Holie Iob sheweth the great change of his temporal estate, from welfare into great calamitie.
1But now the younger in time scorn me, whose fathers I would not have set with the dogs of my flock:Ma adesso mi scherniscono i più giovani di me, ai padri de' quali non mi sarei degnato di dar la cura de' cani della mia greggia:BVT now they of yonger time scorne me, whose fathers I vouchsafed not to put with the dogs of my flocke:Nunc autem derident me juniores tempore, / quorum non dignabar patres ponere cum canibus gregis mei: 2The strength of whose hands was to me as nothing, and they were thought unworthy of life itself.De' quali io nulla stimava la forza delle braccia, ed egli eran creduti indegni anche di vivere.The force of whose handes was to me as nothing, and they were thought vnworthie of life it self.quorum virtus manuum mihi erat pro nihilo, / et vita ipsa putabantur indigni: 3Barren with want and hunger, who gnawed in the wilderness, disfigured with calamity and misery.Secchi per la povertà, e per la fame, che cercavan da rodere pel deserto, squalidi nella calamità, e miseria.Barren with pouertie and famine, who gnawed in the wildernes, il fauoured by calamitie and miserie.egestate et fame steriles, qui rodebant in solitudine, / squallentes calamitate et miseria. 4And they ate grass, and barks of trees, and the root of junipers was their food.E l'erba mangiavano, e la corteccia degli alberi, e loro cibo era la radice del ginepro.And they did eate grasse, and the barkes of trees, and the roote of iunipers was their meat.Et mandebant herbas, et arborum cortices, / et radix juniperorum erat cibus eorum: 5Who snatched up these things out of the valleys, and when they had found any of them, they ran to them with a cry.E di simili cose andavano in cerca per le valli, e trovate che ne avessero correvano a prenderle con grande schiamazzo.Who taking these thinges violently out of the valles, when they had found euerie thing, they ranne to them with a crie.qui de convallibus ista rapientes, / cum singula reperissent, ad ea cum clamore currebant. 6They dwelt in the desert places of torrents, and in caves of earth, or upon the gravel.Abitavano nelle buche dei torrenti, e nelle caverne della terra, o sopra de' massi.They dwelt in the deserts of torrentes, and in caues of the earth, or vpon grauel.In desertis habitabant torrentium, / et in cavernis terræ, vel super glaream: 7They pleased themselves among these kind of things, and counted it delightful to be under the briers.E in tale stato erano allegri, e per delizia contavano lo star sotto i pruni.Who reioysed among these kind of thinges, and counted it delicacies to be vnder the briars.qui inter hujuscemodi lætabantur, / et esse sub sentibus delicias computabant:
8The children of foolish and base men, and not appearing at all upon the earth.Figliuoli di gente stolta, e ignobile, i quali nemmen compariscono sopra la terra.The children of foolish and base men, and in the earth not appearing at al.filii stultorum et ignobilium, / et in terra penitus non parentes. 9Now I am turned into their song, and am become their byword.Or io sua divenuto argomento delle loro canzoni, e oggetto de' loro schemi.Now am I turned into their song, and become a prouerb with them.Nunc in eorum canticum versus sum, / et factus sum eis in proverbium. 10They abhor me, and flee far from me, and are not afraid to spit in my face.Mi hanno in abominazione, e fuggon lungi da me, e non han ribrezzo di sputarmi in faccia.They abhorre me, and flee far from me, and are not a frayd to spit in my face.Abominantur me, et longe fugiunt a me, / et faciem meam conspuere non verentur. 11For he hath opened his quiver, and hath afflicted me, and hath put a bridle into my mouth.Perocché egli apri il suo turcasso, e mi trafisse, e il morso pose alla mia bocca.For he hath opened his quiuer, and hath afflicted me, and hath put a bridle into my mouth.Pharetram enim suam aperuit, et afflixit me, / et frenum posuit in os meum. 12At the right hand of my rising, my calamities forthwith arose: they have overthrown my feet, and have overwhelmed me with their paths as with waves.Nel mio fiorire spuntarono subitamente accanto a me le mie sciagure, mi hanno rovesciato per terra, e venendomi sopra come una piena mi hanno oppresso.At the right hand of me rising, my calamities forthwith arose: they haue ouerthrowen my feete, and as with waues haue oppressed with their pathes.Ad dexteram orientis calamitates meæ illico surrexerunt: / pedes meos subverterunt, / et oppresserunt quasi fluctibus semitis suis. 13They have destroyed my ways, they have lain in wait against me, and they have prevailed, and there was none to help.Mi hanno rotte le strade; coloro mi teser de' lacci, e la vinsero, perché non v'ebbe chi m'aiutasse.They haue dissipated my waies, they haue lyen in wayte against me, and they haue preuailed, and there was not that would helpe.Dissipaverunt itinera mea; / insidiati sunt mihi, et prævaluerunt: / et non fuit qui ferret auxilium. 14They have rushed in upon me, as when a wall is broken, and a gate opened, and have rolled themselves down to my miseries.Quasi rotto il muro, e sforzata la porta si scagliaron sopra di me, e incrudelirono sopra la mia miseria.As when a wal is broken, and the gate opened, they haue broken violently vpon me, and are come trambling downe to my miseries.Quasi rupto muro, et aperta janua, irruerunt super me, / et ad meas miserias devoluti sunt.
15I am brought to nothing: as a wind thou hast taken away my desire: and my prosperity hath passed away like a cloud.Fui ridotto nel nulla; tu mi rapisti qual vento, i miei desiderj, ed ogni mio bene se n'andò come nebbia.I brought to nothing as a wind he hath taken away my desire mand my prosperitie hath passed away as a clowde.Redactus sum in nihilum: / abstulisti quasi ventus desiderium meum, / et velut nubes pertransiit salus mea. 16And now my soul fadeth within myself, and the days of affliction possess me.Ed ora dentro di me si strugge l'anima mia, e i giorni di afflizione si sono impossessati di me.And now my soule withereth in my self, and the daies of affliction possesse me.Nunc autem in memetipso marcescit anima mea, / et possident me dies afflictionis. 17In the night my bone is pierced with sorrows: and they that feed upon me, do not sleep.La notte i dolori fiedono le mie ossa, e non assomma quelli che mi divorano.In the night my bone is pearsed with sorrowes: and they that eate me, sleepe not.Nocte os meum perforatur doloribus, / et qui me comedunt, non dormiunt. 18With the multitude of them my garment is consumed, and they have girded me about, as with the collar of my coat.Il grande lor numero consuma il mio vestimento, ed ei mi cingono come tonaca, che serra il collo.In the multitude of them my garment is consumed, and they haue girded me about, as it were with the coler of a wate.In multitudine eorum consumitur vestimentum meum, / et quasi capito tunicæ succinxerunt me. 19I am compared to dirt, and am likened to embers and ashes.Sono considerato come fango, e son fatto simile alla polvere, ed alla cenere.I am compared to durt, and am resembled to imbers and ashes.Comparatus sum luto, / et assimilatus sum favillæ et cineri. 20I cry to thee, and thou hearest me not: I stand up, and thou dost not regard me.Alzo a te le mie grida, e tu non mi ascolti, e non volgi a me uno sguardo.I crie to thee, and thou hearest me not: I stand, and thou doest not respect me.Clamo ad te, et non exaudis me: / sto, et non respicis me. 21Thou art changed to be cruel toward me, and in the hardness of thy hand thou art against me.Ti se' cambiato in crudele per me, e colla dura tua mano mi tratti come nemico.Thou art changed to be cruel toward me, and in the hardenesse of thy hand thou art against me.Mutatus es mihi in crudelem, / et in duritia manus tuæ adversaris mihi. 22Thou hast lifted me up, and set me as it were upon the wind, and thou hast mightily dashed me.Mi innalzasti, e quasi ponendo mi sopra del vento mi desti orribil tracollo.Thou didst lift me vp, and setting me as it were vpon the wind thou hast mightely dashed me.Elevasti me, et quasi super ventum ponens; / elisisti me valide.
