#a solid 75% of my job is copying and pasting information that has been made previously accessible

[aethelredism]

if people could read i wouldn't have a job

[pamphletstoinspire]

BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 31

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)

***

INTRODUCTION. This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 31

Job, to defend himself from the unjust judgments of his friends, gives a sincere account of his own virtues.

[1] I made a covenant with my eyes, that I would not so much as think upon a virgin. Pepigi foedus cum oculis meis, ut ne cogitarem quidem de virgine.

[2] For what part should God from above have in me, and what inheritance the Almighty from on high? Quam enim partem haberet in me Deus desuper, et haereditatem Omnipotens de excelsis?

[3] Is not destruction to the wicked, and aversion to them that work iniquity? Numquid non perditio est iniquo, et alienatio operantibus injustitiam?

[4] Doth not he consider my ways, and number all my steps? Nonne ipse considerat vias meas, et cunctos gressus meos dinumerat?

[5] If I have walked in vanity, and my foot hath made haste to deceit: Si ambulavi in vanitate, et festinavit in dolo pes meus,

[6] Let him weigh me in a just balance, and let God know my simplicity. appendat me in statera justa, et sciat Deus simplicitatem meam.

[7] If my step hath turned out of the way, and if my heart hath followed my eyes, and if a spot hath cleaved to my hands: Si declinavit gressus meus de via, et si secutum est oculos meos cor meum, et si manibus meis adhaesit macula,

[8] Then let me sow and let another eat: and let my offspring be rooted out. seram, et alium comedat, et progenies mea eradicetur.

[9] If my heart hath been deceived upon a woman, and if I have laid wait at my friend's door: Si deceptum est cor meum super muliere, et si ad ostium amici mei insidiatus sum,

[10] Let my wife be the harlot of another, and let other men lie with her. scortum alterius sit uxor mea, et super illam incurventur alii.

[11] For this is a heinous crime, and a most grievous iniquity. Hoc enim nefas est, et iniquitas maxima.

[12] It is a fire that devoureth even to destruction, and rooteth up all things that spring. Ignis est usque ad perditionem devorans, et omnia eradicans genimina.

[13] If I have despised to abide judgment with my manservant, or my maidservant, when they had any controversy against me: Si contempsi subire judicium cum servo meo et ancilla mea, cum disceptarent adversum me:

[14] For what shall I do when God shall rise to judge? and when he shall examine, what shall I answer him? quid enim faciam cum surrexerit ad judicandum Deus? et cum quaesierit, quid respondebo illi?

[15] Did not he that made me in the womb make him also: and did not one and the same form me in the womb? Numquid non in utero fecit me, qui et illum operatus est? et formavit me in vulva unus?

[16] If I have denied to the poor what they desired, and have made the eyes of the widow wait: Si negavi quod volebant pauperibus, et oculos viduae expectare feci :

[17] If I have eaten my morsel alone, and the fatherless hath not eaten thereof: si comedi buccellam meam solus, et non comedit pupillus ex ea

[18] (For from my infancy mercy grew up with me: and it came out with me from my mother's womb:) ( quia ab infantia mea crevit mecum miseratio, et de utero matris meae egressa est mecum) :

[19] If I have despised him that was perishing for want of clothing, and the poor man that had no covering: si despexi pereuntem, eo quod non habuerit indumentum, et absque operimento pauperem :

[20] If his sides have not blessed me, and if he were not warmed with the fleece of my sheep: si non benedixerunt mihi latera ejus, et de velleribus ovium mearum calefactus est :

[21] If I have lifted up my hand against the fatherless, even when I saw myself superior in the gate: si levavi super pupillum manum meam, etiam cum viderem me in porta superiorem,

[22] Let my shoulder fall from its joint, and let my arm with its bones be broken. humerus meus a junctura sua cadat, et brachium meum cum suis ossibus confringatur.

[23] For I have always feared God as waves swelling over me, and his weight I was not able to bear. Semper enim quasi tumentes super me fluctus timui Deum, et pondus ejus ferre non potui.

[24] If I have thought gold my strength, and have said to fine gold: My confidence: Si putavi aurum robur meum, et obrizo dixi : Fiducia mea :

[25] If I have rejoiced over my great riches, and because my hand had gotten much. si laetatus sum super multis divitiis meis, et quia plurima reperit manus mea :

[26] If I beheld the sun when it shined, and the moon going in brightness: si vidi solem cum fulgeret, et lunam incedentem clare,

[27] And my heart in secret hath rejoiced, and I have kissed my hand with my mouth: et laetatum est in abscondito cor meum, et osculatus sum manum meam ore meo :

[28] Which is a very great iniquity, and a denial against the most high God. quae est iniquitas maxima, et negatio contra Deum altissimum.

[29] If I have been glad at the downfall of him that hated me, and have rejoiced that evil had found him. Si gavisus sum ad ruinam ejus qui me oderat, et exsultavi quod invenisset eum malum :

[30] For I have not given my mouth to sin, by wishing a curse to his soul. non enim dedi ad peccandum guttur meum, ut expeterem maledicens animam ejus.

[31] If the men of my tabernacle have not said: Who will give us of his flesh that we may be filled? Si non dixerunt viri tabernaculi mei : Quis det de carnibus ejus, ut saturemur?

[32] The stranger did not stay without, my door was open to the traveller. Foris non mansit peregrinus : ostium meum viatori patuit.

[33] If as a man I have hid my sin, and have concealed my iniquity in my bosom. Si abscondi quasi homo peccatum meum, et celavi in sinu meo iniquitatem meam :

[34] If I have been afraid at a very great multitude, and the contempt of kinsmen hath terrified me: and I have not rather held my peace, and not gone out of the door. si expavi ad multitudinem nimiam, et despectio propinquorum terruit me : et non magis tacui, nec egressus sum ostium.

[35] Who would grant me a hearer, that the Almighty may hear my desire; and that he himself that judgeth would write a book, Quis mihi tribuat auditorem, ut desiderium meum audiat Omnipotens, et librum scribat ipse qui judicat,

[36] That I may carry it on my shoulder, and put it about me as a crown? ut in humero meo portem illum, et circumdem illum quasi coronam mihi?

[37] At every step of mine I would pronounce it, and offer it as to a prince. Per singulos gradus meos pronuntiabo illum, et quasi principi offeram eum.

[38] If my land cry against me, and with it the furrows thereof mourn: Si adversum me terra mea clamat, et cum ipsa sulci ejus deflent :

[39] If I have eaten the fruits thereof without money, and have afflicted the soul of the tillers thereof: si fructus ejus comedi absque pecunia, et animam agricolarum ejus afflixi :

[40] Let thistles grow up to me instead of wheat, and thorns instead of barley. pro frumento oriatur mihi tribulus, et pro hordeo spina. Finita sunt verba Job.

Commentary:

Ver. 1. I made. Job is compelled to proclaim his own praises, for his vindication, as S. Paul was, being at the same time convinced that he had only done his duty. Luk. xvii. 10. This is the third part of his discourse. Having given a picture of his prosperous and of his miserable condition, he observes that the latter was not inflicted in consequence of any misconduct, since he had always been attentive to avoid (C.) the most remote danger of offending God, or his neighbour. H. --- That I. Heb. "for why should I think upon a virgin?" H. --- Why should I expose myself, (C.) by indiscreet looks, (H.) since the passage from the eye to the heart is so easy. Eccles. ii. 10. M. --- In the warfare between the flesh and the spirit, Job deemed this precaution necessary, (W.) and was thus preserved from carnal thoughts. S. Greg. xx. 2.

Ver. 2. High, if I should give way to such unchaste thoughts. M.

Ver. 3. Aversion of God. Hebrew "strange punishment." Prot. Incontinence is a source of much mischief, and of the most dreadful punishments, as the deluge and fate of Sodom evince. H.

Ver. 5. Vanity, or hypocrisy, (C.) so as to overreach others. M.

Ver. 6. Simplicity, and "uprightness." Tummathi. H.

Ver. 7. Eyes. Sixtus V. read, "If my eye hath followed my heart." C. --- Job kept the utmost restraint both upon his eyes and heart, that no evil impressions from exterior objects might cause his ruin. Num. xv. 39. H. --- Hands, from presents, (C.) or injustice, particularly that of impurity. H.

Ver. 9. Door, to seduce his wife. C. M.

Ver. 10. Let. Heb. "Let my wife grind for another, and let others bend over her," urging her to work like the meanest slave. C. --- Sept. "Let my wife please (Grabe substitutes l of r, and reads alesai, grind for) another, and my little children be brought low." H. --- Yet the sense of the Vulg. is most followed. Eccli. xlvii. 21. Lam. v. 13. Ausonius (epig. 5) says, molitur per utramque cavernam. C.

Ver. 11. This adultery, to which I might have given way, and that of others with my wife, (H.) which would have been a requital, of which I could not indeed have complained, (M.) but which is nevertheless a most heinous offence. H. --- Iniquity. Heb. "a crime of judgment," or capital. Gen. xxxviii. 24. C. --- The canons of the Church (H.) have ranked adultery with murder and idolatry, which shews the horror in which it is held. C.

Ver. 12. Spring; the children. Eccli. xxiii. 35. Wisd. iv. 3. C. --- Prot. "all mine increase." H. --- Adulteresses were formerly consigned to the flames. The injured husband would resent the offence, and even dislike her former children. Love is also like a fire, and those who entertain it, may soon consume all their substance (M.) in feasting and presents. Above all, the fire of God's indignation in hell will still pursue the libidinous.

Ver. 13. Me, in private; as slaves had no redress in the common courts of judicature. We cannot but admire Job's humility, and noble sentiments of God, (C.) whose majesty will eclipse all human grandeur, and place the master and the servant on the same level. S. Greg. S. Aug. de Civ. Dei. x. 25. Eph. vi. 9. Col. iv. 1.

Ver. 16. Wait, and not give sentence in due time, (H.) but frustrated her expectation. M.

Ver. 17. Alone. This was objected to S. Chrysostom. C. --- But his conduct proceeded not from pride or avarice. H. --- The ancient patriarchs delighted much in the exercise of hospitality; and Tobias (iv. 17.) exhorts his son to invite the poor. Cœna, or "supper," received its name from many eating "together," while people dined alone. Plut. Sym. viii. prob. 6.

Ver. 18. Womb. I was of a compassionate disposition, with which I always corresponded. S. Greg. --- Heb. "from my youth, pity (ceab, which Prot. translate "as with a father." H.) grew up with me; and from my birth I have preserved it!" C. --- Prot. "From my youth he was brought up with me, as with a father, and I have guided her (the widow, margin) from my mother's womb." Sept. "I fed him as a father, Theodotion adds, and was his leader from," &c. It was my earliest delight to assist the afflicted orphan and widow. H.

Ver. 20. Blessed me for clothing. M.

Ver. 21. Gate, in judgment, (C.) where I was the supreme judge, (H.) and none could resist me.

Ver. 22. With. Heb. "from its bone," at the elbow. Sept. C.

Ver. 23. Bear. I knew that he would resent the injury, though I might, for a time, oppress the weak.

Ver. 24. Fine obrizo. Heb. cethem. C. xxviii. 15. H.

Ver. 27. Rejoiced. Heb. and Chal. "been seduced" to idolatry. M. --- The worship of the sun and moon was most ancient. Ezec. viii. 16. --- Mouth, to testify respect and admiration. This custom prevailed in many nations. Lucian (dial. de sacrif.) observes that this only sacrifice of the poor was not disregarded. The Syrians still extend their hands towards the altar, and then apply them to their mouth and eyes, when the body and blood of Christ are offered in the Mass. Life of M. de Chateuil. C. --- Sept. (26) "Do I not see the shining sun eclipsed, (H.) and the moon disappear, for light does not belong to them," but to the Creator, from whom we have every thing; (C.) so that we should not swell with pride. Theodotion adds, (27) "and if my heart was secretly deceived." Sept. continue, "if indeed, putting my hand to my mouth, I kissed, (28) this would also be imputed to me as a great transgression, because I should have acted falsely before the most high God." H. --- He will admit of no rival; hence the man who admits another god, denies Him. M. --- Job repels the charge which had been indirectly brought against him. W.

Ver. 29. Rejoiced. Heb. "lifted up myself." Sept. "said in my heart, well, well;" euge. H. --- These sentiments of perfection shew that the same Spirit animated those who lived under the law of nature, as well as those who were favoured with the Mosaic or Christian dispensation. C.

Ver. 30. For. Sept. "Then let mine ear hear my curse, and may I fall a prey to the whispers of my people."

Ver. 31. Filled. If my servants have not testified sufficient affection for me, (H.) because I kept them under restraint, and obliged them to wait on my guests, (M. S. Greg.) I still would not omit that duty; (v. 32. H.) or if they gave way to the greatest excesses of rage, so as to threaten to devour me, I refrained from wishing any evil to my enemy, v. 30. C. --- Others suppose that Job's domestics urged him on to revenge, and spoke as if they were ready to eat his enemies; (Cajet. T.) while some explain the expression in a contrary sense, to denote the extreme attachment of Job's servants to his person; in which manner the Church uses it, speaking of Christ's feeding us with his own body and blood. C. --- Sept. "If frequently my maids said who?" &c. Heb. "said not, oh! that we had of his flesh! we cannot be satisfied." Prot. H. --- Have I given my servants any reason to utter these expressions?

Ver. 33. A man. Heb. "Adam," who, to excuse himself, threw the blame upon Eve. Gen. iii. 12. C. --- His posterity have too frequently imitated his example. The name of Adam often designates any man. H. --- It was requisite that Job should assert his sincerity, that his friends might not suppose that he was actuated by self-love or obstinacy to defend his innocence. C. --- Sept. "If falling into an involuntary fault I hid my sin, (for I feared not the crowd of people, that I should not plead before them) but if I let the needy pass my gate with his bosom empty." Theod. xxxv. subjoins, "who would give me a hearer? but if I did not revere the hand of the Lord." Sept. go on, "the bond which I had against any one, if I placed on my shoulder, as a crown, and read, an did not rather tear it, and give it up, taking nothing from my debtor. If," &c. v. 38. According to this version, Job insists on his pity for the distressed, and shews that he had no reason to fear. But the Hebrew is more conformable to the Vulg.

Ver. 34. Have not. Heb. "that I kept silence, not going out of doors" to defend the innocent. H. --- Moses commands judges to do their duty without fear. Ex. xxiii. 2. People in such situations ought to be uninfluenced by hatred, love, &c. Cæsar says, justly, (in Sallust) "qui de rebus dubiis consultant, ab adio, amicitiâ, irá atque misericordia vacuos esse decet. Haud facilè animus verum providet, ubi illa officiunt." H.

Ver. 35. He himself. Heb. "my adversary would write a book." His very accusation would establish my cause, provided he adhered to the truth. C. --- I would carry it about as a trophy. H. --- A book. The judge wrote down the sentence. Job appeals to God, and fears not being condemned.

Ver. 36. Crown. This shews that something pliable was then used to write on. The people of the East still lift up to their heads such letters as they respect. Chardin Perse, p. 218. See 4 K. xi. 12. C.

Ver. 37. To a. Heb. "as a prince would I approach to him," and not fear my adversary. H.

Ver. 38. Mourn, as if I possessed the land unjustly, or had committed some crime.

Ver. 39. Money. Or paying for them. M. --- And have. Prot. "or have caused the owners thereof to lose their life."

Ver. 40. Thorns. Prot. "cockle." Marg. "loathsome weeds." H. --- The precise import of the word is not known; but it means something "stinking." C. --- Sept. Batos, "a briar." H. --- Ended. Many Latin editions omit these words with S. Gregory, &c. The old Vulg. has & quieverunt verba Job, as a title. C. --- Sept. place at the beginning of the next chapter, "And Job ceased to speak. His three friends also left off contending with Job; for Job was just before them." Grabe substitutes "himself," as they were not perhaps yet convinced. H. - Job, however, addresses his discourse no more to them, but only to God, (C.) acknowledging some unadvised speeches; (W.) or want of information. H.

