaved in prosperity, in answer to the insinuations of Eliphaz; (chap. 22:5.) and what miseries he now experienced; though he maintains these were not inflicted on account of his sins. He continues this discourse in the two next chapters. (Calmet)
Ven. Bede
He wishes to be restored to his former state, for his own vindication, (Haydock) and that he might exercise the works of mercy. (Ven. Bede)
29:4
Youth. Hebrew, also "autumn or winter," which are seasons of repose, when people enjoy the fruits of their labours.
Calmet
Tabernacle, and all consulted me as an oracle. (Calmet)
Septuagint, "when God made the visit of my house," (Haydock) and filled it with blessings, like that of Obededom, 2 Kings 6:12.
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Pliny
Butter. Many understand "cream." But butter was used to anoint the body, as well as oil. Non omittendum in eo (butyro) olei vim esse, et Barbaros omnes infantesque nostros ita ungi. (Pliny, [Natural History?] 9:41.)
Calmet
Oil. These hyperbolical expressions denote the utmost fertility, Genesis 49:11. (Calmet)
Sa
Septuagint have "milk." On all sides, Job could behold his rich pastures and cattle, (Haydock) so that he might have washed his feet in butter and milk. The rocks also were covered with olive trees; (Menochius) or the stone used for a press made the oil gush forth. (Cajetan) (Sa)
29:7
To the gate. Septuagint, "early."
Haydock
Chair, or throne, where Job sat in judgment. (Haydock)
Calmet
It appears evident that he was the prince in his city. Idumea had at first several petty kings at the same time, Genesis 36:15. (Calmet)
Pineda
But Job had several princes (ver. 9.; Haydock) under him. (Pineda)
29:11
Calmet
Gave. Septuagint, "winked," through approbation. (Calmet)
29:16
Calmet
Diligently, not passing sentence at random. I also endeavoured to do justice to those who durst not make any complaint. The prince ought to have an eye to all things. (Calmet)
29:17
Menochius
Prey, which he had extorted from the poor. (Menochius)
29:18
Calmet
Nest, in security, and among my children. (Calmet)
Menochius
Palm-tree. Septuagint, "But I said, my youth shall grow old like the shoot of the palm-tree: I shall live a long time." This is clearly the meaning of this version, (Haydock) as appears from the word stelechos, "a shoot (Calmet) or trunk." (Menochius)
Pliny
Yet as phoinix, signifies also "a Phoenician, and the phoenix," some have explained this passage of the latter, which seems agreeable to the mention of a nest. Many fabulous accounts have been given of this bird, of which only one is supposed to exist at a time, rising from its parent's ashes; which, if true, (Calmet) would have been very (Haydock) beautifully applicable to a future resurrection. (St. Clement, ep. 1 Cor.; St. Ambrose, de fide Res. 2:59, etc.) See Solin, xlii.; Tacitus, Ann. vi. This uncertain bird may have been confounded with the bird of Paradise. Palm-trees live a long time, and multiply shoots all round them surprisingly. (Pliny, [Natural History?] 13:4., and 16:44.)
Calmet
Yet the Scripture never elsewhere uses the term éul for this tree. The moderns generally translate, "I shall multiply my days like the sand," which is a very common expression. (Calmet, Diss.)
Haydock
The following verse seems, however, favourable to the sense of the Septuagint and Vulgate, though the heavy nature of sand, which "remains" in its place, might serve to express the confidence which Job had of continuing for a long time in the midst of prosperity. (Haydock)
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29:20
Menochius
Bow, strength. I thought my glory would never end. (Menochius)
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Menochius
Shower, in autumn, at which season only, and in spring, it rained in those countries. (Calmet) (Deuteronomy 11:14.) (Menochius)
It would, of course, be very acceptable after the drought of summer, Proverbs 16:15.
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Calmet
Earth, with neglect. (Calmet)
Calmet
My attendants could scarcely believe their own eyes, through joy, (Haydock) when I assumed a more familiar air with them. (Calmet)
Menochius
They still revered my authority. (Menochius)
29:25
Haydock
With. Hebrew, "in his army, like one comforting people in mourning." (Haydock)
Worthington
Job was not merely as, or like a king, but also one in effect; exercising the power, (ver. 7.) and wearing the royal robes, ver. 14. (St. Isidore; Ven. Bede, etc.) (Worthington)
29:1
Parables are not only similitudes of thinges but also pithie and profound sentences such as Iob, Salomon, and other wisest men vttered.
29:25
This particle (as) importeth not here a similitude but rather that he was a very king or supreme prince as hauing supreme authoritie. v. 7. royal vesture and crowne v. 〈◊〉. Is•lorus, li. de vita sanct. Beda & alij.
29:2
san Gregorio Nazianzeno † 389 d.C. Correspondence with Saint Basil the Great, Archbishop of Cæsarea 6
What I wrote before about our stay in Pontus was in joke, not in earnest; what I write now is very much in earnest. O that one would place me as in the month of those former days,
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.2
… while thou art yet speaking, He shall say, Here I am.” Concerning this same thing in Job: “I have preserved the needy from the hand of the mighty; and I have helped the orphan, to whom there was no helper. The mouth of the widow blessed me, since I was the eye of the blind; I was also the foot of the lame, and the father of the weak.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.114
… “Judge for the fatherless, and justify the widow; and come let us reason, saith the Lord.” Also in Job: “I have preserved the poor man from the hand of the mighty, and I have helped the fatherless who had no helper: the mouth of the widow hath blessed me.”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.36
180. From whence, then, Cicero and Panætius, or even Aristotle, got these ideas is perfectly clear. For though living before these two, Job had said: “I delivered the poor out of the hand of the strong, and I aided the fatherless for whom there was no helper. Let the blessing of him that was ready to perish come upon me.”