23I know that thou wilt deliver me to death, where a house is appointed for every one that liveth.Io so, che in balìa di morte tu mi darai là dove è assegnata abitazione ad ogni vivente.I know that thou wilt deliuer me to death, where a house is appointed for euery one that liueth.Scio quia morti trades me, / ubi constituta est domus omni viventi. 24But yet thou stretchest not forth thy hand to their consumption: and if they shall fall down thou wilt save.Tu però la tua man non adopri a consumarli del tutto, e quando saranno abbattuti, tu li salverai.But yet not to my consumption doest thou send forth thy hand: and if they shal fal, thou wilt saue.Verumtamen non ad consumptionem eorum emittis manum tuam: / et si corruerint, ipse salvabis. 25I wept heretofore for him that was afflicted, and my soul had compassion on the poor.Io piangeva una volta le altrui afflizioni, ed era pietosa col povero l'anima mia.I wept sometime vpon him that was afflicted, and my soul had compassion on the poore.Flebam quondam super eo qui afflictus erat, / et compatiebatur anima mea pauperi. 26I expected good things, and evils are come upon me: I waited for light, and darkness broke out.Mi aspettai felicità, e mi venner sciagure, sperai luce, e sopraggiunser le tenebre:I expect good thinges, and euils are come vpon me: I taried for light, and darknesse brake forth.Expectabam bona, et venerunt mihi mala: / præstolabar lucem, et eruperunt tenebræ. 27My inner parts have boiled without any rest, the days of affliction have prevented me.Sono infuocate le mie viscere, e non mi dan posa: mi han sorpreso i giorni di afflizione.My inner partes haue boyled without anie rest, the dayes of affliction haue preuented me.Interiora mea efferbuerunt absque ulla requie: / prævenerunt me dies afflictionis. 28I went mourning without indignation; I rose up, and cried in the crowd.Io me ne vo malinconico, ma senza trasporti d'ira; mi alzo, e grido in mezzo alla gente.I went mourning without furie, rising vp, I cried in the multitude.Mœrens incedebam sine furore; / consurgens, in turba clamabam. 29I was the brother of dragons, and companion of ostriches.Divenni fratello dei dragoni, e compagno degli struzzoli.I was the brother of dragons, and felow of Ostriches.Frater fui draconum, / et socius struthionum. 30My skin is become black upon me, and my bones are dried up with heat.Mi si è annerita addosso la pelle, le mie ossa sono inaridite pel grande ardore.My skinne is made blacke vpon me, and my bones are dried with heate.Cutis mea denigrata est super me, / et ossa mea aruerunt præ caumate.
31My harp is turned to mourning, and my organ into the voice of those that weep.Rivolta in pianto è la mia cetra, e in voce di dolor la mia lira.My harpe is turned into mourning, and my instrument into the voice of weepers.Versa est in luctum cithara mea, / et organum meum in vocem flentium.
30:1
Calmet
Flock, to watch over them. (Sanchez) (Calmet)
Calmet
I had so little confidence in them, (Haydock) or they were so very mean. (Calmet)
Nicetas
They were not as well fed as my dogs. (Nicetas.)
Menochius
Job does not speak this out of contempt, as he was affable to all. But this proverbial expression denotes how vile these people were. (Menochius)
Worthington
Even the most contemptible, and such as were not fit to have the care of dogs, derided him. (Worthington)
30:2
Calmet
And they. Hebrew, "Their old age is perished." They were good for nothing all their lives. (Calmet)
30:3
Calmet
Who. Hebrew, "solitary in," etc. Yet these vagabond (Haydock) people now insult over me. (Calmet)
30:4
Grass. "There (in Crete, where no noxious animal, no serpent lives) the herb alimos, being chewed, expels hunger for the day;" admorsa diurnam famem prohibet. (Solin. 17.)
Calmet
The Hebrew malluach, is rendered halima, by the Septuagint (Haydock) and Bochart would translate, "who gather the halima from the bush." (Calmet)
Haydock
Protestants, "who cut up mallows by the bushes, and juniper roots for their meat." (Haydock)
Calmet
Yet all agree that the latter is not proper for food. (Calmet)
Calmet
Rethamim may (Haydock) designate any "shrubs or wild herbs," as the Septuagint and Symmachus have explained it. (Calmet)
Haydock
Perhaps the very poor people might use the juniper or broom roots for food, (Menochius) or to burn in order to prepare their victuals. (Haydock)
Parkhurst
The Arabs and Spaniards still use the word retama for "the birch-tree." (Parkhurst)
30:5
Haydock
Who. Septuagint, "through excessive hunger. Robbers rushed upon me." Protestants, "They were driven forth from among men; (they cried after them as after a thief.") (Haydock)
30:6
Menochius
Gravel of the torrents. (Menochius)
Haydock
Hebrew, "in the rocks," living like the Troglodites. (Haydock)
30:7
Calmet
Pleased. Hebrew, "brayed." (Calmet)
Haydock
Briars. Protestants, "nettles." They were driven from the society of men and forced to abscond. (Haydock)
30:8
And not. Hebrew, "viler than the earth." (Protestants)
30:9
Haydock
Bye-word. "Proverb." (Haydock)
They speak of me with contempt, Job 17:6.
30:10
Calmet
Face. This most people explain literally; while some, (Calmet) as Job was herein a figure of Christ, (Menochius; Matthew xxvi.; Worthington) think that the expression denotes the utmost contempt; (St. Gregory, etc.) or that the people spit upon the ground (Calmet) for fear of contracting any infection; (Haydock) and because lepers were held in the utmost abhorrence. (Calmet)
30:11
Calmet
For he. Protestants, "Because he hath loosed my cord, and afflicted me, they have also let loose the bridle before me," (Haydock) being no longer under any restraint. Sometimes it was customary to put bits into the mouth of a person who was led to execution, Isaias 37:29. (Calmet)
The Hebrew plural, have put, insinuates the plurality of persons in God, (Worthington) though it may be as well referred to the enemies of Job.
30:12
Calmet
Forthwith. Hebrew pirchach seems to be translated (Haydock) by three terms, rising, calamities, and forthwith, as it denotes "a bud" which suddenly appears. (Calmet)
Haydock
Septuagint Blaston, "On the right hand of the bud they rose up." (Haydock)
Menochius
Hebrew, "Youth stood up on the right," to accuse me; (Psalm 108:6.) or, "Scarcely had I begun to flourish, when they rose up," etc. The days of prosperity soon vanished, (Calmet) and young men were ready to insult the distressed, and, as it were, to trip them up. (Menochius)
Haydock
Septuagint, "they stretched out their feet and trampled upon me, that they might destroy me." (Haydock)
Haydock
They seem to have read (Calmet) regliem, "their feet," though the two last letters are now omitted in Hebrew. (Haydock)
30:13
Haydock
Help them, or me. (Calmet) Septuagint, "they took off my garment." (Haydock)
Calmet
Job seemed to be besieged, and could not escape. (Calmet)
30:14
Haydock
Down, (devoluti sunt.) They have proceeded to aggravate my misfortunes. (Haydock)
"They came upon me as a wide breaking in of waters: in the desolation they rolled themselves upon me.["] (Protestants)
30:15
Haydock
Nothing. Hebrew, "terror." (Haydock)
Calmet
Desire. Hebrew, "princess," reason. (Calmet)
Haydock
Protestants, "soul." Septuagint, "my hope has flown away like wind." (Haydock)
30:16
Fadeth. Hebrew, "is poured out," (Haydock) ready to take its flight, Psalm 41:5.