[vindrawin]

My Oc (I DID THIS SO I COULD DRAW UR OC PLEASE GIVE MEH A REQUEST)

(For some reason, it's not letting me post this with the picture soooooooo) That moment when you write a more then two page summary of your character and then realize tumblr didn't upload it, didn't notify you about that, and find out the next day. Worst thing is, I had copied it just in case, but I thought it had uploaded so I copied something else. ALRIGHT HERE WE GO Chisana Egao Quirk: Void wings This quirk enables her to create wings out of a semi-permeable shadow type of material. These are typically very small unless she chooses to use them. When in use, they grow about ten feet in wingspan if she is planning on using them for flying. The other way she can use them it for quick teleportation, however, she can only go to places she has been during the past day, and bringing someone else is extremely tiring. At night, her wings grow bigger than in the day, throwing off her balance a bit when she's not flying, but making her faster when she is flying. Parents: Her mother was a villain, and the leader of a gang that terrorized many cities. Although being the leader, she was able to sweet talk her way out of a lot of the crimes she had committed, so although she was more of a high ranked villain, the authorities recognize her as only committing minor offenses. Her quirk is Shadow make, enabling her to create anything out of shadows as long as it is less than 50 ft away from her at anytime. She can control the solubility for these shadows, from making solid objects to dense fogs. Her father was a very successful hero who worked mainly at saving people during disasters. He was a product of quirk marriages, and thus has a soft spot for anyone put in an awful situation just because of their family. His quirk was space control, a quirk which allowed him to create worm wholes for teleporting himself or objects out of the way, manipulation of gravity which would create a 75 ft bubble with himself at the center where gravity was under his control, and void space, a small sort of pocket dimension where no one could enter unless he let them. Through his side of the family has been a sort of quirk illness, where, when using one or more parts of their quirk, a family member has been unable to stop. Doing this could cause them to permanently injure or fatally would themselves. This happened to her father on a particularly dangerous mission when a building was collapsing during an earthquake. He teleported one hundred and forty people into a void space for two hours until the area was safe. After that, people noticed that he was growing unstable. His final job was when he had to capture Egao's mother. After she circumvented punishment by the law, she took advantage of his weakened mind. They got married after that and he soon retired. Siblings: Egao has an older sister who is four years older than her. She inherited a mix of gravity manipulation and shadow create. She can manipulate the specific gravity on anyone or thing that has a shadow, pulling them down or lifting them up. She can also turn her body parts into a shadow and manipulate the solidness of it, for example, she could turn her arm into a sword and harden it past the strength of steal. She most resembles her mother Her brother is three years younger then Egao, and inherited teleportation through shadows and can create shadows in the form of basic geometric shapes, objects that resemble sharp knives, and even duplicates of himself, and as long as it doesn't touch the ground, the objects remain solid. If they die make contact with the ground, they melt back into his own shadow. Past: Compared to her siblings, Egao is nothing. Her younger brother was three when he started making little shadow squares (he started doing this to complete that little puzzle where you have to fit the correct shapes into the correct slots. He always takes the easy way out) and her sister, who was ten, had already basically mastered gravity manipulation and could turn her arms into shadows and back. Egao could barely fly off the ground at age six. Their father was unresponsive. He would sit in their guest room all day, muttering to himself and occasionally saying something to the children. He barely ate and never talked to his wife. Their mother was mentally abusive, blaming the kids for everything she did to them. If they did something she deemed incorrect, she would let the other kids beat up the bad doer (the brother and Egao often didn't want to, so they would be locked in the guest room with their father for hours as additional punishment when they refused to fight). Their sister would always listen to her mother, even if it meant hurting her siblings. She looked down on Egao because of her inferior abilities. One day, when she was almost turning seven (none of them knew their exact birthdays) she was locked in the room with her father again. He was mumbling incoherently as he stared out the window. She was tired of all of this, and his mumbling was driving her insane. She wanted to prove to them, all of them, that she was more than useless. She was going to try and use void pocket. None of the children had ever tried to because, a while back, their father told them," this is what has turned me into this." Even their mother doesn't encourage it. She starts trying to, and the hours start passing by. She's starting to feel sick, like a weight is dropped in her stomach. Her hair starts floating up as her body starts burning. Her vision blurs in and out, black spot dancing across her eyes as she is holding back tears. Then there is a stabbing pain in her eye. She cries out and tries to stop, to at least shut her eyes, but she can't. She then remembers her father mentioning something about a quirk disease, an inability to stop, but it's too late. She's crying out as her eye feels like it's popping. She is barely aware of her mother pounding on the door that Egao locked. She feels blood pouring from her right eye. It splatters across her clothes. She feels it. She know it. She's going to die. Tears and blood stream down her face as her screams and gasps coincide. Then she feels a hand on her shoulder. She feels weightless. The weight in her stomach is gone. She is able to close her eyes. After a while, she is able to open one to see her father, the sky behind him is the night. She was in a void pocket. Was it her or him who had done it? She couldn't tell as she slipped into unconsciousness. When she wakes up, it's in the hospital. The doctor informs her that she will never be able to see out of her right eye again. He also tells her that they found her in the street, unconscious and bleeding heavily. They ask her who her parents are and she fakes memory loss. She doesn't want to go back. She knows her father did this. They put out a report about the missing child, but know one claims her as theirs. Her father must have stopped her mother. When she checked in the mirror and could finally see her eye, she was shocked. It looked like the night sky except for her purple iris which was visibly much smaller then before. She touched it and realized that it was a void. This was the happiest day in her life. She had succeeded in a way and was finally free from 'home'. Yes, she missed her brother and, to an extent, her sister, but she can't bring herself to go back. About: Gender: Female Pronouns: She/ Her or They/ Their Sexual orientation: Bi Greatest fear: Not being enough Generally a bright person, but can also be very pessimistic. She uses humor to cope and loves to make people laugh. Doesn't go out of her way to form romantic relationships because she grew up witnessing a toxic one. She grew up with thick skin because of people being creeped out by her eye (which is why she grew out her bangs), but is always worried about letting someone down. This is why she prefers to work alone because if she fails, at least she isn't messing up someone else's work. Although she hates to admit it, she needs people around her, a group of friends that will always except who she is, mistakes and all. {bonus fact: she can change her eye back to normal, but her iris is always extremely tiny. She cannot see out of it at anytime, and often stores pencils in her void eye for later use. This is the only place she ever turns into a void.} OKAY IM DONE AAAAAAAAAAAAAAAAAAAAAA. It took sooo long to rewrite this ughhhhhh. Btw, the only reason I made this is because I want to draw your OCs!! PLEASE SEND ME A REQUEST I REALLY WANT TO DRAW THEM ... Thanks for reading!

[iamtherazorsedge]

The Next Meltdown

September 15, 2008. It's just past the 10-year anniversary of Lehman Brothers swirling down the tube. The company had $639 billion in assets and $619 billion in debt. That'll do it...

The S&P 500 had already fallen from a 2007 peak of 1,576 to around 1,250. But Lehman's failure kicked off a six-month period that you had to live through to believe...

It's not even fair to call it a panic. People weren't running around like their hair was on fire. There was numbness, as if it wasn't real. Like I imagine the short walk to the gallows might feel like. Except the walk didn't seem to have an end.

Of course, we now know every Wall Street bank and many insurance companies owed each other insane amounts of money. And all their cash was tied in assets that were losing value at an exponential rate and that couldn't be sold. Like a huge option trade going bad.

If you've ever traded options, you know what I mean. A stock option is just a contract between two parties to buy and/or sell a stock. Like, say you think you want to buy some Amazon stock. You can pony up $19,450 right now and buy 100 shares at the current price of $1,945. Or you can spend $2,200 and have the right to buy Amazon at $1,945 until the end of the week.

If Amazon rallies $50, you're making money. If it doesn't, you can't lose more than the $2,200 you spent for the option contract. But the price of that option can change quickly. If Amazon shares don't move, it could be down 50% tomorrow. And another 50% after that. And of course, after Friday, that contract ceases to exist.

Options get used all the time. You can get an option contract on a house you're thinking of buying or a script you want to make into a movie. They aren't particularly risky, if you use them correctly...

Wall Street Screws it Up

Leading up to the financial crisis, Wall Street was having a field day making mortgage loans, packaging them into huge bonds called mortgage-backed securities, and selling them to each other. They could mix in some really high-quality loans with some sketchy, high-yield subprime loans so the whole mortgage-backed security could pay a dividend.

At the time, mortgage bonds were just about as good as cash for a bank's capital reserves. They could plow billions into Treasuries and get 4% or put billions into these mortgage bonds and get 7%. Win-win.

And even better, the Wall Street banks could then go to an insurance company like AIG and buy insurance on the default risk of the mortgages, at which point the bonds really were as good as cash because the default risk was covered. They could then make more loans with these bonds as collateral, and the whole process starts again.

Problem was, nobody had the full picture. Even AIG didn't know it had written a couple hundred billion in insurance for those mortgage bonds. And Wall Street banks didn't know exactly how much of the bonds they owned were made up of those risky subprime loans...

When borrowers started defaulting on their mortgages, it meant all those mortgage bonds stopped paying dividends. So their values fell. And when all the values fell, it meant banks' asset bases plummeted overnight. They didn't know what the bonds were worth, and they couldn't sell them because no one had any money.

This was about the time we were advised to go to an ATM and get some cash because we might not be able to the next day.

And when AIG got hit with something like $200 billion in claims for the bonds it had insured, well, it didn't have it. (Bailouts to AIG went right out the back door to banks like Goldman Sachs to pay off the claims.)

Reading This Could Be Worth $750,000

During his time on Wall Street, Charles Mizrahi learned a secret from his mentor that could net you gains as large as $750,000 overnight.

And he’s finally opening up about it in Chapter 7 of his new book, Hitting Wall Street’s “Fat Pitch”: Secrets from a 35 Year Stock Market Insider.

You can’t afford to miss this book. Get your copy here.

The Not Knowing

Stocks were melting down, the economy was falling apart, and solid information was very hard to come by. Because, of course, the banks were doing their best to hide what was going on. The only reason it was Lehman that went down instead of, say, Citi is because Lehman did a less good job of hiding how bad off it was.

Add in the stock declines, and the world lost something like $50 trillion in about a year. It's like a family getting the triple whammy of a layoff, an illness, and a foreclosure, and ending up homeless.

Now, let's shift our attention to May 6, 2010.

That's the day the Dow dropped over 10% in about five minutes. The Flash Crash.

This was after the financial crisis. People were still nervous. And computer-based trading had basically taken over.

The simplest explanation of computer-based trading is that computers are programmed to go seek out buy and sell orders. Anybody wanna buy Bank of America at $30? What about $29.99? What about $29.98?

On the day of the Flash Crash, there basically were no buy offers for stocks. So the machines probed lower and lower. I recall there were cases where the machines couldn't find a buy order until a stock was down 35%, 45%, or more than 75% simply because there were zero offers to buy.

Yes, curbs have been put in to stop this kind of thing. And the index officials will cancel trades that are deemed invalid. But start preparing your brain now for crazy moves in the next bear market.

Because the one thing the Flash Crash and the financial crisis had in common was a loss of confidence. What happens in a machine-driven market when all they are doing is looking to sell or buy really low? It's not like we can just turn 'em off at this point...

Now, $50 trillion in losses is bad. But I can imagine the losses coming even faster the next time around. I can imagine markets being closed for days or even weeks...

I'm not trying to scare you off. Really. Life and business go on, crashes recover. Ten years ago, you could've bought the S&P 500 under 660. It's nearly 3,000 now.

Point being, there's always opportunity. There's no way to predict the next one. But everybody should have a game plan. My colleague Christian DeHaemer says the time is coming pretty soon. Read what he has to say, and make sure you're ready.

Until next time,

[sublimedeal]

Nicola Delic – Scientific Trading Machine

“Make Money Faster, Easier And With Less Risk Than You Ever Have With The World’s First And Only Smart Trading System Powered By Pure Science“

Let me tell you a story about money…

How it’s made, how it’s lost, and how to ensure that you make far more than you ever lose and become wealthy in the process.

To make money in today’s economic climate, you need an edge. A way to leverage information into cash at the speed of light.

A purely scientific and proven method of predicting market behavior that is seldom, if ever, wrong.

My Name is Nicola Delic and today I want to share with you a method for becoming wealthy unlike any you have ever seen.

A powerful new approach to trading which utilizes Nano-Signal Trading Technology and something I can only refer to publicly as Signal X. It’s a cash producing combination that could make you more money, faster and easier, than anything ever has.

You can be sure that no one else has this information, because I discovered it and I will only share this with a few people who are serious about becoming wealthy with me.

Here are a few things you should know right up front:

I won’t be sharing this information anywhere on the Internet. It will be delivered to your door in a carefully prepared package.

Only a controlled, limited number, of Scientific Trading Machine packages will ever be released.

You must agree never to share the secret with anyone else. This information is for my private group only.

Nothing will be held back. Not only will I share the Scientific Trading Machine system with you, but I’ll also share the knowledge I’ve gained from helping thousands of people learn how to trade Forex. This information is vital because I now know the fastest way to get a complete beginner up and trading in days.

This small group of trading aces will have exclusive access to my private members’ area. This is a confidential area where I can share ideas and work with my group.

Like any good teacher, I only want the very best for my students. Anyone who manages to get in today has my personal assurance that I will be there for them every step of the way.

My commitment is that only the people who become part of this small group today will ever know this secret. My dilemma has always been whether to share or keep the secret I have discovered. However, I have received so many messages from people who follow me on Facebook and other social media who really need a little help to get back on their feet that I just couldn’t ignore it anymore.

The hundreds of emails I get from people who want to know how I trade with such accuracy, and make more money trading for just a few hours each day than most make in a month, all ask me one thing: Show me how I can do it too.

But here’s the truth. I know, as a consultant, mentor and teacher that if you give the student the answer without teaching them how to work it out for themselves, they eventually fail when they have to do it by themselves.

That’s why I am going to keep the number of people who I will share my powerful formula with small. I think the people who act fast, and make a decision today, are probably the right type of people for this amazing wealth-building gift.

Let me just say that there are things I have uncovered about trading Forex profitably that I have never seen in a book or on the Internet.

I have always looked at trading scientifically. If I couldn’t repeat the result, then it just wasn’t scientific. For example, no matter the time frame, price almost always retraces to a certain point. I managed to measure that point with such accuracy that my trading was profitable from that day on. And that’s just the beginning.

To be honest, anyone can master this. you don’t need to know any maths or complicated formulas. It’s all common sense if you really look at it.

I never thought it was that special until other traders started freaking out about my results. They said my trading was the closest thing to owning a cash machine they had ever seen. I must say, it did change my life, and I think it can change the lives of other people too, but only if they manage to get a copy of my secret.

What makes this method different, and more accurate than anything that has come before it, is something I call Nano-Signal Trading Technology and an even more surprising discovery which I will refer to here as signal X.

This system has been rigorously and thoroughly tested. It has as much as quadrupled my profits, and other traders who have tested it had the same kind of results: doubling, tripling, or even quadrupling their previous returns. It is making all of us more money than we ever have.