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.30
… if in the time of his trouble he obtains nothing from thee; if in the time of danger, when he is carried off to die, thy money seems more to thee than the life of a dying man; what a sin is that to thee! Wherefore Job says beautifully: “Let the blessing of him that was ready to perish come upon me.”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Zephyrinus 1
… I put on righteousness, and clothed myself with a robe and a diadem, my judgment. I was eye to the blind, and foot to the lame. I was a father to the poor, and the cause which I knew not I searched out most carefully. I brake the grinders of the wicked, and plucked the spoil out of his teeth;”
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sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 167.13
… Therefore it is true that in the sight of God “shall no man living be justified,” and yet that “the just shall live by his faith.” On the one hand, “the saints are clothed with righteousness,”
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 27
… Judgment also we take on ourselves; and even when it is against us, we turn it round to our own behalf; for we become our own accusers and condemn our sins: whence that scripture which says, “The righteous man accuses himself at the beginning of his speech.” Hence also he says: “I put on righteousness, and clothed myself with judgment like a mantle.”
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 8.12
… Further, who showed a mind more unmoved in sufferings? Whose soul was more sympathetic to those in trouble? Whose hand more liberal to those in want? I should not hesitate to honour her with the words of Job: Her door was opened to all comers; the stranger did not lodge in the street. She was eyes to the blind, feet to the lame, a mother to the orphan.
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.11
… Dost thou wonder at the judgment of God in the case of holy Job? Wonder rather at his virtue, in that he could say: “I was an eye to the blind, and a foot to the lame. I was a father to the poor. Their shoulders were made warm with the skins of my lambs. The stranger dwelt not at my gates, but my door was open to every one that came.”
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 7
… This will be more than spear and shield to all the household. Hear what the devil says concerning Job. “Hast not thou made an hedge about him and about his house, and about all that he hath on every side?” ( Job i. 10 .) Wherefore? Hear Job himself saying, “I was eyes to the blind, and feet was I to the lame. I was a father to the orphans.” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 6.10
… (for a victory) on the right hand, when he was the father of seven sons and walked as a rich and wealthy man, and yet offered daily sacrifices to the Lord for their purification, in his anxiety that they might prove acceptable and dear to God rather than to himself, when his gates stood open to every stranger, when he was “feet to lame and eyes to blind,”
Early Popes (Pseudo-Isidorian Decretals) The Epistle of Pope Anterus 1
… [For he becomes, so to speak, the hand for the maimed, the foot for the lame, the eye for the blind,
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 7.9
… for in Christ Jesus I begat you through the Gospel . For Paul was father of the Corinthians, not by having begotten them after the flesh, but by having taught and begotten them again after the Spirit. Hear Job also saying, I was a father of the needy
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Tertulliano † 220 d.C. Five Books in Reply to Marcion 4
Sprinkled, by speaking words of presage, those
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.31
… Let us therefore eat the bread of wisdom, and let us be filled with the word of God. For the life of man made in the image of God consists not in bread alone, but in every word that cometh from God. About the cup, too, holy Job says, plainly enough: “As the earth waiteth for the rain, so did they for my words.”
29:1
Quia Job in praemissis verbis in universali ostenderat rationem, ex qua evidenter apparet, non esse contra divinam justitiam, quod mali prosperantur, et boni interdum in hoc mundo temporal i prosperitate carent, quibus conceduntur majora, scilicet spiritualia bona, manifestat hoc in seipso, quasi in exemplo, intendens eorum confutare sententiam etiam quantum ad hoc quod asserebant, eum pro peccato adversitates passum. Et primo commemorat prosperitatem praeteritam qua virtuose utebatur; et deinde magnitudinem adversitatis in quam inciderat, et ad ultimum multipliciter suam innocentiam demonstrat. Datur autem intelligi, quod sicut postquam satisfecerat verbis Baldad, Sophar tacente, processerit ad suum propositum ostendendum, ita etiam manifestato proposito, expectavit si aliquis aliorum loqueretur. Omnibus autem tacentibus, ipse iterato sermonem resumpsit; unde dicit, Addidit quoque Job, assumens parabolam suam, quia scilicet metaphorice locuturus erat: Et dixit, Quis mihi tribuat? quod ponitur ad desiderium designandum, magis quam ad petitionem formandum, Ut sim juxta menses pristinos, idest ut in prosperitate vivam sicut olim.
29:2
Et quia hanc prosperitatem non fortunae neque suis viribus, sed divino attribuebat auxilio, subdit: Secundum dies quibus Deus custodiebat me, protegendo scilicet contra adversa, et etiam promovendo dirigebat ad bona, in quibusdam quidem procedendo ad bonos effectus etiam supra meam intentionem; et hoc est quod dicit: Quando splendebat lucerna ejus, scilicet providentia ipsius, Super caput meum, idest mentem meam, dirigenS in multa bona, ad quae mens mea non attingebat: in quibusdam vero dirigebatur a Deo, quasi ab eo instructus de iis quae erant agenda; unde subdit: Et ad lumen ejus, idest ad instructionem ipsius, ambulabam, idest procedebam, in tenebris, idest in dubiis.