30:17
Haydock
They that. Heberw, "my sinews take no rest." Septuagint, "are dissolved." (Haydock)
Calmet
The worms prey upon me, and I am like one in a raging fever. (Calmet)
30:18
Calmet
Coat. The worms are so numerous, (Menochius) or my enemies pour upon me. (Calmet)
Calmet
Septuagint, "with great power He (God; Protestants, my disease) has seized me by the garment." Theodotion adds, "He has taken hold of me like the collar of my tunic:" (Haydock) which corresponds with our shirt, and had an opening at the top. (Calmet)
30:19
Haydock
I am. Hebrew, "He hath cast me into the mire;" (Protestants) or, "He regards me as dirt; my portion is on the earth and dust." (Haydock)
Calmet
All look upon me with horror and contempt. (Calmet)
30:20
Haydock
Not is supplied by Protestants in the second part of the verse from the first; (Haydock) as this construction is not unusual in the Hebrew. Septuagint, "they have stood up, and have considered me," (Calmet) to procure my entire ruin. (Haydock)
30:22
Calmet
Dashed me in pieces, as if I had been raised so high for that purpose. Hebrew, "thou hast dissolved my substance," wisdom, etc. The signification of tushiova (Haydock) is very indeterminate, Job 5:12. (Calmet)
Haydock
"Thou hast cast me far away from salvation." (Septuagint and Theodotion) (Haydock)
30:23
Worthington
Liveth. Death is a relief to a just man in tribulation. (Worthington)
30:24
Calmet
Consumption. Thou dealest mercifully with other people: but all the effects of thy anger fall upon me, even here. Septuagint, "O that I might lay hands on myself, or desire another to do this for me!" Hebrew has nothing similar; but is very obscure: "He will not, however, stretch forth his hand to the grave; and when they are wounded, they are healed." (Calmet)
Haydock
Protestants, "grave, though they cry in his destruction." (Haydock)
Calmet
The grave is more desirable than such a life. There the dead are freed from the miseries of this world. (Calmet)
30:28
Haydock
Mourning. Hebrew, "blackened without the sun." (Haydock)
Calmet
Bile has disfigured my countenance, through excessive sorrow, ver. 30. The dark olive complexions of the Jews and Arabs would be more susceptible of these effects. (Calmet)
Haydock
Indignation. I have not given way to passion, though I allowed full scope to my groans. (Septuagint) (Haydock)
30:29
Challoner
Brother of dragons, etc. Imitating these creatures in their lamentable noise. (Challoner)
Worthington
I was like those beasts which retire in order to lament. (Worthington)
Delrio
The dragons hiss dreadfully, when crushed by the elephant; (St. Jerome) and the young ostriches, being abandoned, make great lamentations. (Menochius) (Delrio, t. 2:adag. 18.)
Calmet
This comparison occurs, Micheas 1:8. Natural history does not, however, represent these animals as very plaintive. The former term may denote sea monsters, or crocodiles; thannim: (Septuagint, syrens) and "the daughters of the yahana," signify "swans," (Isaias 13:21.) though commonly rendered ostriches, as they are by the Septuagint, etc. (Calmet)
Haydock
Protestants have, "owls." But we may adhere to the Vulgate. (Haydock)
30:31
Menochius
Weep. I have exchanged my songs of joy for mourning. (Menochius)
30:1
But now the younger in time.... That is, younger than I am, and as it were obscure, when I was conspicuous and in magnificence; they now look down on me.
30:29
Brother of dragons, etc.... Imitating these creatures in their lamentable noise.
30:1
Men scarse fitte to haue care of dogges derided Iob in his affliction so he was contemned of the most contemptible.
30:10
Our Sauiour also sustered this reproch. Mat. 26.
30:11
In the Hebrew haue put, in the plural number, importing pluralitie of Diuine Persons.
30:23
Death is a comforth to a iust man in tribulation.
30:29
Like to such beastes as seke solitary places to lament in.
30:1
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 8
… And accordingly this is the consideration, which his friends urged upon him; “Know therefore that God exacteth less of thee than thine iniquities deserve.” ( Job xi. 6 .) Wherefore he himself said, “But now they that are younger than I have me in derision, whose fathers I disdained to set with the dogs of my flock.” (
30:3
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 1.19
… so by using a duplicate expression he explains his idea; “The inspiration of the Almighty is that which teaches.” Similarly, in another passage of the same book, he says, “The understanding of my lips shall meditate purity. The divine Spirit is that which formed me, and the breath of the Almighty is that which teacheth me.”
30:19
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Magnesians: Shorter and Longer Versions 12
… thou mayest be justified;” and again, “When ye shall have done all things that are commanded you, say, We are unprofitable servants;” “for that which is highly esteemed among men is abomination in the sight of God.” For says [the Scripture], “God be merciful to me a sinner.” Therefore those great ones, Abraham and Job, styled themselves “dust and ashes”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 147.25
… Thou thyself art as yet a mist, but like ashes. For they that are penitent, as yet roll themselves in ashes, my brethren, testifying, as it were, that they are like it, saying unto God, “I am ashes.” For a certain Scripture saith, “I have despised myself, and wasted away, I have reckoned myself earth and ashes.”
30:25
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 15
… And if we see any one ill-treated and beaten in the market-place, whether we can pay down money, let us do it: or whether by words we may separate them, let us not be backward. For even a word has its re ward, and still more have sighs. And this the blessed Job said; “But I wept for every helpless one, and I sighed when I saw a man in distress.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 33
… And this he declared, when he said, “For the thing which I greatly feared is come upon me; and that which I was afraid of is come unto me.” And again, “But I wept for every helpless man, and groaned when I saw a man in distress.”
30:29
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 10.36
… Attend, then, to what is said to Ezekiel, Son of man, unbelievers and destroyers are with thee, and thou dost dwell among scorpions ( Ezek. ii. 6 ). And the blessed Job says, I have been a brother of dragons, and a companion of owls (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 11.45
… Jacob had twelve sons, but one, who lived uprightly, was sold by ten into Egypt. In the case of the prophet David, because there was in him what should have been purged, it was brought to pass that he suffered under a son’s persecution. The blessed Job says of the society of the reprobate, I have been a brother to dragons, and a companion to owls (
30:1
Postquam enumeraverat multa ad prosperitatem pertinentia, quae in tempore praecedenti habuerat; hic enumerat adversitates quas nunc patiebatur; et primo quidem contra gloriam et reverentiam pristinam, ostendit se in praesenti contemptui haberi. Tanto autem aliqvis gravatur super alicujus contemptum, quantum fuerit persona contemnentis abjectior: unde et ostendit, eos a quibus contemnebatur, esse abjectos, multipliciter: primo quidem ex tempore; unde dicit, Nunc autem derident me juniores tempore, contra id quod supra dixerat, Videbant me juvenes, et abscondabantur, et senes assurgentes stabant. Secundo ex ignobilitate, cum subdit, Quorum non dignabar patres ponere cum canibus gregis mei, idest non reputabam eos dignos, ut eos assumerem ad ministeria domus meae, quantum-cunque infima, puta ad custodiam canum; quod per oppositum respondet ei quod supra dixerat, Principes cessabant loqui. Tertio quantum ad modietatem potentiae; unde subdit, Quorum, scilicet deridentium, vel etiam patrum ipsorum, quorum virtus manum mihi erat pro nihilo, idest omnem eorum potentiam quasi nihilum parvipendebam; et hoc per oppositum respondet ei quod supra dixerat, Vocem suam cohibebant duces.
30:2
Quarto quantum ad inhonestatem: unde subdit, Et vita ipsa putabantur indigni, scilicet propter multitudinem gravium peccatorum: et hoc per oppositum respondet ei quod supra dixerat, Auris audiens beatificabat me etc. Quinto quantum ad paupertatem; unde subdit, Egestate, scilicet quantum ad rerum defectum, et fame, quantum ad affectionem inde consequentem: Steriles, idest fructificare non valentes, contra id quod supra de se dixerat, Petra fundebat mihi rivos olei.