Today I want to give you the edge that could have you making more money in just minutes per day than most people make slaving away at a grueling job 50 or even 60 hours per week. You are about to discover… How to make a small fortune in just less time than you ever thought possible, even if you have never made a dime trading before. It’s far easier than you have been led to believe. How to trade with an 80% win rate consistently by using a purely scientific approach which utilizes new technology that is far more accurate than the old, outdated methods most traders are still using today. How to use what I call “scientific trading” to greatly reduce your risk while massively multiplying your profit on every trade. This one secret, which eludes 99.9% of traders, could put you into that .01% club who get private-jet rich. How my discovery, something I call “Signal X,” could give you the power to practically print money on demand. This is a major paradigm shift that takes the power to make money out of the big banks’ hands and puts it back in ours. How Nano-Signal Trading Technology allows you to spend a fraction of the time trading that most people do and still make far more money by using advanced technology that hands you deadly accurate information, in real time. How to create a life-changing fortune (the kind of money your great grandkids will be fighting over someday) faster than was possible at any other time in history. Thanks to a scientific breakthrough that makes 50% or more per month. Try to get that at your bank. There is a secret to making money that I want to share with you today that goes back hundreds of years. And I will show you how to use a new scientific approach to harness the power of this secret… And make yourself a fortune.

You can be sure you have never seen anything like this before because the technology that makes it possible didn’t exist until now… I know that because invented it.

However, the secret it exploits is hundreds of years old… Rothschild used this secret to make a fortune using carrier pigeons.

The Rothschild fortune is the largest and most diverse in the world. It spans the globe. In fact, nearly every major bank in the world holds some part of this uber-wealthy family’s legacy. Thanks to his extensive network of carrier pigeons, Baron de Rothschild knew that England had defeated France at Waterloo before anyone else in London. As other traders on the stock exchange braced for a British loss, he knew better and went long. And made himself a fortune.

Well over a century later George Soros made a billion dollars in one day by shorting the British Pound using the same secret.

Many of the worlds’ largest fortunes were created thanks to this secret.

And you could do it much faster and easier than was ever possible in the past thanks to the sheer power of a new scientific breakthrough that supercharges the power of this secret.

Information is power… And the right information can give you the power to create wealth beyond your dreams. You are about to see a system for making money that uses the information the market gives us to predict where price will go with a degree of accuracy not possible before today.

That’s Because As You Will Soon See, I Have Discovered Something That Is As Close To Having A Crystal Ball As You Are Ever Going To Get.

What you will learn here today could put you light years ahead of every retail trader, and give you the ability to make money consistently, most every time you sit down to trade. How? I have found a hidden market movement, a hidden signal, that is so dependable you can take what it tells you straight to the bank.

I call it “Signal X” and I will tell you all about it, and how it is making traders rich, so keep reading! The Forex Market is a giant ocean of cash, and when the tide rolls in every day, savvy traders ride the waves… and get rich.

Here’s the thing. “Traditional” investments like stocks, bonds, and passive S&P-indexed funds are great, if you have 50 years or more to let them sit and mature. Compound interest can be a beautiful thing, but when you are only compounding at 7% a year, it takes a lifetime to build “disaster-proof” wealth… And that’s if the whole market doesn’t crash and burn again! Instead of an anemic 7% a year, what if you could make a solid, repeatable 30%, 50%, 75%, or more per month? And do it safely in a 100% liquid market that is practically “crisis-proof?”

You see, when you trade the currency market (Forex), there is always the potential to make money, regardless of how good or bad the economy is… And make the kinds of returns that traditional investors would kill for.

Look, let’s say the worst happened and a major economic power took another recession nose-dive… Traditional investors would start playing the “safe” game again and pull their money out. The stock market would crash, and anyone who was in for the long haul could lose everything…

Even if you tried to liquidate your funds quickly, you would have to jump through so many hoops, you would likely lose most of your investment before you could cash in.

But when you are trading currencies, you can instantly take your money out or shift your funds from one currency to another, and no matter which one is down, another one is always up!

And it is in trading those currency pairs, trading their exchange rate, that people like me and you have made fortunes… And much faster and easier than you might think!

Something I have learned is that EARNING MONEY is hard. I don’t care if you are a construction worker, a taxi cab driver, or the CEO of a Fortune 500 company.

Trading your time for money is a hard way to go…

MAKING MONEY on the other hand is far easier… When you know how.

And the ONE THING I know for certain is that times are getting tougher all around the globe. World economies are in turmoil. Traditional investing is damned scary right now. And those who don’t know how to take advantage of the “new world economy” are going to lose.

But those of us who know how to profit from all this unrest and turmoil in the markets stand to get very wealthy. Because the more volatility in the market the better. It just gives us more opportunities to earn cash.

See, that’s the beauty of the Forex market. It doesn’t matter what else is happening in the world, if one currency is rising while another is falling you can make money. And that is going to keep happening for the rest of your life.

So why isn’t everyone getting rich trading Forex?

Until the 1990s, regular people like you and me were not even allowed to access this cash-rich gold mine. Then once we were finally able to dip our toes into this liquid mega-market, big business harnessed the power of technology to rip any “fairness” for us little guys right out of our hands.

Since then the big banks and funds have been calling the shots and making all the money… While us retail traders sniffed around for their table scraps… But those days are OVER!

I am about to help you to take that power back and give you an unfair advantage over even the big dogs. Information has always been at the heart of profitable trading…

Another quick story to demonstrate the power of having the right information at the right time…

The GBP (British Pound) was first electronically traded outside Europe via telegraph in 1858. And for that momentous occasion to occur, scores of scientists, engineers, and technicians had to spend nearly a decade in development. And it took eight long years of attempts to make it happen.

The man with the foresight to finally make it happen was named Mr. Fields. Mr. Fields was a money-man and he saw the instant financial potential in exploiting the brand-new science of electrical engineering.

In fact, when Morse successfully tested his new dot and dash method of “instant communication,” Fields understood instantly that he had found a way to “bring the world to America’s shores” through the newly harnessed power of electricity.

This was over 160 years before we developed “Bluetooth” technology, so the only way Fields and Morse could bring the miracle of “instant” communications across the ocean was through a hard cable. And that meant someone had to create a cable that could conduct huge amounts of current, carrying thousands of signals, and could be used with Morse’s technology to send and decode those signals across the Atlantic Ocean.

Fields and Morse spent years developing their Transatlantic Cable, and years more convincing Queen Victoria to put England’s trust in this untried idea…

After five failed attempts to splice hundreds of thousands of feet of cable, on August 5, 1858 they finally succeeded and “instant” transcontinental communication was born!

To this day in finance circles, the British Pound is called the Cable because it was the first foreign currency traded in the United States via electronics!

Whether Fields knew it or not, he was laying the groundwork for international currency exchange via electronic Forex trading… It is his fundamental idea that I have in part build my Scientific Trading Machine on because getting instantaneous and accurate information can mean the difference between making a no money and a lot of money.

So anyway, once the Cable was established, Buffalo in “Upstate New York” became the home of many of the brand-new millionaires who were minted thanks to this instantaneous information.

Men like banker George L. Williams built palatial homes along Delaware Avenue, known as “Millionaire’s Row,” and spared no expense. When the Williams mansion was built, it was the single most expensive home in Buffalo… at $171,877.00. That’s $4,784,004.35 in today’s dollars!

That is the kind of “Immortal Wealth” instant information made possible even back then… And with the Scientific Trading Machine you now get the information you need to make money in a Nanosecond. Proceed With Caution… This Is A Must Read…

There are a lot of people who want my secret. One thing I have noticed about a lot of Forex products is that the so-called experts just appear from nowhere. I mean, where were they before they put up their shiny new website? I have always prided myself on the fact that I give something back. I do this because it’s who I am. I enjoy working with people. I enjoy talking with people who have the same interests as me. I do this for free because I get a lot out of it.

As you can see, more than 26,000 follow me on Facebook alone. Who knows how many on all the other social channels.

I just started posting my trades and recommendations and it just took on a life of its own. Now I get emails if I don’t post my new information.

That’s why I decided to share my personal trading system. The only thing is that I can only deal with a small number of people if I am to truly help them. Really, that’s all I want to attract here today. just a small group of dedicated people who sincerely want to build wealth along with me.

I have changed my life and I want to change the lives of those that choose to join me today. I also think that keeping the group small is a good thing. The last thing I want is for my secret to be published all over the Internet.

Once these few individual copies have been sold, that’s all there will ever be. The copies will be hand delivered by a courier, to make sure only those special people ever get to share the power of Scientific Trading Machine.

And I am the first person to admit this is NOT for everyone… It is for people like yourself who are committed to becoming wealthy traders.

That’s why…

I am strictly limiting the number of people I will share this with to just 1000 people… No more.

First, however, there are some criteria you must agree to in order to get my secret… You must agree that you will not share this information about my discovery and invention with anyone outside of our small private group. You must agree to only use this wealth creating superpower for good. I only want people who will enrich their own lives and those around them with their wealth and power. I do believe in Karma to a degree, so I am serious about this. You must be serious about long-term wealth because I have no time for those who are just looking for the next get rich quick scheme. They are seldom, if ever, even real. You must learn my system, which takes a few hours at most, but you must understand how it works if you want to make the maximum amount of money with it. Here’s why you need to do this now, not later…

“All it will take is one more crisis”

What happens to you and your family if someone gets seriously ill, if you can’t work anymore, or if you are just too damned tired to work anymore, want to retire, and don’t have enough money to do so? In the last fifteen years, we have seen the bottom drop out of the some of strongest economies in the world, watched giant corporations tumble into ruin, and take their shareholders and employees with them.

And even supposed “safe investments” have crumbled into lost hopes…

Even the most “stable” nations seem to be headed for disaster, and if you haven’t already taken the steps you need to make all the cash you can, you must do so now because time is definitely running out. There is one way to rip control of your financial life out of the hands of others, and put it squarely in your own, and that is to build a recession-proof nest egg while you still can.

Here’s why I think you need this today…

You and your family’s future is too important to leave to chance. You know you’re not going to win the lottery and there is no secret oil field under the tree in your back yard.

You don’t need pipe dreams and false hope. You need fast, accurate, and proven methods that can build you a financial future safer and more secure than Fort Knox. You need to know that where you are investing your money is safe, secure, and most importantly, profitable.

Imagine the ability to make this kind of money in your spare time…

$1,246.16 Live Trade You will be able to harness hundreds of years of scientific trading theory, the work of thousands of hours by some of the greatest financial and scientific minds to have ever lived… And use it to instantly execute flawless trades in nearly any market conditions. You could make the kind of cash you only hear about in history books or Forbes, and you could do it in only minutes a day…

Because you WON’T need to master a bunch of complex economic theory… All the work is done for you instantly by the system…

You don’t need an MBA, or even a high school diploma… All you will need… That could make you thousands of dollars in less time than you could imagine… Are three things: 1) A computer with an Internet connection 2) The ability to learn a handful of simple trading rules 3) The Scientific Trading Machine

You will be able to put the power of proven science to work for you!

Now sure, Forex itself is one of the most stable, high-profit-potential, and only 100% liquid market available, but if just anyone could jump in and make the kind of cash you need, why hasn’t everyone done it already?

Because unless you had a financial genius telling you exactly what to do, or an ivy league finance degree and decades of study, not “just anyone” could play in this cash pool…

Until now…

Now we can harness the power of pure science, so that anyone can execute insanely profitable trades with the confidence and skill of a seasoned trader…

At the touch of a button.

The Scientific Trading Machine finds you profitable setups like a sniper getting a bead on a target.

What my new method allows you to do is to instantly take the market down to the granular level and understand exactly what you’re seeing in a heartbeat, so you can pull the trigger on any trade quickly and easily with the smallest amount of risk for the greatest profits.

It marries a suite of specialized trading tools into a perfect combination which gives you ultimate control…

I created a nerve center, your own customized Control Center, that lets you see everything you need to know to make money trading in one place: with all the science, all the math, already done for you.

I’ll explain how it all works in a minute, but this is the important thing…

All you have to do is look down the barrel and pull the trigger. Once you know how to use it, this Control Center makes it that easy to get into massively profitable trades.

“How One Billionth of a Second Could Change Your Fortunes, Forever”

What my team of expert coders and developers have done is take my dream – much like Tesla’s electric car or Gates’ P.C. – and make it real. I’ve taken take all the complex theory: Elliott Waves, Fibonacci Sequences, Heiken-Ashi Candles, Divergences and so much more…

And boiled it down to a trading method that gives even complete beginners the power to trade just like the pros for gains that far outstrip the average trader… And do it in mere seconds – nanoseconds, in fact – so you pull every pip from the market as fast and painlessly as possible.

Now, a nanosecond, in case you didn’t know, is one billionth of a second.

And when you are trading, fractions of a second matter.

With the Scientific Trading Machine you get instant confirmation when a trade has a high probability to make you money, and you get it in a fraction of a second, faster than any other system can get it to you, so that you can confirm and enter profitable positions quicker and with less effort than with any other mechanical system…

And that means making more money on every trade faster and easier. This is especially critical to part-time traders who have little time to trade.

I’ve done all the hard work so that trading can be simple and profitable for you…

I love to measure things. I believe if you measure something, it generally improves. The fact that you pay attention to it, observe it, gives you a deeper understanding of it and you can’t help but get better at it. You see, I don’t believe in luck or good fortune. I think that having a deep understanding about something, and succeeding at it, takes research and testing.

It’s been like that with trading for me. I never understood why some people would start trading before knowing the first thing about what they were doing. Even when I was starting out, I was careful to make sure I fully understood a system before I began trading it. The system you use is your most important tool.

My path to this new scientific trading breakthrough started in middle school… When I first started learning to code.

You’ve probably heard a lot about coding, how it is the skill of the future. It is. Knowing the language of computers and creating applications that have them doing the hard work for us is probably the most important “knowledge work” on the planet.

The Scientific Trading Machine is the culmination of everything I have learned and tested over the past decade. I have spent countless hours and more money than a I care to admit perfecting this.

Everything that came before it, including Elliot Wave Theory, make up a part of this system. I tirelessly worked to find the most profitable elements of every method and meld them into the ultimate system.

“The Secret of the Mystery Signal Revealed!”

In my studies, I was able to find a signal that is so rare – and so carefully guarded – that when I announced my discovery, some of my biggest clients tried to swear me to secrecy. And it’s partly this secret that has my old hedge fund colleagues paying me as much as $25,000 to learn.

You see, this technological advantage is something traders at the highest level of finance, and their multi-billion-dollar clients, have been searching for, for decades, in order to amass enormous wealth…

And it’s no carrier pigeon!

Today, with Scientific Trading Machine, the mystery of their unfair advantage is yours. With STM, you get instant use of and confirmation of the rarest of chart signals…

This signal is so specific, so accurate, and so highly protected that I cannot name it here. I can only call it “Signal X.”

I want you to imagine something… What if you could open up your laptop, bring up a single trading system without any need for tweaking, added indicators, or guesswork on your part…

And all you needed to see that a profitable setup is occurring was a single yellow dot on your screen?

That’s it. A single yellow dot and a short burst of either green or white dots on your chart are how “Signal X” shows up and tells you it is time to make money!

Now, because I know traders like me and you are nuts for confirmations, I’ve added plenty of easy-to-use confirmation signals too, but “Signal X” is really as easy as “Yellow Dot, Green Line.”

It is that hidden signal – Signal X – along with traditional predictive technology and hyper-accurate ultra-fast predictive reporting, that I have harnessed in my Nano-Signal Trading Technology .

What you get with the Scientific Trading Machine is real-time, highly accurate predictive trading technology that is unlike anything the finance world has ever seen.

Remember the Control Center I showed you? It contains the short-cut that allows any trader, whether experienced or brand new, to use some of the most powerful and accurate indicators in the world… To understand it all in just moments… And to be able to trade with the touch of a button or the click of a mouse.

Yes, I know it seems hard to believe, but keep reading because I am about to show you exactly how Scientific Trading Machine is already making people wealthy.

At the heart of the Nano-Signal Trading Technology is my proprietary and highly guarded real-time ticker. Any market fluctuations, currency movements, shifts in supply and demand on any instrument, and even market altering news events are all plotted out for you in real time across your screen…

So, you can see the handwriting on the wall the same time the pros do, instead of waiting for them to make their moves before you know what is happening.