29:4
Et ut non atribuatur hoc merito justitiae praecedentis, subjungit, Sicut fui in diebus adolescentiae meae: quando scilicet adhuc non potueram tantam prosperitatem promereri. Deinde seriatim exponit bona status praeteriti: et incipit quasi a principio a familiaritate divina, quam in oratione et contemplatione percipiebat: unde dicit: Quando secreto Deus erat in tabernaculo meo, idest Dei praesentiam sentiebam, dum secreto in tabernaculo meo orabam et meditabar, quod pertinet ad contemplationem. Quantum vero ad actionem subdit: Quando erat Omnipotens mecum, cum scilicet mihi cooperans ad bene agendum.
29:5
Deinde describit prosperitatem suam ex parte prolis, cum subdit, In circuitu meo pueri mei: adolescentis enim patris filios pueros esse oportet. Ulterius autem procedit ad affluentiam rerum quae pertinent ad usum vitae, cum subdit: Quando lavabam pedes meos butyro: apud antiquos enim divitiae praecipue in pecudibus erant; a quibus propter hoc, secundum Augustinum, pecunia nominatur: inter fructus autem pecudum pretiosius videtur esse butyrum, quod est lactis pinguedo: cujus affluentiam parabolice designat per pedum lotionem, puta si aliquis diceret, tantum sibi abundare aliquem pretiosum liquorem, usque ad pedum lotionem; et sicut butyrum videtur esse pretiosius inter fructus animalium, ita etiam oleum inter fructus terrarum.
29:6
Solent autem olivae optimum oleum habentes, in locis lapidosis et arenosis esse, cum subdit: Et petra fundebat mihi rivos olei: per quod abundantiam designat et fructus bonitatem.
29:7
Deinde exponit magnitudinem pristinae gloriae, cum subdit, Quando procedebam ad portam civitatis: per quod dat intelligere, se habuisse auctoritatem judicandi, quia apud antiquos judicia exercabantur in portis: et ut ostenderet se non fuisse quasi unum ex pedaneis judicibus, subdit: Et in platea parabant cathedram mihi, ut per hoc ostendatur singularis dignitatis fuisse. Ostendit autem consequenter autoritatem sui judicii; primo quidem per signum acceptum ex parte juvenum, cum dicit, Videbant
me juvenes, qui scilicet solent esse ad peccata proclives, et absconddebantur, quasi scilicet meum judicium formidantes.
29:8
Secundo quantum ad senes, cum subdit, Et senes assurgentes stabant, quia scilicet meo judicio subjecti: habebat enim auctoritatem non solum ad judicandum juvenes, sed etiam senes. Tertio quantum ad civitatum rectores, qui ejus judicio reverentiam exhibebant, primo quidem quantum ad hoc quod verba inchoata dimittебant dum ille loqui volebat; unde dicit: Principes cessabant loqui.
29:9
Secundo, quia eo loquente, ipsum interrumpere non audebant: unde subdit: Et digitum superponebant ori suo.
29:10
Tertio quantum ad duces bellorum, qui solent audiores esse et promptiores ad loquendum, qui tamen coram eo presump-tuose et tumultuose loqui non audebant; unde subdit: Vocem suam cohibebant duces, scilicet plane et humiliter loquendo; et quandoque intantum stupebant, quod loqui penitus non auderent; unde subdit: Et lingua eorum gutturi suo adhaerebat, quasi loqui non valerent. Et quia solent homines tam rigidae auctoritatis a populo potius timeri quam amari, ostendit se populo amabilem fuisse: quia ad magnanimum pertinet, ut apud magnos auctoritatem servet, et tamen minoribus condescendat; unde subdit: Auris audiens, scilicet ab aliis recitari, scilicet meam gloriam, vel mea judicia non odio-bat nec invidiebat. Sed beatificabat me, idest beatum me reputabat, et beatitudinem mihi optabat; et hoc pertinet ad absentes.
29:11
Quantum autem ad praesentes subdit: Et oculus videns, scilicet meam gloriam et judicia: Testimonium, scilicet de virtute, reddebat mihi, scilicet apud alios: et hoe propter opera misericordiae quae exercebam: et hoc primo ostendit quantum ad pauperes; unde subdit: Eo quod liberasssem, scilicet de manu opprimentis, pauperem vociferantem, idest conquerentem. Secundo quantum ad pupillos; unde subdit: Et pupilum qui non erat auditor, scilicet amissio patre.
29:13
Tertio quantum ad homines in periculis existentes: unde subdit: Benedictio perituri super me veniebat, idest ille qui in periculis erat, per me adjutus, mihi benedicébat. Quarto quantum ad viduas; unde subdit: Et cor viduae consolatus sum, quae scilicet solatium viri amiserat. Non autem sic in judicio aliquibus miserendum, quod justitia relinquaretur; unde subdit: Justitia indutus sum, idest undique in processibus meis justitia apparuit: vestimento enim homo undique circumdatur. Et ut ostendat se non esse coactum, sed voluntate fecisse justitiam, subdit: Et vestivi me, quasi propria sponte justitiam, sicut vestimento, scilicet undique protegens et ornans.
29:14
Sicut autem in concertatione bellorum victoribus datur corona; ita etiam et judex, cum per judicium suum justitiae victoriam tribuit, coronam meretur: unde subdit: Et diademate judicio meo: ac si dicat, indutus sum judicio meo sicut diademate. Et ut ostendat, qualiter simul cum justitia potuerit misericordiam conservare, subdit: Oculus fui carco, idest instruxi simplices, qualiter in negotiis suis procederent, ne per ignorantiam detrimentum paterentur.