30:3
Sexto quantum ad gravem vitam quam ducebant; unde subdit, Qui rodebant in solitudine, idest grossis cibis utebantur, quos in desertis quaerebant, puta glandibus, aut aliis hujusmodi, eo quod fructus agrorum non habe-bant prae egestate; et hujusmodi victus effectus ostendit, subdens, Squalentes, idest deturpati: Calamitate, quantum ad affectionem proprii corporis: Et miseria, quantum ad adversitates exteriores.
30:4
Exponit autem consequenter quid rodebant, cum subdit, Et mandebant herbas, scilicet agrestes et crudas, et arborum cortices, et radix juniperorum erat cibus eorum, in quibus grossitiem et vilitatem cibi ipsorum demonstrat.
30:5
Ostendit autem consequenter, quod nec in hujusmodi tam vilibus cibis abundabant, ostendens quod hujusmodi cibos acquirebant etiam laboriose: quod signat, cum dicit: Qui de convallibus ista rapientes, idest cum magna difficultate accipientes propter ascensum et descensum, et in parva quantitate: quod signat, cum dicit, Cum singula reperissent: et cum quadam contentione: quod signat, cum dicit, Ad ea cum clamore current, ut scilicet unus alium praeveniret; et omnia ista per oppositum respondent ei quod supra dixerat, Lavabam pedes meos butyro.
30:6
Septimo ostendit eorum abstinentiam ex parte habitationis, quia scilicet domos non habebant ad manendum: quod signat, subdens, In desertis habitabant torrentium, idest in alcivis torrentium desciscatis: in quibus se protegebant a calore: Et in cavernis terrae, scilicet propter umbram, vel super glaream, scilicet propter refrigerium aquae vicinae, vel propter mollitiem arenae; et hoc etiam eis jucundum videbatur, quando talia loca invenerint poterant ad manendum; unde subdit, Qui inter hujusmodi delectabantur, quasi etiam talium locorum copiam non habentes: et si aliquando contingeter quod commodiora loca invenerint, hoc quasi deliciosum reputabant; unde subdit, Et esse sub sentibus, idest sub umbra parvorum arborum, delicias computabant, quia scilicet talis locus erat commodior ad manendum quam praemissa. Hoc autem videtur respondere per oppositum ad id quod supra dixerat: In nidulo meo moriar.
30:8
Enumeratis autem per singula miserii eorum, quasi epilogando colligit quod dictum est, subdens: Filii stultorum, scilicet mente, et ignobilium, scilicet genere, et in terra penitus non parentes, idest nulla dignitate vel gloria conspiciunt.
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Consequenter exponit, quid ab eis patiebatur; et primo quidem ostendit, quod ab eis irridebatur ore, et in ludis; quod signat cum dicit, Nunc in eorum canticum versus sum, quia scilicet de eo faciebant irrisorias cantilenas: et quantum ad hoc subdit: Et factus sum cis in proverbium, quia scilicet in communi quasi proverbiis utebantur infortuniis Job, inducentes eum in exemplum culpae et miseriae. Secundo ostendit, quomodo contemnebant eum corde suo; unde subdit, Abominabantur me, scilicet quasi vilem et immundum.
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Tertio ostendit quomodo contemnebant eum facto: primo quidem, inquantum ejus praesentiam horrebant; unde subdit: Et longe fugiunt a me, contra id quod supra dixerat, expectabant me sicut pluviam. Secundo vero, inquantum ei injurias irrogabant; unde subdit: Et faciem meam conspicer e non verentur, scilicet in signum contumeliae et despectus.
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Ne putaretur propter aliquam culpam commissam in despectum venisse, ostendit causam praedicti contemptus ex parte divinae percussionis, ostendens primo quidem se divinius afflictiun, cum dicit: Pharetram enim suam aperuit, et afflixit me. De pharetra sagittae extrahuntur, quibus aliqui utuntur ad percutiendum. Per sagittas autem intelligentur divina flagella, secundum quod supra, 6, dixerat: Sagittae Domini in me sunt, quarum indignatio ebit spiritum meum. Pharetra ergo Dei est divina dispositio, ex qua hominibus adversitates proveniunt; quam apertam esse dicit propter abundantiam adversitatum, ex quibus non solum exterius, sed etiam interius se afflictiun dicit. Secundo asserit se impeditum a Deo, ne saltem verbo suas injurias repellere possit; unde subdit: Et fraenum posuit in os meum, quia scilicet per flagella divina sibi auferebatur fiducia respondendi, cum alii ex ipsi flagellis argumentasumerent contra eum. Ostendit autem consequenter hujusmodi adversitates esse sibi a Deo immissas, ex eo quod praeter consuetum modum humanarum adversitatum advenerint: quod quidem primo ostenditur ex loco, unde adversitates advenerint: solent enim et praecipue in terris illis impugnationes insurgere a parte septentrionali, in qua habitant barbarae nationes, et homines magis feroces et bellicosi, secundum illud Hier. 1: « Ab aquilone pandetur omne malum; » sed impugnatores beati Job provenierunt ex parte meridiei, ubi solent homines minus bellicosi et feroces habitare.
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Dictum est enim supra, quod ejus adversitas incepit a Sabaeis qui tulerunt boves et asinas, et pueros occiderunt; unde dicit, Ad dexteram orientis, idest ex parte meridiei, quae est dextrum respectu orientis: si quis enim se ad orientem convertat, meridies erit ei ad dextrum. Calamitates meae illico surrexerunt, idest statim a principio Sabaeis irruentibus. Secundo ostendit suas adversitates esse praeter communem modum, quantum ad multiplicationem impugnationis: impugnatus enim fuit etiam quantum ad amissionem bonorum, ex quibus homo habet facultatem operandi, quae per pedes significatur; unde subdit: Pedes meos subverterunt, idest omnes facultates meas destruxerunt: et hoc fecerunt faciliter; unde subdit: Et oppresserunt, scilicet pedes meos, semitis suis, quasi in suo transitu sine aliqua difficultate; et exemplum addit, cum dicit, Quasi fluctibus: fluctus enim maris subito cooperiunt terram: sive navem, et totaliter eam absorbent. Subversis autem pedibus et facultatibus, per consequens sequitur, quod ejus processus fuerint impediti; unde sequitur: Dissipaverunt itinera mea, idest omnes processus operum meorum.
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Ulterius etiam me in persona persecuti sunt: et dolose: quod signat, cum subdit, Insidiati sunt mihi, et praevaluerunt.
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In hoc quod addit, Et praevaluerunt, idest sine contradictione, quia non fuit qui eos impediret in hoc facto; unde subdit: Et non fuit qui ferret auxilium, scilicet mihi, dum ab eis opprimerer: nec etiam qui eos impediret ne ad me accederent; unde subdit: Quasi rupto muro et aperta janua irruerunt super me, idest, ac si nullum obstaculum fuisset: neque ex ipsa substantia negotii, quod significatur per murum, neque ex solicitudine humana, quod significatur per januam. Ad me autem tam libere intrantes, non sunt miserti; unde subdit: Et ad meas miserias devoluti sunt, idest totaliter ad hoc intenderunt, ut me miserum redderent.
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Tertio ostendit hujusmodi adversitates esse a Deo immissas, ex effectu earum, quia scilicet per eas totaliter erat destitutus; unde subdit, Redactus sum in nihilum: quod dixit, quia nihil ei de pristina prosperitate remanserat. Quae quidem in duobus consistebat: uno quidem modo in exterioribus rebus, quae per violentiam amisierat; unde subdit: Abstulit quasi ventus, scilicet per violentiam, Desiderium meum, idest omne desiderabile quod in rebus exterioribus habebam. Alio modo consistebat ejus prosperitas in salute propriae personae: et quantum ad hoc subdit, Et velut nubes, idest subito et totaliter, pertransit salus mea, scilicet meae personae.