And all of that real-time data is what Signal X calculates for you and distills into immediate and hyper-accurate trading signals. You can see right on your charts where a pivot is likely to occur, and can know in a nanosecond (remember that is one billionth of a second!) if there is a solid trade on any pair in any time frame. It is that accurate and that powerful.

Look, I could go on and on about the science of Nano-Signal Trading Technology and “Signal X” but really, all you want to know is that it works, right?

Oh man, does it work!

Here are just a few of the trades that have been made while we were testing the Scientific Trading Machine:

$744.00 Live Trade

Click here to watch the video $503.95 Live Trade

Click here to watch the video $488.00 Live Trade

Click here to watch the video

The average time in a trade was only a couple of hours The average profit per trade was $1,188.32 And the average weekly earnings were $5,200.00 And this is not just me getting these insane results. My beta testers did too! I had just one short meeting with them to show them how to use the Nano-Signal Trading Technology like I did…

Within just a few hours they began reporting back that they were making the same kind of profits!

Think about that… If regular traders from all over the globe can put together profitable trades with this, in only a few minutes a day, how quickly could you make all the money you need?

Are you looking to trade part-time in your spare time to build up a solid retirement nest egg? Are you needing enough cash to dig out of debt? Do your kids need college tuition? Or do you just want to wave good-bye to your 9-5 forever and live life on your own terms? All of that, and more, is in your sights with STM.

With an average trade of $1,811.12 and an average time in trade of just a couple of hours, that means you could trade for about three hours a week and make as much as $14,488.00, all in your “spare time!”

And with the power of compounding, you could quickly roll that into three quarters of a million dollars in a year. ($724,400.00).

Look, I am not allowed to try to “snow” you with these figures. I have to be able to provide real-life, real-time trades, from real traders to back it up, and that’s what you have right there.

So, how much money would it take to give you the life you have always dreamed of? Even if you just want a consistent small weekly income for “extras,” you could have it easily with STM.

With the Scientific Trading Machine you could easily outsrip your current weekly paycheck in a fraction of the time you spend working at a job. And you could replace that income in a few hours a week.

Leaving you plenty of time to enjoy all the things in life you are making money for. Family, friends, travel, and just enjoying a life without stress.

In a short amount of time you could leave the life most people tolerate (because they don’t know how to make it better) behind.

You could start living a life without limitations. One where you call the shots on what you want to do and when. Without regard for what things cost. Secure in knowing you can make more money while you sip your coffee tomorrow morning then these slaves to the status quo will make working at a job all week.

Imagine being able to throw your clubs in the trunk and head off to the golf course while your neighbor is racing red-faced headlong into an hour of traffic to go to a job he hates. Imagine yourself being able to take vacations to exotic destinations on a whim, and never having to worry about money or time. Imagine the look on your neighbors’ faces when they see you lounging on your deck while they’re rushing off to their stressful, boring jobs every day. Imagine being able to finally, buy anything you want, any time, and never need to look at the price tag again. Imagine being able to earn cash any time you like, without giving up the time you need to do other things. Imagine how it would feel to know you’re financially secure no matter what happens to the economy. You’d instantly be the envy of your friends and neighbors. “That wealthy guy who doesn’t work.” Imagine that! They’d be scratching their heads trying to figure out whatImagi you did for money… And you’d be grinning from ear-to-ear as you deposited it in the bank.

Imagine . . . paying off all your debts in full with the simple stroke of a pen, leaving your creditors completely baffled. This could be you. Imagine . . . walking into your bank and writing a check for the full amount of your mortgage 15 years before it’s up, leaving your banker red-faced, and scratching his head wondering how you did it. Imagine . . . being invited to join the most prestigious clubs in your town because people recognize your success and want to be around you because secretly they’re hoping whatever ‘magic’ you have with rub off on them. Imagine . . . waking into any store you like, buying whatever you want and never having to look at the price tag again because money is no object. Imagine . . . strolling confidently into your boss’s office and handing him your letter of resignation with a smile on your face and a twinkle in your eye because you no longer need to put up with his sh*t (or anybody else’s) any longer. You can do this! This could be your life. Really. I did it, others are doing it, and so can you.

I am handing you a future on a silver platter today that few will ever know.

One where your laptop and an Internet connection are all you need to make as much money as you want, anytime you want. I am supplying you everything else you need. This system is all-inclusive. It is everything you will ever need to trade profitably.

Now you may be thinking, Nicola this all sound good, but how do I know you really know your stuff and can teach me how to do this?

Fair enough. We don’t know each other yet.

I started trading at the age of 17, and as soon as my finance bosses realized I could run rings around their method with my own, I was managing millions for clients.

Before I went independent, I made the guys at these funds a whole lot of money:

– Instaforex (Senior Analyst & Educator) – FTI Consulting (Analyst & Trader) – ElliottWave-Forecast (Analyst) – ForexMoney (Senior Analyst) – Tivat Investment (Chief Trader)

I soon realized that I was making millions for these guys while I was getting paid peanuts.

And I didn’t want a paycheck, I wanted the kind of cash they were making!

So, I announced my own hedge fund… Within a matter of days I was fully subscribed and it never dropped below $10 million, liquid, ever.

And today, years later, I am paid as much as $25,000 per day more for my expertise, which is featured all over the Internet:

The full Scientific Trading Machine package and course. Including exclusive access to my private members’ area. A full suite of custom indicators (I’ll give you the details on all of them in a minute) The real-time STM Dashboard The real-time Nano-Signal Trading Technology ticker The specialized “Signal X” technology The 4-DVD set that shows you exactly how to trade “Signal X” for the easiest and most profitable trades, just like the pros do. I’ll get into that in a few minutes. Full Color Manual Scientific Trading Machine

This is your step-by-step blueprint to Nano-Signal Trading. Every indicator, every pattern, and every data point are laid out in full color graphics with simple, bullet-point rules and trade examples.

So, whether you’re going long or short, aggressive or conservative, you will know exactly what to do because this easy to follow, step-by-step blueprint lays it all out.

You’re Granted Exclusive Access To My Inner Trading Circle in the STM Members’ Area with full one-on-one access to me and my training. You can even post your trades in the forum for immediate feedback!

Nicola Delic – Scientific Trading Machine published first on http://ift.tt/2qxBbOD

[nathandgibsca]

36 Facebook Ad Hacks (for when you’re fresh outta ideas but desperate for brag-worthy CTRs)

I was struggling hard with Facebook ads when I ran across this Facebook ad copywriting guide by Joanna.

Since then, I’ve made it my goal to master Facebook ads.

The whats. The whys.

And especially the many, many hows of crafting compelling Facebook ads.

And in the last 6 months, I’ve taken my cost-per-click for blog promotions down from $1.20 to $0.65, on average.

I’ve also increased my monthly Facebook leads by over 200%.

I didn’t do anything you wouldn’t do. I just did what you don’t WANT to do: I spent dozens and dozens of hours studying Facebook ads. (Heuristic analysis is a totally valid part of conversion rate optimization.) I learned a helluvalot via close observation of other top brands’ Facebook strategies. And I’ve since tested many of my findings IRL.

In fact, I’ve done so much Facebook ad spying with my marketing team that we’d kinda-sorta consider ourselves secret agents. According to our spy intelligence, although copy’s always a big deal, a failing Facebook ad design can kill even the best copy in the world. This shouldn’t come as a surprise to anyone:

At This Point in History, Facebook Ad Design Will Make or Break Your Campaign

Consumer Acquisition found that images are arguably the most important part of your ads. They’re responsible for 75%-90% of ad performance. Which means this: if your Facebook ad image fails to grab attention, nobody will ever read your amazing ad copy.

That’s not necessarily a 100% evil thing.

If you look it as a glass-half-full kinda thing, creating a high-converting ad design can make up for not-so-perfect ad copy. For instance, take this ad by Upwork:

That Facebook ad delivers the key value offer right in the ad image: End payment headaches. It sounds like a pretty valid argument for starting to use a new service, especially if you’re a freelancer.

Here’s another one by Jobbatical:

Aside from the fact that the ad’s featuring a beautiful Paris panorama, it’s drawing attention to a captivating offer: Travel. Work. See the world. Sounds like a sweet deal.

Takeaway?

Copy and design need to work together. As always. 

Now let’s say you’ve got your image in a pretty good place and you’re ready to optimize your Facebook ad copy. Cool. I’ve been there, and I’m going to show you today how you can apply any / all of these 36 Facebook ad hacks to develop ad copy ideas worth testing. Let’s start with an easy one:

Facebook ad hack #1: Add your value prop to the image.

By adding your unique value proposition right in the ad image, it will get noticed the moment someone looks at your Facebook ad.

If you’re unsure where to start, read the guidelines by ConversionXL. A good value proposition:

Explains how your product solves your customers’ problems or improves their situation (relevancy)

Delivers highly specific benefits (quantified value)

Tells the ideal customer why they should buy from you and not from the competition (unique differentiation)

Make sure your UVP is customer-focused, not just showcasing your product’s features. A good USP is not easy to pull off.

Facebook ad hack #2: On the image, offer a quick lead magnet.

Appealing to your target audiences will get easier once you offer a high-value deal, such as an eBook or other downloadable content.

Marketo, for example, offers a free social editorial calendar.

By using Facebook Lead Ads, Marketo’s social editorial calendar can be downloaded without leaving Facebook. This significantly reduces the friction between the first glance on the ad and the final download –> more new leads at a lower cost.

Moreover, free content downloads have a lot lower threat levels than offers that scream, “Buy me! Buy me!”

Facebook ad hack #3: Going cold? Sell soft.

If you’re targeting a cold audience, starting with soft sells might be the key to potential customers’ hearts.

Clanbeat’s Facebook strategy follows this very principle, priming past website visitors with promoted blog articles.

And they’re not the only ones doing it. KlientBoost created a HUGE marketers’ holiday calendar to appeal to potential clients and build brand awareness:

Which leads us to…

Facebook ad hack #4: Hook people with a “data” image.

Promote low-risk offers with high value to increase brand awareness and collect new leads.

Images tell stories, and according to the artificial intelligence pioneer Ray Kurzweil, our brains are primed to look for patterns in search of helpful advice.

What if you could make your Facebook ad designs tell a story as well?

For example, check out this ad by SumoMe:

That’s a nice growth curve, isn’t it? Gets you a tad jealous, doesn’t it?

Good. Psychology Today explains that people rely on emotions, rather than information, to make brand decisions. That’s why it’s important to get them link your brand to positive things (such as a company’s rapid growth).

After seeing this ad in their news feed, people are more likely to associate SumoMe as a brand with growth. Easy win. Good for clicks.

Facebook ad hack #5: Hook people with an emotive image.

Use design elements that spark positive emotions to have people associate said emotions with your brand.

This Facebook ad by Blue Apron showcases delicious-looking ingredients. What feelings do you get when you look at it?

Maybe you feel hungry. Maybe you feel like eating healthy doesn’t have to be a pain in the butt. Maybe you even feel joy because the bright colors are joyful.

Are any of those feelings bad for Blue Apron? Unlikely.

Are any of those feelings bad for click-thrus? Unlikely.

Facebook ad hack #6: Use symbols to be memorable.

People are quick to build new associations between everything they see. That’s why you should include “positive symbols” in your ad design to make your audience remember you with positive emotions. Positive symbols can include:

Checkmarks

Smiley emojis

Celebration emojis

Stars

Asana’s Facebook ad creative displays a growth curve together with a checkmark icon. What does it make you feel? If you’re a prospect for Asana, you’re likely to feel the relief of completing work in time.

By now, you’ve probably noticed how colourful all the Facebook ad examples in this article are.

There are two reasons for that:

I’m in love colourful ad designs because my lizard brain loves color

Your target audience will also love colourful ad designs because all lizard brains love color

Research has discovered that people make up their minds within 90 seconds of their initial interaction with either people or products. And guess what: anywhere from 62 to 90% of their decision-making is based on colors alone. Sound crazy? Well what’s the last pale brown ad you looked at?

If you’re able to make colourful Facebook ads align with your branding, doing so should be your go-to strategy. It’s an easy, easy win.

BONUS: According to colour psychology, green signifies a calm and professional approach. More reason to go green!

Facebook ad hack #7: Make it rain colour.

Okay, so you’re getting that color is a thing on FB. Cool. Because it is.

You need to create brightly coloured ads to catch people’s attention in a crowded Facebook newsfeed. CoSchedule’s built their entire brand stylebook around bright positive colours. Check out this eye-catching beauty:

As you can see when looking at the ad above, creating colourful (and engaging) ad designs doesn’t have to be super difficult. You don’t need three years of Photoshop training before you can create a Facebook ad that gets attention. A simple colourful background with stellar ad copy will do the job – Holini’s Facebook post proves the point.

Learn colour psychology to know which colours appeal to specific audiences and match with your offers.

Talia Wolf has created some great content on colors and emotion

Facebook ad hack #8: Forget color – try a white ad image.

Create ads that have no colour. At all. When we created super-simplistic Facebook ad images for Scoro, we saw an immediate increase in CTRs. These ads were so different from other news feed posts, they grabbed attention.

Facebook ad hack #9: Less. Is. More.

Test creating simple ad designs that are basic to their bones and differentiate from other news feed posts.

The New York Times seems to be using this very approach, focusing people’s attention on the ad copy – rather than a shiny ad image.

Once you’ve found an ad design that works, it’s not the end of your journey to sky-high Facebook ad results.

Here’s what happens next:

Match Your Ad Design With the Right “Ad Type” and Target Audiences

A great Facebook ad isn’t merely the sum of the colours and images you use.

What about the ad type – is it even matching with your unique value offer? There are several different ad types you can create on Facebook:

Newsfeed Ads

Right Column Ads

Lead Ads

Carousel ads

Dynamic Product Ads / DPA

Page Like Ads

Canvas Ads

Event Ads

Mobile App Install Ads

GIF Ads

This means that you could get creative to come up with magnetic carousel ads that people can’t help but like and click, just as Shutterstock has done:

Ask your design team to create new custom GIFs and animations to make your ads more memorable.

Facebook ad hack #10: Try a different ad type.

You might’ve been told that X type of ad works best, so you’re sticking to that advice religiously.

But what if you tried testing different ad types? You might actually see what makes YOUR target audiences click.

Facebook ad hack #11: Go niche.

Don’t be afraid of creating ads with a niche focus. These could be your best-performing campaigns.

FreshBooks’ Facebook ad starts by saying: “FreshBooks makes online accounting easy so you can stay focused on running your business.” It also clearly states that it’s an online accounting software for non-accountants. That’s a solid niche to target – and target clearly.

Even if FreshBooks’ ad reaches other professionals across Facebook as well, it’s their ideal audience – small business owners – who will be more likely to click the ad and convert.

Facebook ad hack #12: Nail the ad-audience match.

Make sure your ad’s offer, design and messages match with your Facebook target audience.

Johnathan Dane from KlientBoost likes to divide Facebook audiences into three distinct groups:

Ice cubes – people who have never heard of you and haven’t visited your website before

Lukewarm audience – people who know who you are, but can’t exactly tell what it is that you do

Volcano lava traffic – people who have bought something from you before or are way down the conversion funnel, on the path to becoming a customer

Each of these channel temperatures requires a different offer and approach.

Facebook ad hack #13: Create location-specific ads.

Another case that calls for special measures is location-based targeting.

Hired’s ad combines a specific audience (software engineers) with location-based targeting. The result? A Facebook ad that will likely get a lot more clicks than a generic ad promoting their platform would’ve produced.

If you’re targeting a specific location, test the inclusion of location-specific images and messages in your Facebook ads.

In collaboration with Merchenta, Mazda created customized ads based on geographic radius to target people who were likely to visit a specific Mazda dealership. Visitors who saw these ads converted at a 53% higher rate than the control group. Almost 1 in 5 consumers interacted with the personalized ad.