29:15
Et quia non solum ignorantibus dabat consilium, sed etiam impotentibus praebebat auxilium, subdit: Et pes claudo, idest illi, qui non poterat procedere in suo negotio, auxilium dedi ut posset procedere: tuebatur etiam illos qui tutela carebant; unde subdit: Pater eram pauperum, scilicet eos protegendo et fovendo.
29:16
Contingit autem quandoque, quod simplices et impotentes et pauperes aliqui per fraudulentiam calumniose laudantur: sed contra hoc adhibebat diligentem sollicitudinem, ut calumniosos processus malignorum excluderet; unde subdit: Et causam quam nesciebam, diligentissime investigabam, ne scilicet aliquid fraudis ibi lateret.
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Quidam vero per violentam pauperes opprimunt, eos quodammodo per rapinam deglutiientes: quorum violentiam Job per suam potentiam destruebat: unde subdit: Conterebam molas iniqui, idest destruebam violentiae rapacitatem, ne scilicet posset ulterius rapere: Et de dentibus illius auferebam praedam, quia scilicet eòs restituere cogebam totum id quod jam acceperant per rapinam.
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Ex praemissis autem bonis operibus confidebat quod ejus prosperitas perduraret: cujus continuationem primo describit, quantum ad propriam personam; unde subdit: Dicebamque, In nidulo meo moriar, idest sperabam propter praecedentia merita, quod in quiete domus meae moriturus essem, non exul a domo, non etiam domo mea perturbata: nec tamen credebat se tempestiva morte praeoccupari; unde subdit: Et sicut palma, quae scilicet diutissime vivit, multiplicabo dies, scilicet per vitae longitatem. Secundo describit continuitatem prosperitatis quantum ad divitias, quarum augmentum describit, subdens: Radix mea aperta est secus aquas: arbores enim quae secus aquas radices habent, solent abundare fructibus. Unde per hoc designat temporalem fructum multiplicationem.
29:19
Contingit autem quandoque quod fructus alicujus hominis multiplicatur, sed propter aliqua impedimenta supervenientia eos colligere non possunt; unde ad hoc exludendum subdit: Et ros morabitur in missione mea. Contingit enim in terris calidis, quod propter vehementiam aestus, messores in agro consistere non possunt ad metendum: sed nubes roris eis refrigerium praestat, ut ad metendum non impediantur, secundum illud Isa. 18: «Sicut nubes roris in diebus messis.» Tertio describit processus continuitatem quantum ad gloriam, cum subdit: Gloria mea semper innovabitur, scilicet per bona opera, quae multiplicare proponebat.
29:20
Quarto quantum ad continuationem potentiae subdit: Et arcus meus in manu mea instaurabitur: per arcum enim potentia designatur: talibus enim armis maxime orientales utuntur ad bella. Sic igitur in
praemissis describit et severitatem, et misericordiam, quam exhibebat in judicando; nunc autem tertio ostendit quomodo etiam sapientia utebatur; et primo quidem in judiciis: et quantum ad hoc dicit, Qui me audiebant, scilicet meo judicio subjecti, expectabant sententiam meam, scilicet credentes etiam se aliquid sapientissimum audire.
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Quantum vero ad consilia subdit: Et intenti tacebant ad consilium meum, scilicet expectantes ipsum, et aude audientes; et postquam consilium dederam, erant eo contenti; unde subdit: Verbis meis addere nil audebant, propter scilicet magnam sapientiam, quam in me existimabant: et non solum firmum tenebant meum consilium, sed etiam in eo consolabantur, percipientes illud esse efficax ad suum propositum consequendum; unde subdit: Super illos stillabat eloquium meum, idest ad modum stillarum eos refrigerabat. Quia igitur jam dixerat qualis erat in consiliis et in judiciis, consequenter ostendit qualis erat in communi hominum conversatione.
29:23
Et primo ostendit, quod erat gratiosus: quia cum erat absens, ejus praesentia desiderabatur; unde dicit: Expectabant me sicut pluviam, per quam scilicet homines refrigerantur: quando autem erat praesens, ex ejus aspectu et sermonibus consolabantur; unde subdit: Et os suum, idest suum animum aperiebant, scilicet versus me, ut consolationem reciperent; et hoc est quod subdit: Quasi ad imbrem serotinum, qui scilicet refrigerium praestat post aestum dici. Secundo ostendit, quod erat in conversatione moderatus: neque enim dissolvебatur gaudio: unde dicit: Si quando ridebam ad eos, scilicet aliquam magnam laetitiam ostendens, non credebant, scilicet me esse risibum deditum.
29:24
Similiter etiam non erat per tristitiam depressus; unde subdit: Et lux vultus mei non cadebat in terram: solent enim homines moerore depressi, oculos ad terram demissos habere.
29:25
Tertio ostendit, quod non erat immoderatus circa honores: quia scilicet neque eos cupiebat; unde subdit: Si voluissem ire ad eos, quod tamen non de facili faciebat, sedebam primus, scilicet apud eos in honore existens: neque tamen erat in honoribus fastuosus; unde subdit: Cumque sederem, quasi rex circumstante exercitu, omnibus scilicet me hine inde admirantibus, eram tamen moerentium consolator, quasi non despiciens eos.