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Ablatis autem desiderabilibus bonis, ejus anima in tristitia remanebat; unde subdit, Nunc autem in memetipso marcescit, scilicet per tristitiam, Anima mea: non enim poterat non tristari, filiis et rebus amissis.
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Recedente autem salute corporali, consequens erat, ut etiam corporalem dolorem sentiret, qui in die nec dabat ei requiem; unde subdit, Et possident me dies afflictionis, idest corporalis doloris: quo etiam in nocte aggravabatur; unde subdit, Nocte os meum perforatur doloribus; quasi dicat: ita in nocte increseunt dolores mei, quod videtur mihi quod pervenient usque ad ossum perforationem. Causam autem doloris ex vulneribus putrefactis fuisse ostendit; unde subdit, Et qui me comedunt, scilicet vermes ex putredine vulnerum generati, Non dormiunt, quia scilicet nullam requiem ei dabant.
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Et ut eorum multitudinem ostendat, subdit, In multitudine eorum consumitur vestimentum meum; quasi dicat, Tanta est vermium multitudo, quod non solum carnem comedunt, sed etiam vestimenta corrondunt. Et ut ostendat eos non in una tantum parte corporis esse, sed quasi per totum corpus usque ad caput diffundi, subdit, Et quasi capillo tunicae succinxerunt me; quasi dicat: Prae multitudine non continentur sub velamine ligaturae vestimenti, sed prorumpunt in apertum, et circumdant collum.
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Ex hujusmodi autem poena ostendit se abominabilem hominibus factum; unde subdit, Comparatus sum luto, ut scilicet mihi prae multitudine putredinis et vermium nullus appropinquare velit, sicut nec luto: Et assimilatus sum favillae et cineri, idest dejectus et contemptui habitus.
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Solent autem qui ab hominibus despiciuntur, auxi--- lium habere a Deo; sed ipse a Deo relinquebatur in temporalis adversitate; unde subdit: Clamabo ad te, scilicet continue petens liberari ab hac adversitate, et non exaudies me, scilicet tam citò: Sto, idest perseverò in orando, et non respicis me, scilicet ab adversitate liberando; et ita si considerarem tantum temporalem statum, reputarem te crudelem et durum hostem; unde subdit: Mutatus es mihi in crudellem, secundum scilicet quod videtur ex exterioribus flagellis, dum nec mihi deprecenti parcis: Et in duritia manus tuae adversaris mihi, scilicet graviter me affligendo.
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Et secundum quod ex exterioribus apparet, videtur quod in malum meum mihi pristinam prosperitatem concesseris; unde subdit: Elevasti me, scilicet in tempore prosperitatis, et quasi super ventum ponens, idest in altissimo statu instabili tantum ad modum venti, elisisti me valide, idest graviter me laesisti, quasi de alto in terram projiciens. Et ne videretur hoc ex desperatione deduxisse, subdit: Scio quod morti tradas me; quasi dicat: Non patior hoc quasi inexco gitata, sed scio, quod adhuc ad ulteriorem defectum deducar, scilicet usque ad mortem.
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Hoc autem dicit se propter conditionem mortalium vitae; unde subdit: Ubi constituta est domus omni viventi, quia videlicet ad mortem omnes homines tendunt, sicut homo ad suam domum: nec tamen homo per mortem totaliter consumitur, quia remanet anima immortalis; unde subdit: Verumtamen non ad consumptionem eorum, scilicet hominum viventium, emittis manum tuam, ut scilicet per tuam potentiam cos in nihilum redigas; et si corruerint, scilicet per mortem, ipse salvabis, animas scilicet beatificando; et hoc de tua benignitate spero, quantumcumque in temporalibus adversus mihi crudelis et durus videaris.
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His igitur praemissis de pristina prosperitate, et subsequente adversitate, quasi sub quodam compendio praemissa recollegit dicens: Flebam quondam, scilicet prosperitatis tempore, super eo qui afflictus erat, secundum Apostolum Rom. 12: «Fle re cum flentibus» et compatiebar defectum patientibus; quod ostendit subdens: Et compatiebatur anima mea pauperi, scilicet non solum in affectu, sed etiam in effectu, ut supra dixi; et pro his misericordiae operibus, Expectabam bona, supra prospera
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hujus mundi secundum opinionem amicorum suorum: Et venerunt mihi mala, idest adversa: per quod patet corum sententiam esse falsam: Praestolabar lucem, idest consolationem vel consilium quo a malis eriperer: Et eru perunt tenebrae, idest amaritudinum et desolationum.
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Exponit autem consequenter mala supervenientia: et incipit ab interioribus malis, cum dicit, Interiora mea efferbuerunt absque ulla requie: quod potest referri ad infirmitatem interiorum viscerum procedentem ex inordinati caloris fervore. Et ut hujusmodi inquietudinem nimis tempestivam ostenderet, subdit: Praevenerunt me dies afflictionis: omnes enim homines senectutis tempore affliguntur propter invaliditatem, sed ipse in juventute fuit praeventus afflictionibus.
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Deinde quantum ad exteriora subdit: Moerens incedebam, idest cum inter homines ambulabam, propter miseriam et tristitiam procedebam: sed licet tristitia sit causa irae; hoc tamen in me non fuit: unde subdit: Sine furore consurgens in turba clamavi, exponens scilicet meas miserias, quae scilicet partim erant ex defectu amicorum: de quibus subdit: Frater fui draconum, idest illi, qui me debebant ut fratrem diligere, mordebant me ut dracones: Et socius struthionum, qui scilicet solent oblivisci proprii foetus: ita et ipsi obliti sunt mei, ut mihi non subvenirent. Partim autem erat ei adversitas ex infirmitate corporali; unde primo quantum ad exteriora dicit: Cutis mea denigrata est super me, scilicet propter interiorem corruptionem humorum et vermium.
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Deinde quantum ad interiora subdit: Et ossa mea aruerunt prae caumate, idest tanta est vis inordinati caloris in me, quod quasi medullae ossium aruerunt.
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Partim autem consistebat ejus adversitas in exterioribus tristitiae signis, in quae commutata erant signa gaudii: quae quidem sunt vel musica instrumenta; et quantum ad hoc dicit, Versa est in luctum cithara mea; quasi dicat, Succedit mihi luctus citharae, qua ad jucunditatem utebar: vel sunt humanae vocis cantica; unde subdit: Et organum meum, quo scilicet utebar ad gaudium, in vocem flentium, scilicet versum est.