Airbnb’s Facebook ad is targeting people living in Bangkok, inviting them to join a hosts’ meetup.

Facebook ad hack #14: Combine Custom Audiences with locations.

Use Facebook Custom Audiences to combine location-based targeting with retargeting past website visitors for best results.

When I noticed this Facebook ad by Web Summit presenting other Estonians attending the conference (after having checked their website), they had my curiosity.

Facebook ad hack #15: Repeat your headline in the image.

We already discussed the importance of nailing your unique value proposition. However, I had never thought about including the UVP both in ad image and ad copy until I read this advice by conversion copywriter Gavin Helm-Smith:

So I always integrate my headline into the image because if Facebook users are gonna stop and look at the image first, the copy will get them to click. The headline in the image is usually the same message as the body headline, but it’s longer.

Gavin gets insane results testing Facebook ads at Agora. It’d be crazy not to test his findings to see if they work for you, too.

Facebook ad hack #16: Deliver 1 key message throughout the ad.

AdEspresso’s Facebook ad delivers one key message across the image and ad copy: Get our free eBook.

The image grabs your attention and presents the offer. The copy repeats the offer and expands on it. At no point do you read about anything but how and why to get this free ebook. Perfect.

Facebook ad hack #17: Showcase your offer throughout the ad.

Select one key message you’d like to deliver and repeat the offer across your ad image and headline to make it more memorable and clear.

Read this Udacity ad to see how this works in practice:

The offer is strong to start, and it’s strengthened further by the incentives and urgency of the deadline.

Facebook ad hack #18: Repeat time-sensitive offers in the image and copy.

Use deadlines to make people click now. Here’s how Target has done it:

The best thing about limited time offers is that they really work. Applying scarcity and urgency on a website helped Marcus Taylor, an online entrepreneur, increase sales by 332%.

As I suggested in this article on the KISSmetrics blog, you can create a sense of urgency in your Facebook ads by following some of these principles:

Define clear dates, e.g. “Today only” or “Offer ends in 24h”

Offer a great discount, e.g. “Get 60% off today”

Keep your offer simple and brief

Place your best offer in the ad’s headline or the image

Match the ad’s offer on the landing page

Facebook ad hack #19: A/B test your Facebook ad offer.

Test multiple offers to find the best ways of creating a sense of urgency and making your ads irresistible. You can:

Emphasize or de-emphasize deadlines

Emphasize or de-emphasize scarcity / limited quantities

Add or subtract a promised outcome

Reposition the benefits

Tap into FOMO with social proof

Try two or more completely different offers (just be careful to match the landing pages appropriately)

Facebook ad hack #20: Make your offer about the buyer, not you.

Make sure your offer is one that speaks to your audience, not just a list of your product’s features. Make it about them.

Remember that your offer and ads should not be a long list of your product’s features or new UX updates. Google manages to turn their rather technical offer into something that’s actually about the reader.

Google’s Facebook ad makes it crystal clear that it’s all about you, you and you.

New domains that tell your story

Get your domain today

Find a domain name for your story

Facebook ad hack #21: Use the curiosity gap.

Have you ever wondered what makes Upworthy and Buzzfeed headlines so irresistible?

Here’s one of their secret weapons: the curiosity gap.

When NewsWhip analyzed the amount of shares, likes, comments, tweets, pins, etc. on the top 50 media websites, they came to a clear conclusion: Upworthy’s average post had over 18 000 social shares.

Build a curiosity gap into your Facebook ad copy (especially the headlines) to earn people’s full attention. Copy Hackers was able to get a 927% boost in clicks on a client’s pricing page after applying the tactic.

Uber’s Facebook ad targeting potential drivers is a great of example of a curiosity gap in action. As someone who’s heard about this new cool ride sharing service, you’d be compelled to simply find out whether your car qualifies. A single click and voila! You’re in their conversion funnel.

HubSpot’s used a similar approach on marketers by asking: How well do you rank for SEO? You have to click to find out.

A study from Caltech found that curiosity increases to a point where knowledge increases and then drops off. Your takeaway? Aim to give people part of the mystery, but tell the end of the story on your landing page.

Facebook ad hack #22: Make your copy fascinating with questions.

Ask questions to create compelling Facebook ads that people can’t help but click. This ad by Cooking Love features a compelling video and the quick, imperfect but oh-so-real copy to make anyone nod along: Do you like #pancake?

Also try reinforcing the question throughout your ad. Use a similar or identical question on your video (or image), like Promo does:

Facebook ad hack #23: Test short vs. long ad copy.

A good story isn’t necessarily a long one. The same rule applies to Facebook ads. The more clear and concise you can keep your ad copy, the greater the chance people will read it.

This Facebook ad by 99designs is certainly on the short side of ad copy:

But there are also times when longer ad copy can work. Intercom’s Facebook ad steps out of the bounds of traditional ad copy with longer copy, a minimal headline and no link description. The effect is that there’s more attention focused on the image and the single block of ad copy:

Test both shorter and longer ad copy to know what appeals to your target audience. And make sure your ad copy supports your offer, emphasizing the key points.

Facebook ad hack #24: Eliminate all objections before they even form.

Try to eliminate common objections and risks even before they become top-of-mind. One of the reasons people change their minds about making a purchase last minute is that they come up with new objections not to make the purchase.

As Peep Laja explains on ConversionXL:

Whenever there’s a transaction, there’s risk. Usually, the vendor has the buyer carry most of the risk. If the risk seems too big, the purchase won’t take place. Offer guarantees to eliminate or reduce the perceived risks your prospects might have.

Lyft counters the objection “will I even make any money?” by offering new drivers a $500/week payment guarantee:

If you’re a coffee lover, Blue Bottle Coffee’s Facebook ad will win you over: it’s got a free trial. Yes, a free trial of a hard good. This neutralizes objections around having to go into the store to try the coffee out.

Moreover, the ad copy reads: Choose your coffee. Pick your frequency. Skip a shipment. Cancel whenever. Enjoy anytime. Noticed it? – Skip a shipment. Cancel whenever. That’s the perfect guarantee showing a potential buyer they’re free to cancel the subscription anytime.

Whether you’re in SaaS or ecommerce, what objections can your offer help prospects overcome?

Facebook ad hack #25: Make the customer feel safe.

Try offering your prospects a money-back guarantee or subscription cancellation offer.

Dollar Shave Club’s Facebook ad uses a no-strings-attached strategy with this line: No commitment. No fees.

But the real value of this Facebook ad hides in the sense of belonging it creates. The Dollar Shave Club’s ad copy tells a story about an exclusive set of members who enjoy awesome benefits of using the service, making you want to belong.

According to an article in Psychology Today, the need to belong is a fundamental human need to form and maintain at least a minimum amount of lasting, positive, and significant interpersonal relationships.

By turning your product into a bigger story of community and tribes, you’ll attract more people who want to be part of something. Which brings us naturally to:

Facebook ad hack #26: Create a feeling of a community.

Create the sense of a belonging around your product, and make all your followers feel like they’re part of a bigger cause or community.

Now, doing this doesn’t have to be intensely philosophical. It could be as simple as showing people your audience wants to befriend doing or feeling something your audience also wants. Eventbrite’s ad does this well, with colourful images of people having fun together at a relatively casual event:

Facebook ad hack #27: Create ads that help people aspire.

Shopify uses positive language and powerfully simple words such as “dream” and “fun.”

The folks over at Buffer put together this massive list of 189 magnetic words that make your copywriting more engaging and memorable.

They also noted that the five most persuasive words in the English language are:

You

Free

Because

Instantly

New

Keep these in mind when writing your Facebook ad copy.

Facebook ad hack #28: Don’t be afraid to be inspirational.

Write copy the includes compelling adjectives and uncommon wording.

However, take caution not to get too carried away with nice words, forgetting about why you created the ad in the first place: to make people convert.

  Facebook ad hack #29: Keep your eyes on the success metric.

It’s incredibly important to select the right calls to action. What I mean by “right” is that your CTAs should focus not only on high CTRs but also on the end conversion.

While A/B testing Facebook ads at Scoro, we discovered that an ad with a “Sign Up” CTA outperformed an ad with a “Learn More” CTA by 14.5%. That is, “sign up” got us what we wanted most: sign ups.

Your choice of CTA depends on what you offer. This Facebook ad by Unbounce announces a new integration, making it logical to use a “Learn More” call to action.

However, when promoting their landing page tool, Unbouce clearly offers people to sign up for a free trial.

Facebook ad hack #30: Match your CTA to expectations.

Select calls to action that match your offer. Otherwise, people might get confused when landing on a post-click page that offers, say, a download where they expected a trial sign-up.

Facebook ad hack #31: Include customer testimonials for greater trust.

While Unbounce’s Facebook ad text promised “Our amazing tool will help you do incredible things!” there’s no real proof it actually delivers.

That’s why it sometimes makes sense to include a client’s testimonial in your Facebook ads. If you can prove that ordinary people are happy with your product, it’s a sign you’re worthy of trust.

Facebook ad hack #32: Real people beat stock photos.

When advertising testimonials, use images of real people instead of stock photos.

Marketing Experiments found that using a real person associated with your product instead of a stock photo increased conversion by 35%.

Facebook ad hack #33: Include fun facts and research results.

Conduct small surveys to get new interesting facts to use across your paid advertising campaigns.

Here’s an example by Grammarly:

Now let’s wrap up this list of Facebook ad hacks with my three favorites…

FAVE! Facebook ad hack #34: Use more numbers across your ad copy.

Research shows that by starting your headline with a number, you’re 36% more likely to have people click on your ads. And it’s proven true, as far as we’ve tested it at Scoro.

SumoMe’s Facebook ad states that over 150,000 websites use their software to increase traffic. Numbers like that can help trust and validate a prospect’s interest in the offer.

FAVE! Facebook ad hack #35: Hook your audience with odd numbers.

Outbrain collected data from 150,000 article headlines and discovered that headlines with odd numbers have a 20% higher clickthrough rate than headlines with even numbers.

That’s why we always prefer to keep our blog posts comprehensive and use headlines with odd numbers.

FAVE! Facebook ad hack #36: Stand out with emojis.

At Scoro, we conducted a split test to see whether emojis would help increase Facebook ad click-through rates. For us, they did. Our Facebook ad headline that included an emoji had 241% higher click-through rate than the ad with no emoji.

Facebook allows you to place emojis in all parts of your ad copy:

Headline

Ad text

Link description

To get started with your first emoji-ads, here’s a quick guide to using emojis in Facebook ads.

Now you’ve got 36 Facebook ad hacks to apply to your next FB ad campaign. However, no magic trick or hack can sell an offer that’s irrelevant to the target audience. So don’t forget to ensure you’ve got a good offer and audience match, before you even start to create the first ads. And to make it really easy for you to implement these tricks, we’ve worked with the crew at Venngage to put all these hacks into a single infographic you can download now.

~karola

The post 36 Facebook Ad Hacks (for when you’re fresh outta ideas but desperate for brag-worthy CTRs) appeared first on Copywriting For Start-ups And Marketers.

from SEO Tips https://copyhackers.com/2017/05/36-facebook-ad-hacks/

[thotyssey]

On Point With: Elizabeth James

Sporting a diversity of glam looks and a stage presence that’s both weirdly funny and seriously smart, this queen has been turning the party in both Brooklyn and Manhattan for a few years now. And with her “always look ahead” attitude, she’ll be evolving and conquering our venues for years to come. Let’s get into Elizabeth James!

Thotyssey: Hello, Miz Liz! How’s the week been so far?

Elizabeth James: Good morning love, my week has been great. Oh, the promise of spring! This has been a pretty mild winter so far, only that one blizzard that turned out to be kinda meh. Did that one ruin any of your gigs that night, or plans? No, I was actually off that night so had a great dinner and watched old movies. Perfect! As a way-booked queen, do you get to have a reasonable amount of downtime, or is your life like 93% drag-related? I work a lot, whether it's on stage or not. Liz is somewhat all-consuming. But my days off are usually Monday and Tuesday, and I really make it a point to disconnect and put my focus on things outside of my career. That keeps me fresh, but it took a while to earn those days off.

I bet! You certainly put a lot into Liz. How long have you been doing drag now?

It's been four years now, New Year's Eve is my drag anniversary. That's interesting! What made you want to try drag on NYE? I lived in Nashville, TN at the time, and a guy we knew asked my friend Kaleb and I if we would host his party in drag. When my first song ended, I remember running back stage and telling my friends “Something special just happened.” I was hooked. I heard that you named yourself “Elizabeth James” after a certain photograph.

Yes. One of Elizabeth Taylor taking a nap in James Dean’s lap. But that was long before drag; I thought I would name a puppy that, or maybe an adopted daughter. Never thought I would do drag. Truly.

I love that her face is on the gossip mag he is reading:

That is adorable! Human, but still glamorous.

'Human but still glamorous' I think that maybe the perfect description of Me. Absolutely! Mostly glamorous, though. 

You've spoken about how you had to cut ties with your mom and stepdad at a young age because they didn't accept your sexuality. Do you think they'll ever be able to get over that hump? No, I don't. But I also don't think I'm missing out on anything by not having a relationship with them. Things happen in your life that may seem wrong at the time, but end up being such a blessing. If they hadn't done that, I would still be living in Kentucky trying to make them love me. And now you're in NY and everybody here loves you... it's their loss! Having a Trump in the White House validates people who have intolerance towards “alternate” lifestyles, of course. Everything is validation to the ignorant, because they don't understand the true meaning of their choices. And very little chance getting through to them. Gilda Wabbit is also from Kentucky, is it possible that there are more Kentucky-born drag queens in New York than there are in KY? So funny to think about how I thought of it then. Drag, like being an artist or dancer or something, isn't a thing you realize is a possibility. I imagine there are just as many drag queens in every location of the world; they just don't see the possibility.

I'm sure that's true. So what brought you to NY specifically: did you want the lifestyle, or were you maybe looking for a career in performing in some capacity?

I was offered a job as Liz, and things literally just fell into place, so I did it. Best decision I have ever made! Where was that? Sugarland, of course! I worked with a blogger at the time in Nashville name “Holly Hollywood,” and her publisher sent us around to interview different people in nightlife across the northeast. New York, and more specially Sugarland, was our last stop. I was offered a job on the spot and a free couch. I arrived in Chinatown October 15th at 11am with a suitcase and $35. It was [originally] $75, but I paid my phone bill and got a bag of Cheetos at a gas station on the way up.

The first time I ever saw you perform was at the old Boots & Saddle on Christopher Street. You did lots of guest spots at first, and eventually hosted your own weekly show there.

Boots was a hell hole, but It did teach me how to carry a show. Sink or swim, you are there for two hours. After sinking a few times, you make it a point to swim.

I will also say that [”head” Boots queen at the time] Victoria Chase was always so good to me, and taught me so much about the business. And I miss her directness. 

I always liked your sense of humor as a performer, kind of warm and kooky, but smart. Untitled Queen compared you to Goldie Hawn. Is that your natural state, or does that have to be turned on when you're on stage? 

I'm fully myself. I love performing, and I love making jokes. And the only way for me to be good at either one is to be me. The thing that Liz does for me is give me the freedom to put my mind in the shoes of different people. And of course, my life is what I talk about on stage and in my comedy. My look informs my performances, and my performances are informed by my life.  You certainly do not have a specific look; I've seen you go very high glam and very downtown chic, and everything in between and beyond. People tell me all the time I should be one look. But the people who enjoy what I do enjoy change and diversity. I love to push things and try new ideas. It doesn't always work at first, but I always find it. 

Do you have style icons?

It's tough to give a name. But I think my style is more so influenced by inspiring personalities. One well-written line of dialogue or lyric can give me weeks of visuals to play off. Interesting! You hosted a Rocky Horror screening back in October.

Yes, for Pace University.