29:1
v. 4 « Addidit quoque Iob, assumens parabolam suam et dixit » ; — cf. 27, 4 ; Iobus aliquantum substitit concessa amicis respondendi opportunitate. Illis quid opponant non habentibus (O/.) ipse felicitatis anteactae recordationem dolens repetit ; est enim animi moerentis laetos illos cum gemitu et lamentatione recolere dies; quare v. 2« quis mihi tribuat ut sim iuxta menses pristinos, secundum dies quibus Deus custodiebat me » ? — incipit a generali desiderio; 037p, tempus antiquum, maxime remotum dicit, unde tempus calamitatis sibi iam maxime diuturnum videri (uti verissime tempus tarde trahitur misero) significat (W.). Illos expetit dies, quibus Deus cura et studio tamquam custos et pastor eum protexit ac vallavit (cf. 1, 10) et eum promovendo direxit ad bona (S. Thom.), simulque indicat, se illam. prosperitatem non fortunae neque suis viribus, sed divino attribuere auxilio (S. TÀom.). Nunc vero Deus eum oppugnat tamquam inimicum (6, 4 etc.). Pristinum Dei favorem non sine suavi recordatione et voluptate describit
Uti sacer auctor indicat, scribens :
29:3
v. 3 « quando splendebat lucerna eius super caput meum, et ad lumen eius ambulabam in tenebris »; — in hebr. quando splendebat!... ad lumen eius ambulabam per tenebras; Dei favor lucis metaphora apte exprimitur; ad huius solis fulgorem « inter calamitates et perplexitates caliginosae huius vitae inoffensus incedebat » (Cord.), Dei benignitate recreatus eiusque donis ditatus ; ita
29:4
v. 4 « sicut fui in diebus adolescentiae meae, quando secreto Deus erat in tabernaculo meo »; — i. e. tempore pristino, quando Deus familiariter mecum agebat (Vav. Men. Tir.) vel ego eius praesentiam et favorem sentiebam (S. Thom.), dum maiora in me ex arcano contulit, quam exterius apparerent (Mar.). Aih d alii explicant inf. qal (cf. LXX ; vulg. W. Hirz. Del. Zsch.), alii inf. hiphil (Chald. Hitz.), ut sit contractum ex Sn (dum faceret splendere) quam formam alii (cf. Ols- 5 dias ROR EZI 1-10 i 339 Hebr. sicut fui in diebus autumni mei * in Dei familiaritate super tentorium meum i. e. dum "hn aestati soleat opponi, ea anni tempestate, qua agricolae laborum suorum fructibus et ubertate messis ac vindemiae laetantur (Calm. Malv. IV. Vat. Cod.). Quia vero annus oeconomicus autumno, i. €. a satione incipit, ideo autumnus anni primum tempus et proin metaphora ad vitam translata adolescentia intelligi potest, uti pluvia autumnalis dicitur prima, vernalis serotina ? ; quare interpretatio Sym. (cf. Ol.) et S. Hier. facile explicatur (cf. Ros. Cod. W. Zsch. Le Hir). Dei autem familiaritatem olim expertus est in florenti familiae conditione (v. 5), in fortunarum abundantia (v. 6), in honore, quo apud omnes habebatur (v. 7 seq.). Unde
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v. 5 « quando erat Omnipotens mecum, et in circuitu meo pueri mei »; — cf. 4, 45. 11; signum favoris Dei, quando membris cum capite concordia est, ministris et domesticis cum hero (Mar. sim. W.); alu de filiis intelligunt (S. Thom.), alii de filiis famulisque (Pin. Malv. Men.); ad pacem domesticam largamque familiam opportune opum abundantia accessit,
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v. 6 « quando lavabam pedes meos butyro et petra fundebat mihi rivos olei » ; —i. e. ubicumque incessit, possessio eius quasi laete et butyro manabat ; figurato utitur sermone ad summam opum abundantiam significandam (Est.); non solum fecunda terra, sed et sterilis et petrosa magnam olivarum et olei copiam mihi afferebat (Cord. Sa, Men.) ; melius tamen locutio intelligitur proverbzalis (Cod. Vav. Calm.), cf. Gen. 49, 41. 12. Ex. 3, 8. Deut. 32, 13 ut sugeret mel de petra oleumque de saxo durissimo, 32, 24 tingere in oleo pedem; eo aptius petrae. mentio fit, curn olivarum torcularia in petra exseinderentur. Praeterea maxima apud omnes pollebat auctoritate :
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v. 7 « quando procedebam ad portam civitatis et in platea parabant cathedram mihi,
29:8
v. 8 videbant me iuvenes et abscondebantur et senes assurgentes. stabant » ; — hebr. quando procedebam per portam ad civitatem et in foro meam sedem parabam, ergo in coetibus publicis iuniores et senes, quando conventus, comitia, iudicia celebrabantur, ei honorem exhibebant ; illi modeste cedebant, prae metu sese abdebant, ne forte Iobus vilia iuvenilia acrius perstringeret (07. S. Thom. Pin.); hi eum tamquam parentem venerabantur assurgentes coram ipso et stantes, donec ipse prior consedisset. Praeterea
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v. 9 « principes cessabant loqui et digitum superponebant ori suo;