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1. Ponere cum canibus est illos eo numero et loco habere, quo canes pastoritii habennon pervenerunt prae debilitate, fame, egestate, defectu necessariorum (Pzn.); idem vulg. prae se fert versione ad sensum facta; idem Ol. : « ego vero interpretalioni Sym. accédens dróleto aùtois nv có rpós anv, per cvvzéAeuxy (ita LXX) omnia quae ad vitam pertinent intelligo, quorum penuria laborabant, qui Iobo infensi erant » *. Iam a v. 2-8 miserrimam aeque ac vilissimam eorum conditionem late exponit. Est enim animi vehementer commoti, res easdem varia repetitione recolere, et « tanto aliquis gravatur super alicuius contemptum, quantum. fuerit persona contemnentis abiectior; unde et ostendit eos, a quibus contemnebatur, esse abiectos multipliciter » (S. Thom.). Quare immerito B. audacia critica, quae nexum psychologicum spernit vel animi commotionem paucissimis verbis exhauriri censet, hos versus e libro Iobi expungit. Ad explanationem datam v. 2 arcte adneetitur
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v. 3 « egestate et fame steriles, qui rodebant in solitudine, squalentes calamitate et miseria »; — 1. e. egestate emortui, impotes, « fruclificare non valentes » (S. Thom.), nullam afferentes utilitatem, metaphora a locis desertis et incultis translata (Vav.), rodentes arborum cortices et radices herbarum et miseria squalidi et horridi ; in hebr. rodentes solitudinem, obscuram vastitate et desolatione ?, rodunt i. e. humi cubantes illam lingere videntur, et inde tenuem victum carpere conantur. Quomodo, describit
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v. 4 « et mandebant herbas et arborum cortices, et radix iuntperorum erat cibus eorum ». — Et cibum adeo vilem aviditate maxima miseri arripiunt
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v. 5 « qui de convallibus ista. rapientes, cum singula reperissent, ad ea cum clamore currebant »; — i. e. si qua conspexissent, ad ea certatim inter se cum clamoribus properabant; « miseriae extremae exaggeratio » (Mar.). Ab omnibus expulsi ipso habitationis loco miseriam ac vilitatem produnt
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v. 6 « in desertis habitabant torrentium etin cavernis terrae vel super glaream »; — i. e. super terram lapidosam; in nuda humo et tur (cf. Vav. Sanchez, Malv. W. Hirz. Hitz. Del. P. Le Hir), neque vero canibus praeficere, ut eorum curam gerant (Chrys. S. Thom. Cod.) quod Uy exprimi debuit. OZ. illos canibus egentiores fuisse explanat. > 1. Quare cum B. textum mutare : « in ipsis fallitur quaevis coùfidentia » non necessarium est. i 2. Alii vow (heri) de tempore diuturno explicant : solitudinem, quae 1am dudum va- sabulosa habitant, pernoctant; v. T « quiinter huiusmodi laetabantur etesse sub sentibus deliciascomputabant;v.8 filii stultorum etignobilium el in terra penitus non parentes » ; — prae paupertate has miserias delicias', putant, quippe qui nobiliorem cultum victumque prae stupiditate nesciant /cf. Cord.); « vix attollentes caput, nulla in re conspicui; et forte alludit ad illorum habitationem in cavernis subterraneis, qua se hominum aspectui subducebant » (Pin.). Omnem eorum vilitatem simul colligit. Ta/es igitur eum, virum adeo nobilem, nunc opprobriis obruunt;ii, quibus nihil horridum est, eum horrent; ii qui abiecto et foedo vitae genere ? assueti sunt, eum fastidiunt, abominantur. Qualis proinde Iobi afflicti morboque foedati depingitur imago ? In hebr. v. 4 carpentes halimum (cf. LXX X2; planta est salsuginosa; est enim n5» sal — Mar. Malv. Vav. Ges. Thes. Le Hir) super (ad) arbustum et radix genistarum panis eorum. Genista erit chamaerops humilis, cuius species quaedam ad victum tenuem pertinet (cf. Del. W.). Quod iam apud Malv. proponitur et Ges. sequitur, esse ponb interpretandum ad calefaciendum (cf. Is. 47, 44) i. e. genistis illos uti veluti ligno ad ignem nutriendum, et parallelismo et versionibus vett. contradicit (cf. LXX; et Aq. Sym. in cod. syr. hexapl.). — In v. 5 S. Hier. legisse videtur «3 — uti revera habet unus cod. apud de Rossi — pro «3 et wyg accepisse significatione aramaica rapere (vel uti v43 Deut. 33, 142). Hisce enim suppositis versio eius sat commode fluit. Textum hebr. verte : de medio pelluntur, clamant super eos sicut (super) furem (cf. Mar. Malv. Cod. Vav. Calm. W. Del. Hitz. Zsch. P.\ i. e. a consortio et societate hominum expelluntur; si vero alicubi conspiciuntur, iis tamquam furibus occlamitatur. Et expelluntur v. 6 ad habitandum in horrore convallium (in vallibus horridis), in cavernis terrae et sazorum; v. 7 inter arbusta rudunt ; sub sentibus (sub urticis, carduis) 5e congregant (contrahunt), filii stultorum, homines absque nomine (ignominiosl) e terra propelluntur. Redit ad v.1
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v. 9 « nunc in eorum canticum versus sum et factus sum eis in proverbium; v.A0 abominanturme et longe fugiunt ame, et faciem meam conspuere non verentur » ; —1. e. de me edunt cantilenas, dicteria; me tamquam exemplum calamitatis ad imprecationes adhibent. Nauseabundi se retrahunt me conspecto; vel si cum fastidio accedant, a facie mea non cohibent sputum (hebr.), maxima coutumelia me afficiunt (cf. Ps. 68, 13. Lament. 3, 14. 62). In seq. textus vulg. duplice imagine Deum affligentem describit, simulque rationem reddit, cur Iobus ludibrio habeatur:
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v. 11 « pharetram enim. suam aperuit et afflixit me et frenum posuit in os meum »; — i. e. sagittis Iobum transfixit, eumque sicut equum ferocem freno compescuit; et quem Deus percussit, quid mirum si etiam homines eum persequentur et conceulcabunt? Deus enim illos suo quasi exemplo incitat (Vav.). Textus hebr. varie accipitur. LXX et S. Hier. 33r (Kethib)legentes Sr» de fune, nervo arcus intellexisse videntur, uti Ps. 11, 2; unde funem suum solvit i. e. soluto. et laxato nervo sagittas suas in me emisit (cf. Malv. Vav. Pin.), vel, funem suum, quo illos hostes meos constrictos tenuit, solvit, habenas laxavit, quo liberius in me irruerent (Cod.). Alii etiam hoc membrum de aggressoribus intelligunt, uti certe in hebr. alterum membrum accipi debet : sed funem (frenum) suum solvunt et me affligunt, habenas coram me laxant i. e. omni insolentia maximo cum impetu me probris onerant (cf. W. Hitz. P. Le Hir, Renan); alii de verberibus fune impactis explicant (Malv. X. Hirz.). Qui geri sequuntur (4m cum Chald. at contra LXX et vulg.) : funem meum vel vim et vigorem vitalem lobi explanant et robur, quod Deus dissolverit (cf. Ier. 40, 20. Eccl. 12, 6. — Mar. Malv. IV. Del. Zsch.), vel vinculum illud timoris ac reverentiae, quo olim Iobus alios in officio continuit (M«lv. II). Illorum insolentiam ulterius proponit v. 12 in hebr. ad dexteram impudenter consurgunt, pedes meos propellunt et muniunt. contra me vias perniciei suae; versus non una difficultate premitur, ut rite eum transferas translatumque explices. ^n^» a plerisque proles bestiarum explicatur et cum contemptu de vilissimis illis dici perhibetur (cf. Malv. VI. Ges. Thes. W. Hirz. Del. Zsch. P. Le Hir), neque ab hoc abest, quod habent LXX 2zi ós&i»v toù GAacxo) et S. Hier. ad dexteram orientis. Al Chald. vocem explicat cum impudentia ! ; quam interpretationem. sequuntur Cod. qui omnes alios interpretes praeter Chald. in hac voce caecutiisse affirmat, et Hitz. qui eam ex arabico illustrat. Porro ad dexteram surgere plerisque est accusare (cf. Ps. 108, 6. Zach. 3, 1); apte quidem, quia maxima est Iobi molestia a lalibus criminum insimulari. Forte simplicius : ad me accedunt, me petulanter propellunt, de statione et sede deiiciunt, et variis rationibus mihi exitium inferre student, vias sibi parant et muniuut, quibus me molestant. Maior fere difficultas superest in textulat.