That movie must've been an influence style-wise, right? Even that... I was sort of a hybrid of different personalities from that. I'm not an impersonator, I don't have that level of self control. I will never directly copy. There is no point to it. I bet you could do a mean Cher, though. Oh, I love her! Do you know, in 5th grade when “Believe” came out, my teachers would pull me out of class into the empty halls of my small town Kentucky elementary school to do my Cher impersonation!? They loved it! I laugh about that all the time. Drag was my destiny!

I can see that! So, I imagine you must miss Sugarland and another now-closed Brooklyn venue where you performed, TNT, quite a lot. No, I really don't miss them. I had a blast there, and those times in my life were important, but I don't hold on to things in that way. No point, just slows you down. I love my shows much more now. I had worked at those places from the time I arrived in New York, so I was a different person, and it was time to move forward. Things don't close because they are doing well. And nostalgia is boring.

I know what you mean about nostalgia. It's especially boring, I think, when people just try to recreate something that was successful in its time. I'm thinking right now of all these live action remakes of classic Disney animated films, which I don't see the appeal of at all. 

But you wouldn't, because you have your set of memories about those works. So the “new” isn't necessarily for you, it’s to inspire the young ones who don't care about the versions we grew up loving. (This is clearly the proverbial “you” and not pointing directly at you.) But I think it's weird that a live action version would be more appealing to today's youth than animation. I figured animation would be timeless.

I think the energy of live action feels fresh to people. That’s why Reality TV is so big: it feels in the moment, when done correctly. But animation: come on, I love colors! whats your favorite classic animated film.... classic meaning anything before the glory and awe of Pixar?

As far as Disney goes, probably Pinocchio? Creepy and beautiful and sweet and devastating, all at once.  Pinocchio is amazing.... the color stories through it are really special. What's  your favorite? Peter Pan... But [as far as characters go] I liked Cinderella the most, because i felt she had a quiet sass. But the pixie dust is beautiful!

Okay, let's gab about gigs! I actually wanna start with Manhattan. You and your partner-in-crime Ruby Roo are the toast of the borough! In the West Village, your Sunday night show at the Duplex with her, "Two For The Show," just turned three years-old, and you have quite a following there. What's the best part of doing this show for you?

Duplex is such a special baby. We were so new when that show happened for us, and we have grown up with that show. So it’s now finding a solid ground of success three years later, and Ruby and I both seeing our past dreams come true is incredible. And the staff there, including Tony our manager and the venue’s owner, have let us figure it out and learn our craft through it. That doesn't happen in entertainment very often, where you either HIT or you’re out.

You two have the longest-running drag show there, and all the other queens on the roster also happen to be Lips girls. Do they ever try to recruit you into that fold?

No, I think everyone understands that’s not a good fit. But those girls work hard and are 100% professional, Ruby included. You and Ruby are now also lighting up Hardware in Hell’s Kitchen with SLAY Saturdays! I imagine that's a pretty different scene from the West Village and Brooklyn. How well do you mesh there--or do you not think about it in those terms? You have to think about it in those terms--because this is a business, and one size does not fit all. Hardware is a different thing, but from Night One we had people coming out to say how much they loved coming to Brooklyn to see us. We unknowingly already had a great following in that area. 

Plus, everyone in HK has dreams in their eyes, they sparkle when they walk in. Its fun to see. All the Broadway babes! Yea they’re glittery! But Brooklyn is my home, and nothing beats home, and all the charming people in it.

Which brinks us to BK! Your long-running Wednesday party and show at Metropolitan Bar, CAKES--starring you, DJ Horrorchata and Untitled, is fun--and there's bare butts, so it's even more fun in my book. Is it usually a chore to get guys to enter the Best Butt contest?

Not at all.... I hate audience participation in most cases, but that’s so much harmless, sexy fun. And you tell a room of cute guys and girls they can win $50 for showing what they just shared on Instagram, they are always down. It amazes me how every Wednesday is such a blast, great way to start my work week! We have also added Hannah Lou as our DJ, alongside Chatta. Oh, nice! She seemed to be DJing every party in Brooklyn now. She’s a hard worker and talented-- I like her a lot!

You also host a show called ”Air Play” at Metro’s sister bar, Macri Park, right?

It's the first and third Friday at midnight. I do two sets and I keep it low-key. It's like my living room, and I love it.

And now: RuPaul’s Drag Race Season 9! Is hosting a Drag Race viewing party, and the whole culture of the show, a necessary evil for you--or do you get into it? Its a cute time. I’ve hosted at a new place each year, just because, why not? This year i am at a place in Bushwick called The Well, and I believe it’s the best venue for a viewing in Brooklyn. The setup, the sound: it’s right. And it’s a great stage for a good follow-up show, hosted by me of course. Do straight or mixed audiences get just as in to the show as a room full of queens? That show is for everyone. I’m happy to see it on VH1; I think it’s only going to grow the audience.

So this is a dangerous question maybe, but who's team are you on, queen-wise? Aja. Nothing against anyone else, but the girl deserves every bit of good fortune given to her. She is so incredible, and has worked her ass off for everything she’s ever had. Special person, true discipline. Shes amazing!  Anything else to mention? I work 4-5 nights a week. Follow me on Instagram or add me on Facebook--I post everything! And I really am proud of all my shows. So come to the one that works best for you!

By the way, I like the video you put together awhile back to Echo Friendly’s “Same Mistakes.” It’s very stylish and bittersweet. Any more projects like that in the future for you?

I am currently working on a few projects... TBA.

And I caught an old clip of Misty Meaner joking on the mic that you hate everybody. Were you in the room when she said that? I wasn’t there, and I don’t hate everyone. I’m just not available to everyone. I would never think you hated anyone, you're always lovely! So, lastly: what’s your favorite part of drag?

Knowing people believe in you.

Yasss. And what's least favorite thing about drag in NYC, or in general? Drag in general: being hot. And in NYC, it’s taking the subway in heels. But I have to live that fantasy through, so don’t tell me to put on a flat. Like the prostitute once said, "it’s not the work, it’s the stairs."

Keep climbing, gurl, and thank you!

Elizabeth James co-hosts “CAKES” with Untitled Queen and Horrorchata at Metropolitan Bar on Wednesdays (10pm), and hosts “Air Play” at Macri Park monthly on first and third Fridays (midnight). With Ruby Roo, she co-hosts “SLAY Saturdays” at Hardware (10pm) and “Two For The Show” at the Duplex (Sundays, midnight). This season, she hosts the “RuPaul’s Drag Race” viewing party at The Well (8pm). Check here for other scheduled appearances. Follow Liz on Facebook, Instagram & YouTube.

On Point Archives

[pamphletstoinspire]

BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 21

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)  

***

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 21

Job shews that the wicked often prosper in this world, even to the end of their life: but that their judgment is in another world.

[1] Then Job answered, and said:

Respondens autem Job, dixit :

[2] Hear, I beseech you, my words, and do penance.

Audite, quaeso, sermones meos, et agite poenitentiam.

[3] Suffer me, and I will speak, and after, if you please, laugh at my words.

Sustinete me, et ego loquar : et post mea, si videbitur, verba ridete.

[4] Is my debate against man, that I should not have just reason to be troubled?

Numquid contra hominem disputatio mea est, ut merito non debeam contristari?

[5] Hearken to me and be astonished, and lay your finger on your mouth.

Attendite me et obstupescite, et superponite digitum ori vestro.

[6] As for me, when I remember, I am afraid, and trembling taketh hold on my flesh.

Et ego, quando recordatus fuero, pertimesco, et concutit carnem meam tremor.

[7] Why then do the wicked live, are they advanced, and strengthened with riches?

Quare ergo impii vivunt, sublevati sunt, confortatique divitiis?

[8] Their seed continueth before them, a multitude of kinsmen, and of children's children in their sight.

Semen eorum permanet coram eis, propinquorum turba et nepotum in conspectu eorum.

[9] Their houses are secure and peaceable, and the rod of God is not upon them.

Domus eorum securae sunt et pacatae, et non est virga Dei super illos.

[10] Their cattle have conceived, and failed not: their cow has calved, and is not deprived of her fruit.

Bos eorum concepit, et non abortivit : vacca peperit, et non est privata foetu suo.

[11] Their little ones go out like a flock, and their children dance and play.

Egrediuntur quasi greges parvuli eorum, et infantes eorum exultant lusibus.

[12] They take the timbrel, and the harp, and rejoice at the sound of the organ.

Tenent tympanum et citharam, et gaudent ad sonitum organi.

[13] They spend their days in wealth, and in a moment they go down to hell.

Ducunt in bonis dies suos, et in puncto ad inferna descendunt.

[14] Who have said to God: Depart from us, we desire not the knowledge of thy ways.

Qui dixerunt Deo : Recede a nobis, et scientiam viarum tuarum nolumus.

[15] Who is the Almighty, that we should serve him? and what doth it profit us if we pray to him?

Quis est Omnipotens, ut serviamus ei? et quid nobis prodest si oraverimus illum?

[16] Yet because their good things are not in their hand, may the counsel of the wicked be far from me.

Verumtamen quia non sunt in manu eorum bona sua, consilium impiorum longe sit a me.

[17] How often shall the lamp of the wicked be put out, and a deluge come upon them, and he shall distribute the sorrows of his wrath?

Quoties lucerna impiorum extinguetur, et superveniet eis inundatio, et dolores dividet furoris sui?

[18] They shall be as chaff before the face of the wind, and as ashes which the whirlwind scattereth.

Erunt sicut paleae ante faciem venti, et sicut favilla quam turbo dispergit.

[19] God shall lay up the sorrow of the father for his children: and when he shall repay, then shall he know.

Deus servabit filiis illius dolorem patris, et cum reddiderit, tunc sciet.

[20] His eyes shall see his own destruction, and he shall drink of the wrath of the Almighty.

Videbunt oculi ejus interfectionem suam, et de furore Omnipotentis bibet.

[21] For what is it to him what befalleth his house after him: and if the number of his months be diminished by one half?

Quid enim ad eum pertinet de domo sua post se, et si numerus mensium ejus dimidietur?

[22] Shall any one teach God knowledge, who judgeth those that are high?

Numquid Deus docebit quispiam scientiam, qui excelsos judicat?

[23] One man dieth strong, and hale, rich and happy.

Iste moritur robustus et sanus, dives et felix :

[24] His bowels are full of fat, and his bones are moistened with marrow.

viscera ejus plena sunt adipe, et medullis ossa illius irrigantur :

[25] But another dieth in bitterness of soul without any riches:

alius vero moritur in amaritudine animae absque ullis opibus :

[26] And yet they shall sleep together in the dust, and worms shall cover them.

et tamen simul in pulvere dormient, et vermes operient eos.

[27] Surely I know your thoughts, and your unjust judgments against me.

Certe novi cogitationes vestras, et sententias contra me iniquas.

[28] For you say: Where is the house of the prince? and where are the dwelling places of the wicked?

Dicitis enim : Ubi est domus principis? et ubi tabernacula impiorum?

[29] Ask any one of them that go by the way, and you shall perceive that he knoweth these same things.

Interrogate quemlibet de viatoribus, et haec eadem illum intelligere cognoscetis :

[30] Because the wicked man is reserved to the day of destruction, and he shall be brought to the day of wrath.

quia in diem perditionis servatur malus, et ad diem furoris ducetur.

[31] Who shall reprove his way to his face? and who shall repay him what he hath done?

Quis arguet coram eo viam ejus? et quae fecit, quis reddet illi?

[32] He shall be brought to the graves, and shall watch in the heap of the dead.

Ipse ad sepulchra ducetur, et in congerie mortuorum vigilabit.

[33] He hath been acceptable to the gravel of Cocytus, and he shall draw every man after him, and there are innumerable before him.

Dulcis fuit glareis Cocyti, et post se omnem hominem trahet, et ante se innumerabiles.

[34] How then do ye comfort me in vain, whereas your answer is shewn to be repugnant to truth?

Quomodo igitur consolamini me frustra, cum responsio vestra repugnare ostensa sit veritati?

Commentary:

Ver. 2. Do. "After your opinion." M. --- Sym. "hear." Sept. "may this be for your consolation," (Heb.) which I shall receive from you, or which you may make use of, if you should be afflicted (C.) as I am. H. --- Job undertakes to show that the wicked are sometimes suffered to enjoy a long prosperity.

Ver. 4. Troubled. Heb. "Why is not my spirit shortened" by death, if your assertion be true? (H.) or why may I not be "troubled," since I have to deal, not with an enlightened judge, but with men who are under the greatest prejudices? C. --- I seem to you to dispute against God. Have I not then reason to tremble? v. 6. H. --- Though he disputed with men, it was concerning Providence and eternal things. W.

Ver. 5. Hearken to. Lit. "look steadfastly on me." H. --- Compare my present with my former condition, and do not pretend to fathom God's judgments; which fall me also with astonishment, when I consider why the virtuous are distressed, and the wicked prosper, v. 7. --- Mouth be silent. Harpocrates, the god of silence, was represented in this posture; and Virgil says, Intentique ora tenebant. Æneid ii. --- Sept. "upon the cheek," like men in deep consideration. C.

Ver. 7. Riches. This is what fills me with great anxiety. Yet it quite destroys the force of your argument, (C.) since you pretend that the prosperity of the wicked is never of long duration. We see them, however, live to an advanced old age, (H.) continually offending God, and annoying their neighbours. C. --- Sept. "yea, they grow old in riches."

Ver. 8. Sight. The Jews esteemed this as the greatest blessing and mark of God's favour. Yet it was also equivocal, as it was often possessed by the wicked. C.

Ver. 9. Rod. Divine judgments. M. Ps. lxxii. 5.

Ver. 10. Cattle. Lit. "ox," bos. Prot. "their bull gendereth, and faileth not." H. --- But Bochart explains it of the cows' bringing forth every year. C. --- Ox is used in the same sense, both by sacred and profane authors. H. --- A great part of the riches of these nations consisted in cattle. Ps. cxliii. 14. Zac. viii. 5.

Ver. 11. Their. Sept. "They continue like eternal sheep, as if they and their flocks would never die. C. --- And play, is to shew the nature of the dance. It is not in Heb. H. --- The children are healthy and sportive. M. --- Sept. "they play before them." H.

Ver. 13. Moment. Sept. "in the rest of the lower region, adou, they shall be laid," (H.) in the grave. M. --- A sudden death, without agony or sickness, (H.) was the choice of Julius Cæsar, the night before he was slain. Repentinum inopinatumque prætulerat. Sueton. --- But the enlightened servant of God would rather desire time to do penance, and to prepare for death. For who shall presume that he has that charity which banisheth fear? C. --- Hell. The same term is used for the place where the damned are tormented, as for that where the souls of the just waited (C. vii. and xvii.) for their Redeemer's coming. But here Job is speaking of the apparent happiness of the wicked; (H.) and only alludes to the grave, (C. M.) or comfortable death and burial of the reprobate: though, at the same time, he may declare that their souls are buried in hell. H.

Ver. 14. Ways. The too common effect of riches. Prov. xxx. 8. Eccli. v. 2.

Ver. 16. Because, is not in Heb. "Lo, their good is not." They are not possessed of true riches, or of good sense. Alex. Sept. "For good things were in their hands: but the works of the impious are not pure." No: the more they possess, the greater is their perversity. Grabe substitutes oukaqora, for kaqara; God "does not behold" the works, &c. which is more conformable to the other editions; and thus the blasphemies of the impious are continued. H. --- When we are not sensible of our wants and dependance, we think less on God. C. --- Hand, or power, they are only the gifts of God; far be then such sentiments from me. C.