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v. 10 vocem suam cohibebant duces et lingua eorum gutturi suo adhaerebat »; —1. e. primores ei primas sententiae dicendae partes facile et omnino cedebant et eum maximae reverentiae et admirationis significatione eius sententiam et verba exspectabant ; manum s ) ori superponere gestus est admirantis et obstupescentis, cf. 21, 5. Quando autem ipse dixerat, ipsi principes iam nihil addiderunt ; us haesit palato i. e. quasi muti et elingues facti sunt, cum nescirent PORT Tos sententiae addendum, vel quod consilium melius sit dandum '. Ita omnium plausu et approbatione sententiae eius excipiebantur;
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v. 41 « awris audiens beatificavit me et oculus videns testimonium? TIE mihi »; — tantus erat in omnium opinione, ut quicumque de eo aliquid fama perlatum audiret, eum statim beatum cationem ei exhibere (cf. S. Thom. Mar. Vav. W. Hirz. Del.). Ilaec vero antiqua nominis claritas non erat vane conflata, sed ab egregiis virtutibus, misericordiae praesertim et iustitiae actibus exorta (Cord.);itain sequentibus;
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v. 12 « eo quod liberassem pauperem vociferantem et pupillum cui non esset adiutor »; — in hebr. et apud Chald. tres ordines recensentur, scil. e£ eum, cui non erat adiutor, LXX et Syrus legunt, ut vulg. Apte monet Calm. : « animadversum est superius, Eliphazum exprobrasse Iobo potestatis abusum, negatumque pauperi, viduae, orphano patrocinium et iniquam personarum acceplationem in iudiciis. Innocentiam suam his Iobus defendens alteram post alteram accusationem refellit »; Unde pergit
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v. 43 « benedictio perituri super me veniebat et cor viduae consolatus sum »; — ille, qui iam omni abiecta spe interitum proxime opperiebatur (44^ cf. Prov. 31, 6), mea ope liberatus mihi benedicebat; in hebr. cor viduae feci iubilare, uti Theod. xzpdizy yhpas cvpava (Ol.), in tantum eam iuvit, defendit. Porro insignis erat eius iustitia ;
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v. 44 « zustitéa indutus sum et vestivi me sicut vestimento et diademate iudicio meo » ; — in hebr. : iustitiam indui et ipsa me induit; tamquam toga et tiara iudicium meum (i. e.ius, aequitas); ad rationem imaginis cf. Is. 14, 5; 59, 17. Ps. 131,9 etc. i. e. iustitia in actionibus eius et iudiciis omni ex parte apparebat et eminebat, nunquam ab eo recedebat ; intime ei adhaerebat ; haec erat forma, hic habitus, quo omnibus innotescebat (cf. Mar. Men. Malv. Cord.), hoc quasi ornatu fulgebat, hoc ornamento totus cireumdabatur. Ipsa quoque iustitia eum quasi 3o per quem se proderet, per quem hominibus se sisteret. Jus meum i. e. ius quod propugnare et defendere et stabilire studui et administrare (Prn.). Quam continuo illam administraverit, 1. Unde v. 10 non plane abundat, neque tautologiam continet; quare Hitz. immerito eum delet. De COpsuPuguode hebr. ef. Is. 60, 5. Gen. 4, 10. 4 Reg. 4, 41; 14, 6, et supra 15, 20; 21, 21; 22, 12; verbum genitivo aretius adiungitur. Alii explicant : quod vocem attinel nobilium, comprimebantur (else Wa Del Hirsz.) . Barh. explicat vocem : quando servabam eum ab interitu. declarat
29:15
v. 45 «oculus fui caeco et pes claudo;
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v. 16 pater eram pauperum et causam quam nesciebam, diligentissime investigabam »; — i. e. ita exacte et perfecte eorum defectum supplebat, ut oculos et pedes ipsis carentibus restituere videretur (Cord.); vel, ut aliis placet, iis qui ignorantia sibi ipsi consulere non poterant, quique in suo negotio procedere non valebant, iis consilio aderam, eos opibus iuvabam (ef. S. Thom. Men. Tir. Cord.), vel quod Pin., illos qui ius suum in iudicio non prosequi polerant, tamquam patronus promovebat (Vav.). Huic intime cohaeret, quod v. 16 sequitur causam investigabami. e. si quid gravioris indaginis afferebatur, intricatum, non temere iudicavi, nec levi examine contentus eram (O7. S. Thom. Men. Vav.). Id verbasonant.' Uti pauperibus pater erat et protector, ita oppressores et tyrannos fortiter contrivit, quae est efficax iuris administratio superatis iuris impedimentis vel oppugnatoribus; unde
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v. 11 « conterebam molas iniqui et de dentibus illius auferebam praedam »; — i. e. impium bestiae rapaci comparat ; dentes molares, violentiam illorum comprimebat et quos iam devorare gestiebant, hos eripuit (cf. Ps. 3, 8; 57, 1); oppressores coegit, ut rapinam resüituerent. (S. Thom.). Bene ac oratorie hos versus 14-17 explanat Chrys. Ex harum virtutum exercitio oplimam concepit spem prosperae ac diuturnae fortunae :
29:18