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v. 12 « ad dexteram orienlis calamitates? meae illico surrexerunt, pedes meos subverterunt et oppresserunt quasi fluctibus semitis suis? »; — 1. Vel cum addat : « filii eorum insurrexerunt » potius duplicem unius vocis interprelationem tentare videtur. 2. Haec lectio sane difficilis est. Lucas Brug. triplicem ait huius loci lectionem im codicibus inveniri : orientes calamitates meae surrexerunt; vel : orientis calamitatis, et quae nunc in vulg. fertur. Duae priores facile explicantur; secundam Lucas Brug. censet probabiliorem, quod libris graecis sit conformior et a manuscriptis latinis prorsus non exsulet. Sensus eius aptus est : statim ut orta est calamitas mea, insurrexerunt afflictores mei. Hane lectionem tamquam veram defendit Pin. : ! 3. Primum membrum explicatiore modo proponit interpretationem jr; in ultimo S. Hier. legit pẹ) forte pro *5y, vel mw liberius reddidit. y |. Verbum orientis varie referunt : vel ad Iobi morbum i. e. simul cum | v oriente morbo meo adfuerunt etiam aliae calamitates; vel ad Deum 1. d y e. cum in me exortus est Deus, statim turba calamitatum oppressus P sum (cf. Cord.); dein semitis calamitatum i. e. serie et ordine illarum M j^. quasi fluctibus se oppressum conqueritur. Alii aliter (cf. Vav. Pin. Quantopere illi adversarii Iobi ruinam augeant, prosequitur v. 13 « disszpaverunt itinera mea, insidiati sunt mihi et praevaluerunt, et non fuit qui ferret auxilium »; — vias, quibus incedere vult, evertunt; studia, instituta, rationes eius turbant, convellunt; nullum adest effu- E gium; diruunt, occludunt viam. Eum agmine facto impetunt. Conclu- E dit descriptionem omnem illorum impetum apta imagine depingens | v. 14 « quasi rupto muro et aperta ianua irruerunt super me et ad meas
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E miserias devoluti sunt » ; — « metaphora est a re militari, ab irrupa tione quae fit effraetis moenibus » (Cod.), catervatim, magno cum 3 furore in eum invehuntur eiusque miseriis insultant. - In hebr. v. 13 ad infortunium meum proficiunt (illud omni studio promovent; s n proprie : ad illud utiles sunt cf. Mar. Malv. Vav. Cod. Le Hir), non auxiliator eis i. e. E. licet ipsi'sint ope destituti, tamen ad eum vexandum satis strenui inveniuntur. Denuo ] 5 effert, a miserrima plebecula se conculcari. Quare hoc membrum non adeo lani guidum est, ut correctione opus sit, quamvis textus vulg. praeferri possit, Iobum conqueri, quod sine ulla ope iis prodatur et eorum ludibriis expositus sit (cf. B.). Verte hebr. v. 14 : quasi (per) rupturam latam irruunt (cf, Mar. Malv. Del. Hirz. Le Hir, Renan, Zsch.) vel quasi ruina lata irruunt (Cod.). Alii y torrentem interpretantur : ut torrens magnus veniunt et cum strepitu devolvuntur (cf. W. Hitz. P.); at 2 Sam. 5, 20. Is. 28, 21; 30,13 non constat eam esse vocis significationem (cf. 16, 14). Ec | T
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i Praeter ea, quae ab istis hostibus ei inferuntur, ipse intimis crucia- * libus et terroribus coneutitur (v. 15-17) et ab ipso Deo diris cruciatibus —-. exercetur (v. 18 et seq.). Unde conqueritur v. 15 in hebr. versi sunt D ` contra me terrores; dispellunt quasi ventus sublimitatem meam et E sicut nubes pertransiit salus mea ; vulg. bene sensum reddidit v. 15 "4 « Redactus sum in nihilum, abstulisti quasi ventus desiderium meum et ~ — velut. nubes perstransüt salus mea »; — nube enim dissoluta quid y inanius, quid magis vacuum? ita, dicit, disparuit, abiit prosperitas ; mea, ac si ventus A dispellat ^d Quare moerore et moestitia immergitur;
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v. 16 « nune autem in me- marcescit anima mea et possident me dies afftictionis E = moerore et tristitia demergitur et querelis sese effundit et dolore super me consumitur, vel pene sum exanimatus (Mar. Malv. : « nam cum quis moritur, veluti effluit anima » — « vel anima mea non potest se sustinere, labascit, atque in meipsum relabitur-» Cod.) et arripuerunt me dies afflictionis. Hanc afflictionem iam oculis subiicit;
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v. 41 « nocte os meum perforatur doloribus et qui me comedunt, non dormiunt »; — in hebr. magis ad poesim et vigorem oratorium : nox ossa mea perforavit (cf 3, 2 hebr. — et frusta proiicit) a me et rodentes me non dormüunt i. e. nox, quae celeris mortalibus gratissima illabitur, mihi nullam requiei partem concedit, ossa mea acutis doloribus penetrat, ea quasi confringit, nam dolores, vermes, lepra, quae me rodunt ac devorant, nunquam cessant (cf. 7, 3. 5. Pin. Cord. Malv. W. Tir. Men. Del zy. Ista arrosione totus mutatur, consumitur :
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v. 48 « zn multitudine eorum consumitur vestimentum meum et quasi capitio tunicae succinxerunt me »; — vestimentum vel pellem vel carnem vocat, quae dolorum ac vermium multitudine consumitur (ef. 1, 5. Cord. Calm. Hitz.)?. Alterum membrum apteexplicant: « sicut tunica collum eingens lotum deinde. ad pedes usque corpus complectitur, ita ego, inquit, sanie ac labe totus contaminatus sum; illud uleus perstringens, de quo cap. 2 percussit lob ulcere pessimo a planta pedis usque ad verticem eus. Quia ergo ulcus eius totum corpus pervaserat, eo sicut capitio tunicae totus succinctus esse dicitur. Capitium aulem tunicae vocat os tunicae, sive orificium eius quod collo inseritur » (Cord. sim. Mar. Malv.). Subtilius Vav. : « ut capitium praecingit fauces et premit quam fieri potest arctissime, ita morbi et reliquorum incommodorum magnitudo lobum in summas angustias adducit ». In hebr. zn multitudine roboris mutatur vestimentum meum, sicut os tunicae meae cingit me vel ad modum tunicae cingit me (Hitz. Le Hir, Renan) i. e. Lotus sanie et tabe vestitus est et cireumdatus. Et tamquam talis merito conqueritur :
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v. 19 « comparatus sum luto et assimilatus sum favillae et cineri »; — vulneribus ae sanie quasi lutum computrescit; color cutis eius niger est atque adustus, uti elephantiasis fert (cf. De/.), similis est cineri propter furfures deci350 .— 105 30, 19-23 dentes (Tir.). In hebr. proiecit me (scil. Deus) zn lutum et assimilatus sum pulveri et cineri. Et quod molestissimum est, in tanto supplicio iacet derelictus, uti videtur, a Deo; inanes sunt quas edidit innocenliae protestationes :
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v. 20 « clamo ad te et non exaudis me; sto et non respicis me ! »; — i. e. etsi meos dolores intuearis, opem tamen non fers. Immo dure eum cruciat;
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v. 21 « mutatus es mihi in crudelem, et in duritia manus tuae adversaris mihi »; — fortissima manu Deus plagas infert; crudelem vocat, quia precibus non flectitur, quia innocentem adeo cruciat (cf. S. TAom.); ille enim ex communi usu crudelis audit, qui aerumnosi et miseri hominis non miseretur; talem se Deus hucusque praebuit (cf. Pzn.). Ceterum rem subtiliter expendit Cord. : « quia omnino in Deo nunquam nec crudelitas nec mutabilitas venit, dum mihi dicit, quod in semetipso Deum nec crudelem nec mutabilem sentiat, ostendit. Nam dum circa nos quaedam prospera et adversa variantur, in eo quod nos mutamur quasi eius circa nos mutatum animum suspicamur. Ipse vero in se incommutabilis permanens aliter atque aliter in cogitatione sentitur hominum pro qualitate meritorum ». Hane duritiem explicat alia imagine:
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v. 22 « e/evast me et quasi super ventum ponens elisisti me valide » ; — cf. Ps. 102, 14 elevans allisisti me; Deus eum quasi turbine elevavit ct evectum in sublime fastigium subito in barathrum praecipitavit. In hebr. ad verbum elevas me, super ventum equitare. facis me, liquefecisti me quoad) substantiam (vel robur) i. e. penitus, omnino me dissolvis. Est enim hebr. qeri pywn accusativus adverbialis, unde bene Hier. valide vertit (cf. Pin. Mar. Malv. Ill. VI); eandem lectionem probabiliter commendant LXX et vet. lat. « proiecisti me a salute ». Kethib vero habet psn, quam formam vel nwn legunt — nwwün strepitus, sonitus (cf. myw et nyw) i. e. in strepitu tempestatis me liquefecisti (cf. W. Hirz. Del. Zsch. P.), vel nym ad quam formam suffixum ex antecedente supplent; vertunt aliqui terres me, quae tamen significatio verbo hebr. nullatenus inest; Hitz. prosternes me, quae explicatio facilius ad verbum hebr. accommodatur. Et quantopere sit ea ruina elisus, proponit
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v. 23 « seo, quia morti trades me, ubi constituta est domus omni viventi » ; — hebr. ad mortem me reduces et domum conventus (statuti) omni viventi; denuo profitetur, humanitus nullam vitae spem superesse. Tuvat id notare, cum | 105. 30, 23-24 331 ad explicandum locum 19, 25. 26 etiam aliquid lucis afferat. Domus "m omnibus constituta est sepulchrum ; unde LXX et vet. lat. habent : Dic « domus est enim omni mortali terra ». Iam ibi saltem Iobus sibi quietem promittit v. 24 in hebr. verumtamen non in tumulum mittet manum, num post interitum eius (si quis inlerierit) propterea clamor? i. e. ad tumulum Deus non solet manum extendere ad percutiendum et flagellandum ; ibi omnes quiescunt; nam postquam quis fatis x cessit, iam non propterea postmodum clamorem et suspiria tollet ; f ibi cessatur ab omni gemitu. Ita versum hebr. satis obscurum ver- 9 tendum censeo. Nam sententia apte ad antecedentia adnectitur et est Neque minus apta est ad verba; «y est acervus, tumulus; potest facile tumulum z sepulcralem significare (cf. 21, 32 wima), praesertim, quia de sepulchro imme- diate antea sermo erat; manum mittere in alg. sensum habet affligendi (cf. Gen. 37, 5 22. Ex. 24, 11. 2 Sam. 18, 12 etc. et. in nostro libro 4, 41. 12; 2, 5). Quare recen- | liorum multorum interpretationi : at nonne super ruinam manus extendent? i. e. ad salutem capessendam (cf. W. Del. Hirz. Zsch. P.) non assentior, neque sensum approbo, quia Iobus opem in hac vita se exspectare semper negavit. Alterum membrum iidem fere vertunt : annon in interitu suo propterea tollunt clamorem? i i. e. quid mirum, si gemo; quis unquam sine ululatu interiit, quis perniciem non i defleat? Lacrimae enim et singultus miserorum arma sunt el solatia. Sensus E haud ineptus. At propter nexum ad antecedentia aliam praefero, quae verbis aeque correspondet ; "m cf. Ruth. 1, 3 propterea; 3 etiam post significat (cf. Gen. 33, 18. Ex. 3, 12. Ios. 5, 4. 1 Reg. 13, 31 (hebr.) Is. 20, 1. 53, 8). Fere eodem modo hebr. Pin. et Malv. IV explanant et saltem priorem partem Cod. Mar. Calm. Aliae eaeque non paucae propositae sunt explanationes, quas vide apud Ma/v. Ros. Renan. Recenter Hitz. hanc protulit : «tantum ad ruinam ne ponat manum ; vel num ei prodesset illius interitus »? sed x5 non est Dy; ye, uti 36, 19 (?) explicat opes; at sensus est languidus : manui Dei non fore opes in Iobi interitu; insuper talis vocis usus valde incertus est. Pro hac voce S. Hier. (omisso "9 ?) legisse videtur vun vel nysen; ita enim facile ex textu hebr. eius eruitur versio. j WB C s ON OE TOS UST UR "Ww tamquam coactam et alienam a germana vocum proprietate et signi- E ficatione refutat et reiicit !. E Cur vero talem sortem minime exspectaverit, exponit v. 25 « flebam T quondam super eo, qui afflictus erat et compatiebatur anima mea pau- 5 peri »; — i. e. aliis praestiti misericordiam ; ipse vero non invenio; j « neque verbo aut signo tantum commiserationem ostentabam, verum T ex intimo cordis affectu illis condolebam | (Cord.) ». Idem in hebr. |J . A morosius per interrogationem effertur: annon flevi de misero (de eo, be! cui dura et difficilia erant tempora), moesta futt anima mea pro pauia pere (cf. Cod. Mar. Hirz. Zsch. Del. P. assertive : profecto, Hitz.)*? . S Propter benignitatem aliis exhibitam prosperitatem exspectari Es licuit ; at aliter res cecidit; unde spem frustratam deplorat v. 26 S « exspectabam bona et venerunt mihi mala ; praestolabar lucem et KC eruperunt tenebrae »; — hebr. > assertive ponitur: vere, utique bona Y exspectavi. Uti dolentis est, haec mala longiore oratione (v. 27-34) ; depingit; el primo quidem dolores quos intime persentiscit; v. 27 « interiora mea efferbuerunt absque ulla requie, praevenerunt me dies afflictionis » ; — i. e. viscera mea ebullierunt, combusta sunt 1. e. S aestu incessanter torquentur, cruciantur, negue silent (hebr.); continuo . dolor intestina perfodit. Unde doloris significationem edidit et edit E v. 28 « moerens incedebam, sine furore; consurgens in turba clamabam »; — «inter circumstantes me homines miseriam meam lamentabiliter eiulabam » (Cord.). Prius membrum in hebr. ater ambulavi, non ob solem (calorem; cf. Mar. Malv. V. cant E T0597 BEE Ramon furo, neque indignor adversus numen (cf: Pin. Cord. accinxi et adstiti, in coetu clamo, tamquam qui coram iaie de vi illata conquevitur et omnes palam testes iniuriae obtestatur. Iam clamores lugubres imaginibus apud orientales consuetis proponit v. 29 « frater fui draconum et socius struthionum » ; — cf. Mich. 1, 8 faciam. planctum velut draconum et luctum quasi. struthionum ; hebr. ein! fere canes aureos (Schakale) interpretantur?; isti et. struthiones ° lugubres sonos et eiulatus praesertim noctu edunt. Quare in hisce et non in solitudinis ratione comparatio erit collocanda (cf. Mar. Malv. Men. Tir. Calm.) Et quantopere miseria deploranda sit, totus eius habitus corporis cutisque pandit; v. 30 « cutis mea denigrata est super me di ossa mea aruerunt prae caumdate » ; — hebr. Y») yz uti v. 17 dici praegnanter videtur i. e. nigrescit a me, nigra est et paulatim solvitur, discinditur et decidit « me; et os meum ardet prae incendio i. e. ossa quasi comburuntur, dissolvuntur, depascuntur morbo; exarescit medulla in eis, ipsa ossa vi morbi mollescunt et quasi diffluunt. Cutis ossiumque scissio et tabes elephantiasi effieitur (cf. W.). Unde merito « luetuosissima totius capitis clausula » (Pin.) v. 94 « versa est in luctum cithara mea et organum meum in vocem flentium » ; — ablata omni laetitia e1ulatio ae lamentatio tantum praesto est. Certe commiseralione dignus Iobus, qui se a Deo derelictum putat et ab hominibus contemptum scit et saevis doloribus cruciari ac devorari experitur *.
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.