Ver. 17. How often. When do we witness the downfall of the wicked? Mercer. --- Or, in a contrary sense, how often are they miserable as well as the just? Such things are, therefore, a very equivocal argument, to prove either side of the question. Those who are afflicted, and cling closer to God, must be accounted virtuous and happy; while that prosperity is fatal which is an occasion of our neglecting his service. C. --- Job answers his own questions, v. 7. If the wicked be happy for a time, their future state is deplorable, and often they forfeit even their temporal advantages. M.

Ver. 19. The sorrow. Prot. "his iniquity." Marg. "that is the punishment." H. --- The children shall share in his punishment, (C.) when they have been partakers, or imitators of his injustice. H. --- Know his offence, and whether there be a God (C.) and Providence. M.

Ver. 21. And if. Heb. "when" he is cut off in the midst of his days: he does not regard the happiness or misery of those whom he leaves behind. H. --- The children are rather taken away for his punishment, while he is living, as their misery would not touch him in the grave. M.

Ver. 23. Hale, or healthy. Heb. "in perfect strength." H. --- Sept. "simplicity, or folly." S. Aug. reads with the old Vulg. "in the strength of his simplicity, (C.) or innocence. H. --- These outward appearances prove nothing for interior piety or wickedness. C.

Ver. 24. Bowels. Prot. "breasts" (Marg. "milk-pails") are full of milk. But the Sept. Bochart, &c. agree with the Vulgate. Job describes a corpulent man (C.) living in luxury, like the glutton. H.

Ver. 25. Any. Heb. "ever having eaten with pleasure." H.

Ver. 27. Me. I perceive you are not convinced; and what you say respecting the wicked, is pointed at me. M.

Ver. 28. Prince. Job, (M.) or rather the tyrant, whose lot we know is miserable, as he falls a victim of God's justice. C. xx. 7.

Ver. 29. Way. Travellers, who have seen foreign countries, (Vatab.) or any one that may be passing, (Sanchez) will answer this objection (H.) in my favour. M. --- They will all agree in testifying that the wicked prosper, even for a long time. C.

Ver. 30. To the. He will be requited indeed, at last; or rather, when others are in the utmost danger, he will be protected as it were by God. Sept. (C.) or Theodotion, "the wicked is kept on high," coufizetai. All from v. 28 to 33 inclusively, is marked as an addition to the Sept. by Grabe, who has supplied many similar omissions, of which Origen and S. Jerom complained. H.

Ver. 31. Done. Man is afraid, and God defers to take cognizance. C.

Ver. 32. Dead. Heb. "the sheaves," being quite ripe for harvest, and even in the tomb, the tyrant retains some sore of pre-eminence, as he is buried with honour, an set like a more elevated sheaf, to inspect the rest. C. --- Godiss, is rendered by Prot. "tomb," (margin) "heap." But (C. v. 26.) where only the word occurs again, we find "a shock of corn," and this comparison seems very suitable here. The damned shall watch, alas, when it will be to no purpose, among the heap of fellow-sufferers, who would not think while they had time to repent. After millions of night spent thus without sleep or ease, we may imagine we hear their mournful lamentations from the depth of the abyss. Always misery! and never any hope of ease! H. --- "Eternity," says Bridayne, (ser. in Maury's Eloq.) "is a pendulum, the vibration of which sounds continually, Always! Never! In the mean while, a reprobate cries out: What o'clock is it? And the same voice answers, Eternity!" Thus at last the wicked shal awake from the sleep in which they have spent their days; (H.) and their watching, restless, and immortal souls (S. Thom.) will bitterly lament their past folly. What profit will they derive from the honours paid to their corpse by surviving friends, (H.) even though they be embalmed, and seem to live in marble statues? Pineda.

Ver. 33. Acceptable to the gravel of Cocytus. The Hebrew word, which S. Jerom has here rendered by the name Cocytus, (which the poets represent as a river in hell) signifies a valley or a torrent: and in this place, is taken for the low region of death, and hell: which willingly, as it were, receives the wicked at their death: who are ushered in by innumerable others that have gone before them; and are followed by multitudes above number. Ch. --- Isaias (xiv. 9.) and Ezechiel (xxxii. 21.) describe the splendid reception in hell of the kings of Babylon and of Egypt, nearly in the same manner as Job does that of any sinner who has lived in prosperity. C. xxxviii. 17. He gives life to the whole creation, in the true spirit of poetry. C. --- The rich man is represented as tenderly embraced by his mother earth; (C. i. 21. H.) the very stones and turf press lightly upon him; as the ancients prayed, Sit tibi terra levis. Heb. "the stones or clods of the torrent (C.) shall be sweet to him, and he," &c. H. --- S. Jerom has chosen to mention a particular river, instead of the general term nel, "a torrent or vale," to intimate that Job is speaking of the state after death. --- Cocytus is a branch of the Styx, a river of Arcadia, of a noxious quality, which the poets have place in hell. Pineda. --- Sept. "The pebbles of the torrent became sweet to him, and in his train every man shall come, and unnumbered men before him." Alex. MS. has "men of number;" the two first letters of anariqmhtoi being omitted. H. --- The Church reads in her office for S. Stephen, Lapides torrentis illi dulces fuerunt: ipsum sequuntur omnes animæ justæ. Many explain this passage of Job as a menace. The wicked have carried their insolence so far as to (C.) give orders to (H.) be buried with the utmost pomp: but in the other world, they shall be thrown ignominiously among the other dead. S. Greg. &c. C. - They were little moved with the thought of death, as it was common to all. But what will they think of eternal misery? H.

Ver. 34. Vain. These arguments shew that your assertions are destitute of proof, and afford me no comfort. C.

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BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 36

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)

***

INTRODUCTION. This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 36

Eliu proceeds in setting forth the justice and power of God.

[1] Eliu also proceeded, and said:

Addens quoque Eliu, haec locutus est :

[2] Suffer me a little, and I will shew thee: for I have yet somewhat to speak in God's behalf.

Sustine me paululum, et indicabo tibi : adhuc enim habeo quod pro Deo loquar.

[3] I will repeat my knowledge from the beginning, and I will prove my Maker just.

Repetam scientiam meam a principio, et operatorem meum probabo justum.

[4] For indeed my words are without a lie, and perfect knowledge shall be proved to thee.

Vere enim absque mendacio sermones mei, et perfecta scientia probabitur tibi.

[5] God doth not cast away the mighty, whereas he himself also is mighty.

Deus potentes non abjicit, cum et ipse sit potens :

[6] But he saveth not the wicked, and he giveth judgment to the poor.

sed non salvat impios, et judicium pauperibus tribuit.

[7] He will not take away his eyes from the just, and he placeth kings on the throne for ever, and they are exalted.

Non auferet a justo oculos suos, et reges in solio collocat in perpetuum, et illi eriguntur.

[8] And if they shall be in chains, and be bound with the cords of poverty:

Et si fuerint in catenis, et vinciantur funibus paupertatis,

[9] He shall shew them their works, and their wicked deeds, because they have been violent.

indicabit eis opera eorum, et scelera eorum, quia violenti fuerunt.

[10] He also shall open their ear, to correct them: and shall speak, that they may return from iniquity.

Revelabit quoque aurem eorum, ut corripiat : et loquetur, ut revertantur ab iniquitate.

[11] If they shall hear and observe, they shall accomplish their days in good, and their years in glory.

Si audierint et observaverint, complebunt dies suos in bono, et annos suos in gloria :

[12] But if they hear not, they shall pass by the sword, and shall be consumed in folly.

si autem non audierint, transibunt per gladium, et consumentur in stultitia.

[13] Dissemblers and crafty men prove the wrath of God, neither shall they cry when they are bound.

Simulatores et callidi provocant iram Dei, neque clamabunt cum vincti fuerint.

[14] Their soul shall die in a storm, and their life among the effeminate.

Morietur in tempestate anima eorum, et vita eorum inter effeminatos.

[15] He shall deliver the poor out of his distress, and shall open his ear in affliction.

Eripiet de angustia sua pauperem, et revelabit in tribulatione aurem ejus.

[16] Therefore he shall set thee at large out of the narrow mouth, and which hath no foundation under it: and the rest of thy table shall be full of fatness.

Igitur salvabit te de ore angusto latissime, et non habente fundamentum subter se : requies autem mensae tuae erit plena pinguedine.

[17] Thy cause hath been judged as that of the wicked, cause and judgment thou shalt recover.

Causa tua quasi impii judicata est : causam judiciumque recipies.

[18] Therefore let not anger overcome thee to oppress any man: neither let multitude of gifts turn thee aside.

Non te ergo superet ira ut aliquem opprimas : nec multitudo donorum inclinet te.

[19] Lay down thy greatness without tribulation, and all the mighty of strength.

Depone magnitudinem tuam absque tribulatione, et omnes robustos fortitudine.

[20] Prolong not the night that people may come up for them.

Ne protrahas noctem, ut ascendant populi pro eis.

[21] Beware thou turn not aside to iniquity: for this thou hast begun to follow after misery.

Cave ne declines ad iniquitatem : hanc enim coepisti sequi post miseriam.

[22] Behold, God is high in his strength, and none is like him among the lawgivers.

Ecce Deus excelsus in fortitudine sua, et nullus ei similis in legislatoribus.

[23] Who can search out his ways? or who can say to him: Thou has wrought iniquity?

Quis poterit scrutari vias ejus? aut quis potest ei dicere : Operatus es iniquitatem?

[24] Remember that thou knowest not his work, concerning which men have sung.

Memento quod ignores opus ejus, de quo cecinerunt viri.

[25] All men see him, every one beholdeth afar off.

Omnes homines vident eum : unusquisque intuetur procul.

[26] Behold, God is great, exceeding our knowledge: the number of his years is inestimable.

Ecce Deus magnus vincens scientiam nostram : numerus annorum ejus inaestimabilis.

[27] He lifteth up the drops of rain, and poureth out showers like floods:

Qui aufert stillas pluviae, et effundit imbres ad instar gurgitum,

[28] Which flow from the clouds that cover all above.

qui de nubibus fluunt, quae praetexunt cuncta desuper.

[29] If he will spread out clouds as his tent,

Si voluerit extendere nubes quasi tentorium suum,

[30] And lighten with his light from above, he shall cover also the ends of the sea.

et fulgurare lumine suo desuper, cardines quoque maris operiet.

[31] For by these he judgeth people, and giveth food to many mortals.

Per haec enim judicat populos, et dat escas multis mortalibus.

[32] In his hands he hideth the light, and commandeth it to come again.

In manibus abscondit lucem, et praecepit ei ut rursus adveniat.

[33] He sheweth his friend concerning it, that it is his possession, and that he may come up to it.

Annuntiat de ea amico suo, quod possessio ejus sit, et ad eam possit ascendere.

Commentary:

Ver. 3. Beginning. Heb. "afar" from that God, who is ancient, and not of human invention; (Jer. xxiii. 23.) or from the consideration of the heavens. Nothing could be more magnificent than the descriptions which conclude this fourth part of the discourse. C.

Ver. 4. Lie. Every orator will promise to speak the truth, and will do so sometimes to gain credit. W. --- Shall be. Heb. "is with thee." Thou art not devoid of sense, and thou wilt (C.) surely approve my reasons, which are suggested by the God of all knowledge. H.

Ver. 5. God. Sept. "Know that the Lord will not cast away the innocent." Theod. continues to v. 12: "The mighty, in strength of heart, (Wisd. vi.) will not make the impious live, and will render judgment to the poor." H. --- They seem to have read Thom, which is now wanting in Heb. C. --- "Behold God is mighty, and despiseth not any: mighty in strength and wisdom." Prot. H. --- Eliu begins to prove that God administers justice to all equally. C.

Ver. 7. Just. Heb. Syr. &c. "the just man, he will place him with kings on the throne." C. --- Exalted, or "extolled" for ever, if they have done well. W. --- He always disposes of kingdoms. M.

Ver. 9. Violent, while in power and on the throne, or because even in a private station, their will has risen up in rebellion against God. H. --- Poverty and afflictions are scourges, which are often inflicted by mercy, to bring us to a sense of duty. C.

Ver. 10. Ear, by secret inspirations, or by the admonition of pastors. C. --- Afflictions will also speak louder to them than any orator. H.

Ver. 12. Folly. Heb. "without knowledge." He speaks of princes, (C.) and of all the wicked, who have not known the day of their visitation. H. --- They shall suffer the punishment prepared for fools or wicked men. M.

Ver. 13. Bound, in misery and evil habits. They will not have recourse to God by humble prayer, though they perceive his displeasure, and design in punishing them.

Ver. 14. Storm. Heb. and Sept. "in youth," (H.) being suddenly cut off, without having deplored the sins of their youth. C. --- Effeminate. Heb. "the consecrated" to prostitution. Eliu compares those who will not attend unto God, to the most infamous characters. C. --- Sept. "and let their life be taken away by the angels" (H.) of death. C. xxxiii. 23. C. --- He may allude to the impure Sodomites. M.

Ver. 16. He shall. He would have prevented thee from falling into this irremediable distress, if thou hadst imitated the poor who trust in Him. C. --- Yea, he will still restore thee to favour, if thou wilt repent. H. --- He will fill thee with joy and plenty. M. --- Foundation. Hebrew, where there is not straitness. Prot. He would have rescued thee from distress, and set thee at large. H. --- The psalmist often speaks in the same language. C.

Ver. 17. Recover. Thou shalt be treated as thou hast treated others. Heb. is not well understood. It may be, "Thou hast spoken like the impious; but judgment and justice rule. (18) Beware lest wrath overtake thee, so that thy prayers may not avert it. (19) Will He regard thy cries, thy riches, gold or strength?" C.

Ver. 19. Without, or before thou be forced by tribulation. M. --- Lay aside all sentiments of pride, (S. Greg.) or keep in awe the mighty, who administer justice in thy name. M. --- Prot. "Will he esteem thy riches? No, not gold, nor all the forces of strength." Sept. "Let not a willing mind incline thee unjustly to the prayer of the needy in distress." H.

Ver. 20. Prolong not the night, &c. Prolong not causes that are brought before thee, but dispatch, by early rising, the business of them that come up to thee. Ch. --- Sept. "and all the men of power do not withdraw in the night," from just punishment. Theod. adds, "that the people may come up against them," to demand vengeance. Do strict justice both to the rich and to the poor, without pity or fear. H. --- This text is very obscure; and the Heb. may have different meanings, which do not, however, seem well connected with the rest. "Plant not after night, when people retire home;" (C.) or Prot. "are cut off in their place." H. --- Delay not to banish temptations, or they will increase. S. Greg. xxvi. 38. W.

Ver. 21. Iniquity, or blaspheming, (C. xxxiv. 37. M.) and murmurs, to which alone thou hast given way since thy fall. C.

Ver. 22. Lawgivers. Heb. more, "a master." In Chal. "a sovereign." Grot. Sept. "what potentate is against him?" H. --- What art thou, to dare thus to resist him? C. --- S. Gregory (xxvii. 1.) explains this as a prediction of Christ, "or singular lawgiver." God is most able to punish transgressors, and willing to reward those who obey his laws. W.

Ver. 24. Not, is omitted in Heb. and Sept. "Remember that thou magnify his work, which men behold;" Prot. (H.) or "thou hast magnified," formerly. Do so again. --- Sung. The memory of great exploits was commonly preserved by canticles. C.

Ver. 25. All. The rest of this chapter, and the five first verses of the next, seem to be inserted in the Sept. from Theodotion. "Every man sees in himself how many mortals are wounded," &c. --- Off, in the stars, &c. or in ancient times, what wonders God has performed. C. --- The works of God are like a ladder, by which we may ascend to the knowledge of him. M. Wisd. xiii. H.

Ver. 27. Floods. God causes the water on the earth to evaporate, (C.) to form the clouds, (H.) which afterwards fall in torrents. M. --- Theod. "the drops of rain are numbered by him," &c. C. xxvi. 8.

Ver. 29. If. Heb. "Also can any understand the spreading out of the clouds, the elevation or noise of his pavilion?" H. --- What could be more magnificent that the throne of God! C.