v. 18 « dZcebamque : in nidulo meo mortar et sicut palma multiplicabo dies »; —1. e. domi meae, non a patrio solo expulsus, sed inter meos liberos in cara domo avita aevum transigam, consenescam, et dierum plenus in summa senectute mortem obibo (cf. Cord.). Et revera in veteri lege talis virtutum merces promittebatur, exspectabatur (cf. Ex. 20, 12. Deut. 5, 16. Ps. 127 ete.). Palma arbor est maxime annosa, caesa facile germinat (ul iam Plinius notat 13, 4) et ad miraculum usque fecunda (Calm. dissert. in. h. 1.). « Senectus mea longos dies ac laetos ducet, tam firma vegetaque ad extremum uli palma in coelum assurgens, tam dulcibus perfruetur virtutum bonarum fructibus, sicut palma praedulees expandit dactylos » Eodem modo LXX et vet. lat. « sieut arbor palmae ‘otéheyos gotvxog truncus est absimilis illa : multiplicabo semen tuum sicut arenam (Gen 22 473. cf; ls. 40, 22. Ier. 33, 92 etc.). Hanc sequuntur Chald. Syrus ; eam proponunt Vav. Cord. « plerique nostrorum », ut. ait Malv., Mar. Calm. etc. Verum iidem, alique (Pin. Tir. Men. Cod. Vat.) et recentiores multi (cf. Ros. W. Hirz. Del. Hitz. Zsch. P.) phoenicem interpretantur, quam explicationem ipsa graeca versio gotwi (quae certe primaria censenda est et postmodum addito ez&egos qotvxos propter vocis graecae ambiguitatem clarius ex mente interpretis determinata et ad palmam restricta) suadere videtur, quae vox et palmam et avem illam apud veteres celebrem significat. lam interpretes graecos palmam voluisse exprimere, vix credibile est, cum palma wan sit et ita a LXX explicetur (cf. Ps. 914, 13. Cant. 7, 8. 9. Ioel 4, 12 etc.), nunquam vero bin- Cum igitur hanc vocem adeo notam singulari prorsus ratione gotw£ expresserint, vix traditioni illi rabbinicae ! hoc Iobi loco avem illam intelligi omnis fides erit deneganda. Aptum estin hunc sensum prius membrum : in nidulo meo (hebr. cum nido meo) moriar ; vitam igitur longaevam, qualis patriarchis concessa erat, eamque vegetam florentemque speraverat. At Le Hir, Renan significationem arenae retinent. Aliam subdit felicitatis imaginem
29:19
v. 19 « radix mea aperta est secus aquas et ros morabitur in messione mea »; — arbori plantatae. ad aquarum cursus (Ps. 1) sese comparat, cuius radix exposita est aperta aquis, ut irriguum humorem assidue exsugat. Ad alterum membrum notat Men. : « aer roridus messi commodus est ; nimia siccilas adversa, tum enim grana e spicis facilius cadunt »; verum aptius ad prius membrum vertitur : e£ ros pernoctabit n ramts meis (cf. Cod. Vav. Mar. Malv. W. etc.), nam «xz 14, 9recte vertit S. Hier. comam scil. arboris. Unde arborem describit, quae omnibus prosperitatis conditionibus potiatur : humorem radicibus haurit, ramis accipit rorem. Idem iam sermone proprio effert
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v. 20 « gloria mea semper innovabitur et arcus meus in manu mea instaurabiztur » ; — simul cum fama et auctoritate vigor vitae et robur permanebit et florebit : unde virum se fore plenum virtute sperasse dicit; est enim arcus roboris symbolum (cf. Gen. 49, 24. Ier. 49, 35. 4 Reg. 2, 4; "nn cf. 14,1. Mentione facta gloriae ad eam delineandam revertitur, ut, quanta fruitus sit et quantis nunc opprobriis repleatur (30, 4 et seq.), ad dolorem suum declarandum exponat. Spes, quam professus est, pristinae felicitati intime erat coniuncta; illi accedebat auctoritas, quam ipsi iustitiae ac prudentiae summa. laus peperit;
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v. 24 «: Quiime audiebant, exspectabant sententiam et. intenti. tacebant ad consilium meum » ; — hebr. me audiebant et exspectabant i. e. cam desiderio eum audierunt, neque loquentem interrumpebant, sed avide eius senlentiam praestolabantur, exeipiebant cum silentio et reverentia; plane ipsius prudentiae acquiescebant eam longe maiorem agnoscentes ;
29:22
v. 22 «verbis meis addere nihil audebant et super illos stillabat eloquium meum »; — hebr. post verba mea non regerebant 1. e. iis meo sermone plane satisfactum erat, nam uti ros, ita eloquium meum eos recreabat, refocillabat, cf. Deut. 32, 2; stillare etiam de sermone prophetarum dicitur Ez. 21, 2. Amos 7, 16. Mich. 2. 11. Cum igitur Iobi sermo adeo gratus illorum animis illaberetur,
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v. 22 « ezspectabant me sicuti pluviam et os suum aperiebant quasi ad imbrem serotznum » ; — i.e. magno desiderio consilia et consolationem a me expetebant eaque sibi fore salutaria maxime confidebant. Dicendi quadam uberlate gaudet poeta orientalis; hie vero genus hyperbolicum eo magis et recte adhibetur, quo maior appareat calamitas praesens. Imber serotinus malurandis frugibus necessarius avide exspectabatur; os aperire est magno desiderio suspirare, anhelare (cf. Ps. 118, 131). ita revera facere solent qui attente et avide audiunt (Men.) ; vel « elegantissima metaphora petita a terra quae aestatis lorridae solibus siccata rimas agit videturque pluviam expetere » (Cod.). Praeterea Iobus desperantes erigebat, ipse semper laetus et hilaris : ita v. 24 in hebr. arridebam tis, (qui) non confidebant; lumen vultus mei non. deiecerunt i. e. meam fiduciam, securitatem, hilaritatem (cf. Prov. 16, 15) non poterant turbare; illorum timiditas et pavor et. diffidentia me non a firma mentis securitate deiecit (cf. W. Zsch. Del. Hirz. Hitz. P. et pro ultimo membro Malv. Cod.). Ad quam explicationem optime adiungitur v. 25 in hebr. elegi viam eorum et sedi princeps et commoratus sum quasi rex in exercitu, quasi qui afflictos consolatur i. e. vel ad eos me contuli; vel (quod omnino praeferendum) pro eis elegi viam, eos docui, qua ratione e difficultate emergere possint. Ad id autem auctoritate valebat, quam. principis (capitis, hebr.) et regis ducisve bellici nomine illustrat; hanc vero dignitatem humanitate, comitate temperans moerentium exstitit consolator, quippe qui prudentia, opibus, benignitate (tribus hisce afflictorum consolatio facile efficitur) eminebat. Non adeo difficile ad eundem fere modum textus vulg. concipi potest
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v. 24 « si quando ridebam ad eos, non credebant, et luz. vultus mei non cadebat in terram»; — i. e. quando hilari vultu moestos consolabar, illi autem ita erant afflicti, ut spem iam nullam se concipere posse putarent, tamen favor a me illis praestitus non erat inanis, illos (spe quasi contra spem) erigebat, fovebat, sustentabat. Pertinet enim ad ipsam viri potentis felicitatem, ul auxilium ab eo exhibitum successu non careat, fine suo minime frustretur. Alii ita : etsi illis arriderem, tanta tamen eorum erat reverentia, ut talem familiaritatem in me adesse sibi non persuaderent (Cord. Men.) vel : non credebant me ridere, sed aliquid serii vel tentamenti in risu meo latere arbitrabantur (cf. Ol. Pin. Sa, Tir.); quare tali comitate nihil auctoritati meae deperibat (Mar. Men. Tir. Sa), me ridentem et iocantem non spernemba (Maw. Vav.). Sunt, qui etiam textum hebr. eadem ratione explicent (Ros.; de Wette, Schlottmann apud Del.) ; sed lumen vultus non cadebat non de auctoritate dicitur, sed ex usu biblico, uti iam notant S. Thom. Pin., lux vultus hilaritatem, vultum placidum atque benevolum designat ; dein explicatio illa de Iobo ridente, quem revera ridere alii non credant, habet nescio quid languidi et putidi; neque ad alterum membrum accommodari potest, cum vultum in terram deiicere moestitiam describat (cf. Gen. 4, 5). Id potius sonat lux vultus mei... ego illorum diffidentia minime turbabar; animi hilaritatem, benignitatem in miseros retinebam. Ad obi auctoritatem spectat
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v. 25 « si voluissem ire ad eos, sedebam primus; cumque sederem tamquamvex circumstante exercitu, eram tamen. moerentium consolator »; — i. e. ubique ei prima honoris sedes concedebatur; maiestatem eius et reverentiam temperabat benevolentia. Ita olim quidem. At nunc, heu quantum mutatus ab illo! Id gemebundus proponit 30, 1 « nunc autem derident me iuniores tempore, quorum non dignabar patres ponere cum canibus gregis mei »; — grave est et molestum, senem a iunioribus irrideri, eta quibus? sunt ex infima faece plebis, quorum scil. patres noluisset cum canibus ad greges custodiendos, i. e. ad officium canum, adhibere; in tantum erant vel infidi vel rapaces *. A quam vili puerorum turba despiciatur, ulterius prosequitur v. 2
29:1
… Sono mēdālim le brevi sentenze sapienziali: esse insegnano dottrine morali e precetti per la vita, con paragoni e immagini presi dalla natura e dall'esperienza (I Reg. 4, 32 sg.; v. PROVERBI); e così pure i componimenti didattici più sviluppati (Job 27, 1; 29, 1; Ps. 48 [49], 5; 77 [78], 2). Viene anche chiamato m. un detto popolare (I Sam. 24, 14); un apologo, un motto arguto (sinonimo di hīdhāh; cf. Ez. 17, 2); un motto satirico (Is. 14, …
29:13
… avendo parenti prossimi per difenderla, è in balia dei violenti (cf. Iob. 22, 9; 34, 3, 21; Ps. 95, 6; Sap. 4, 10; Is. 1, 23; 10, 2; Ier. 7, 6; Ex. 22, 7, 25; Mal. 3, 5, ecc.); è consolata ed aiutata solamente dall'uomo caritatevole (cf. Iob. 29, 13; 31, 16; Ier. 22, 3; Zach. 7, 10; Is. 1, 17; ecc.). …
29:16
… equivale a « Israele ». 2) Capostipite d'un popolo (Gen. 10, 21; 17, 5; 19, 37; 36, 9, 43), iniziatore d'un mestiere o arte (Gen. 4, 20 sg.). 3) Crestore (Iob 38, 28; cf. Jer. 2, 27), quindi Dio (Deut. 32, 6; Is. 63, 16; Eccli. 51, 10). 4) Benefattore (Iob 29, 16), chi prende cura di altri (Is. 9, 5; 22, 21). 5) Maestro ('a. è titolo onorifico, dato ai sacerdoti e ai profeti anche dai re: II Reg. 6, 21; 8, 9; 13, 14; Iudc. 17, 10; 18, 19), …
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.