Ver. 30. Ends. Lit. "the hinges," or poles, cardines. H. --- Heb. "roots;" Aristotle (Meteor. ii. 1.) and Hesoid (Theog. 727,) use the same term, (C.) to denote the fountains which supply the sea. H. --- Who ever discovered these deep recesses? Eliu describes a thunder-storm, when the sea is covered with darkness. He intimates that the pavilion of God, though hidden from us by the clouds, is not destitute of light. C. --- God inhabits light inaccessible. H.

Ver. 31. Mortals. Heb. "in abundance." H. --- By thunder he overwhelms many nations, while by moderate rains, he causes the earth ot fructify (C.) and nourish mankind. M.

Ver. 32. Hands, or clouds, which are compared to a hand. 3 K. xviii. 44. He opens his hand, and light appears. This expression denotes the utmost facility with which a very surprising thing is effected. --- To come. Heb. "by this obstacle." He alludes to the sun's eclipse, as if God's hand covered its disk. C. --- Prot. "He... commandeth it not to shine, by the cloud that cometh betwixt."

Ver. 33. To it. The tabernacle of God is designed for his friends. Heb. is very obscure. "Thunder announces the rain, and the very animals know it;" (Virgil describes their signs, Geor. i.) or "His thunder announces from above the clouds his wrath to men." C. - "The noise thereof sheweth concerning it, the cattle also concerning the vapour."

[pamphletstoinspire]

BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 3

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)  

***

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 3

Job expresses his sense of the miseries of man's life, by cursing the day of his birth.

[1] After this Job opened his mouth, and cursed his day,

Post haec aperuit Job os suum, et maledixit diei suo,

[2] And he said:

et locutus est :

[3] Let the day perish wherein I was born, and the night in which it was said: A man child is conceived.

Pereat dies in qua natus sum, et nox in qua dictum est : Conceptus est homo!

[4] Let that day be turned into darkness, let not God regard it from above, and let not the light shine upon it.

Dies ille vertatur in tenebras; non requirat eum Deus desuper, et non illustretur lumine.

[5] Let darkness, and the shadow of death cover it, let a mist overspread it, and let it be wrapped up in bitterness.

Obscurent eum tenebrae et umbra mortis; occupet eum caligo, et involvatur amaritudine.

[6] Let a darksome whirlwind seize upon that night, let it not be counted in the days of the year, nor numbered in the months.

Noctem illam tenebrosus turbo possideat; non computetur in diebus anni, nec numeretur in mensibus.

[7] Let that night be solitary, and not worthy of praise.

Sit nox illa solitaria, nec laude digna.

[8] Let them curse it who curse the day. who are ready to raise up a leviathan:

Maledicant ei qui maledicunt diei, qui parati sunt suscitare Leviathan.

[9] Let the stars be darkened with the mist thereof: let it expect light and not see it, nor the rising of the dawning of the day:

Obtenebrentur stellae caligine ejus; expectet lucem, et non videat, nec ortum surgentis aurorae.

[10] Because it shut not up the doors of the womb that bore me, nor took away evils from my eyes.

Quia non conclusit ostia ventris qui portavit me, nec abstulit mala ab oculis meis.

[11] Why did I not die in the womb, why did I not perish when I came out of the belly?

Quare non in vulva mortuus sum? egressus ex utero non statim perii?

[12] Why received upon the knees? why suckled at the breasts?

Quare exceptus genibus? cur lactatus uberibus?

[13] For now I should have been asleep and still, and should have rest in my sleep.

Nunc enim dormiens silerem, et somno meo requiescerem

[14] With kings and consuls of the earth, who build themselves solitudes:

cum regibus et consulibus terrae, qui aedificant sibi solitudines;

[15] Or with princes, that possess gold, and All their houses with silver:

aut cum principibus qui possident aurum, et replent domos suas argento;

[16] Or as a hidden untimely birth I should not be, or as they that being conceived have not seen the light.

aut sicut abortivum absconditum non subsisterem, vel qui concepti non viderunt lucem.

[17] There the wicked cease from tumult, and there the wearied in strength are at rest.

Ibi impii cessaverunt a tumultu, et ibi requieverunt fessi robore.

[18] And they sometime bound together without disquiet, have not heard the voice of the oppressor.

Et quondam vincti pariter sine molestia, non audierunt vocem exactoris.

[19] The small and great are there, and the servant is free from his master.

Parvus et magnus ibi sunt, et servus liber a domino suo.

[20] Why is light given to him that is in misery, and life to them that are in bitterness of soul?

Quare misero data est lux, et vita his qui in amaritudine animae sunt?

[21] That look for death, and it cometh not, as they that dig for a treasure:

Qui expectant mortem, et non venit, quasi effodientes thesaurum;

[22] And they rejoice exceedingly when they have found the grave.

gaudentque vehementer cum invenerint sepulchrum?

[23] To a man whose way is hidden, and God hath surrounded him with darkness?

Viro cujus abscondita est via et circumdedit eum Deus tenebris?

[24] Before I eat I sigh: and as overflowing waters, so is my roaring:

Antequam comedam, suspiro; et tamquam inundantes aquae, sic rugitus meus;

[25] For the fear which I feared hath come upon me: and that which I was afraid of, hath befallen me.

quia timor quem timebam evenit mihi, et quod verebar accidit.

[26] Have I not dissembled? have I not kept silence? have I not been quiet? and indignation is come upon me.

Nonne dissimulavi? nonne silui? nonne quievi? Et venit super me indignatio.

Commentary:

Ver. 1. Cursed his day. Job cursed the day of his birth, not by way of wishing evil to any thing of God's creation; but only to express in a stronger manner his sense of human miseries in general, and of his own calamities in particular. Ch. --- He has these only in view: though, in another light, it is better for a man to be born, and to undergo any misery, that he may obtain eternal rewards. H. --- Some allowances must be made for extreme pain, and for the style of the Eastern (C.) poetry. H. --- Jeremias, (xx. 14.) Habacuc, (i. 2.) the psalmist, and even our Saviour in his agony, made use of such strong expressions. Mat. xxvi. 39. and xxvii. 46. Some heretics accuse Job of impatience and blasphemy. The devil, therefore came off with victory; and the praises given to Job's patience are false. He might offend by some degree of exaggeration. C. --- But even that is by no means clear. Time past could not be recalled, nor receive any injury by the maledictions. H.

Ver. 7. Praise, by the appearance of the stars. C. xxxviii. 7. C.

Ver. 8. Day. The nations of Ethiopia, under the line, curse the sun as their greatest enemy. Strabo xvii. Pliny v. 8. --- They also brave the fury of the leviathan or crocodile. C. xl. 27. and xli. 1. Ps. lxxiii. 14. The natives of Tentyra, upon the Nile, were supposed to be a terror to that monster, or they were very courageous in entangling and pursuing it. Seneca q. 4. 2. Pliny viii. 25. --- Leviathan. Prot. "their mourning." De Dieu rejects this interpretation, substituting "and thou, leviathan, rouse up," &c. The fathers generally understand the devil to be thus designated. Sept. "he who is about to seize the great whale," (H.) or fish, which they also explain of the conflict of Satan with Jesus Christ." Origen, &c.

Ver. 10. Nor took. Sept. "for it would then have freed my eyes from labour."

Ver. 11. In the. Heb. "from the womb," (H.) or as soon as I was born. C. --- He seems to have lost sight of original sin, (v. 1.) or there might be some method of having it remitted to children unborn, which we do not know. H.

Ver. 12. Knees, by my father or grandfather. Gen. xxx 3. Iliad ix. C.

Ver. 13. Sleep. So death is often styled.

             Olli dura quies oculos et ferreus urget

             Somnus: in æternam clauduntur lumina noctem. Æneid x.

Ver. 14. Consuls. Heb. "counsellors," or any in great authority. Sept. "kings, the counsellors of the land, who rejoiced, boasting of their swords." The same word, choraboth, (H.) means both swords and solitudes. D. --- Those great ones had prepared their own tombs, which were usually in solitary places; (C.) or they had filled all with their extensive palaces; and removed the people to a distance. H.

Ver. 15. Houses, while alive; (C.) or their tombs were thus enriched with silver, (M.) as this practice was not uncommon, v. 22. Joseph. xiii. 15. --- Marcian forbade it. S. Chrys. complains it subsisted in his time. Orat. Annæ. C.

Ver. 16. Light; dying in the womb. He expresses a desire that he had been thus prevented from feeling his present miseries and danger of sin. H.

Ver. 17. Tumult. In the grave they can no longer disturb the world. M. --- In strength. Sept. "in body." Both heroes and labourers then find rest, (C.) if they have lived virtuously. H.

Ver. 18. Bound in chains, like incorrigible slaves, (C.) or debtors. Cocceius. --- These were formerly treated with great severity. Luke xii. 59. C.

Ver. 21. Not. The feel the same eagerness for death as those who seek for a treasure; (C.) and when death is at hand, they rejoice no less than those who discover a grave, in which they hope to find some riches, v. 15. 22.

Ver. 22. Grave, full of stores, or the place where they may repose. H.

Ver. 23. To. Why is life given to? &c. The uncertainty whether a man be worthy of love or hatred, (EcclI. ix. 1.) and whether he will persevere to the end, is what fills Job with distress; though we must trust that God will suffer none to be tempted above their strength. 1 Cor. x. 13. --- He finds himself surrounded with precipices, and in the dark. C. --- So God often tries this faithful servants. D.

Ver. 24. Sigh, through difficulty of swallowing, (Pineda) or sense of misery. H.

Ver. 25. Fear. In prosperity he feared the assaults of pride. Now he is in danger of yielding to impatience and despair. C.

Ver. 26. Dissembled my sufferings, making no complaint, not only during the seven days that his friends had been with him, but long before. Heb. and Sept. "I was not in safety, nor at rest; neither was I indolent: (H. in the administration of affairs. C.) yet trouble came." H. --- I have enjoyed no peace, since the wrath of the Lord has found me. C. --- In such a situation, Job might well beg to be delivered, (H.) and to pray that those things which obstructed his repose in God might be removed; considering them not so much as the works of God, as the effects of sin. Pineda. W. - In this light he cursed his birth-day, and will no longer look upon it as a joyful and happy day. D.

[pamphletstoinspire]

BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 19

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)  

***

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 19

Job complains of the cruelty of his friends; he describes his own sufferings: and his belief of a future resurrection.

[1] Then Job answered, and said:

Respondens autem Job, dixit :

[2] How long do you afflict my soul, and break me in pieces with words?

Usquequo affligitis animam meam, et atteritis me sermonibus?

[3] Behold, these ten times you confound me, and are not ashamed to oppress me.

En decies confunditis me, et non erubescitis opprimentes me.

[4] For if I have been ignorant, my ignorance shall be with me.

Nempe, et si ignoravi, mecum erit ignorantia mea.

[5] But you have set yourselves up against me, and reprove me with my reproaches.

At vos contra me erigimini, et arguitis me opprobriis meis.

[6] At least now understand, that God hath not afflicted me with an equal judgment, and compassed me with his scourges.

Saltem nunc intelligite quia Deus non aequo judicio afflixerit me, et flagellis suis me cinxerit.

[7] Behold I cry suffering violence, and no one will hear: I shall cry aloud, and there is none to judge.

Ecce clamabo, vim patiens, et nemo audiet : vociferabor, et non est qui judicet.

[8] He hath hedged in my path round about, and I cannot pass, and in my way he hath set darkness.

Semitam meam circumsepsit, et transire non possum : et in calle meo tenebras posuit.

[9] He hath stripped me of my glory, and hath taken the crown from my head.

Spoliavit me gloria mea, et abstulit coronam de capite meo.

[10] He hath destroyed me on every side, and I am lost, and he hath taken away my hope, as from a tree that is plucked up.

Destruxit me undique, et pereo : et quasi evulsae arbori abstulit spem meam.

[11] His wrath is kindled against me, and he hath counted me as his enemy.

Iratus est contra me furor ejus, et sic me habuit quasi hostem suum.

[12] His troops have come together, and have made themselves a way by me, and have besieged my tabernacle round about.

Simul venerunt latrones ejus, et fecerunt sibi viam per me, et obsederunt in gyro tabernaculum meum.

[13] He hath put my brethren far from me, and my acquaintance like strangers have departed from me.

Fratres meos longe fecit a me, et noti mei quasi alieni recesserunt a me.

[14] My kinsmen have forsaken me, and they that knew me, have forgotten me.

Dereliquerunt me propinqui mei, et qui me noverant obliti sunt mei.

[15] They that dwelt in my house, and my maidservants have counted me a stranger, and I have been like an alien in their eyes.

Inquilini domus meae et ancillae meae sicut alienum habuerunt me, et quasi peregrinus fui in oculis eorum.

[16] I called my servant, and he gave me no answer, I entreated him with my own mouth.

Servum meum vocavi, et non respondit : ore proprio deprecabar illum.

[17] My wife hath abhorred my breath, and I entreated the children of my womb.

Halitum meum exhorruit uxor mea, et orabam filios uteri mei.

[18] Even fools despise me; and when I was gone from them, they spoke against me.

Stulti quoque despiciebant me : et cum ab eis recessissem, detrahebant mihi.

[19] They that were sometime my counsellors, have abhorred me: and he whom I love most is turned against me.

Abominati sunt me quondam consiliarii mei, et quem maxime diligebam, aversatus est me.

[20] The flesh being consumed. My bone hath cleaved to my skin, and nothing but lips are left about my teeth.

Pelli meae, consumptis carnibus, adhaesit os meum, et derelicta sunt tantummodo labia circa dentes meos.

[21] Have pity on me, have pity on me, at least you my friends, because the hand of the Lord hath touched me.

Miseremini mei, miseremini mei, saltem vos, amici mei, quia manus Domini tetigit me.

[22] Why do you persecute me as God, and glut yourselves with my flesh?

Quare persequimini me sicut Deus, et carnibus meis saturamini?

[23] Who will grant me that my words may be written? Who will grant me that they may be marked down in a book?

Quis mihi tribuat ut scribantur sermones mei? quis mihi det ut exarentur in libro,

[24] With an iron pen and in a plate of lead, or else be graven with an instrument in flint stone.

stylo ferreo et plumbi lamina, vel celte sculpantur in silice?

[25] For I know that my Redeemer liveth, and in the last day I shall rise out of the earth.

Scio enim quod redemptor meus vivit, et in novissimo die de terra surrecturus sum :

[26] And I shall be clothed again with my skin, and in my flesh I will see my God.

et rursum circumdabor pelle mea, et in carne mea videbo Deum meum.

[27] Whom I myself shall see, and my eyes shall behold, and not another: this my hope is laid up in my bosom.

Quem visurus sum ego ipse, et oculi mei conspecturi sunt, et non alius : reposita est haec spes mea in sinu meo.

[28] Why then do you say now: Let us persecute him, and let us find occasion of word against him?

Quare ergo nunc dicitis : Persequamur eum, et radicem verbi inveniamus contra eum?

[29] Flee then from the face of the sword, for the sword is the revenger of iniquities: and know ye that there is judgment.

Fugite ergo a facie gladii, quoniam ultor iniquitatum gladius est : et scitote esse judicium.

Commentary:

Ver. 3. Ten times; very often. --- Oppress me. Heb. word occurs no where else, and is variously translated. It may signify, "to dig a pit for me." C. vi. 27. Ps. vi. 6. Job repeats nearly what he had said before, only with greater vehemence. He admits that Providence treats him in an unusual manner. Yet he still retains an assured hope, and arraigns his adversaries before the divine tribunal. C. --- Yet he rather hesitates; (v. 4. 6.) and this species of ignorance is the folly of which he, at last, accuses himself. C. xlii. 3. It was no real fault, ib. v. 8. H.

Ver. 4. With me. I alone am answerable for it. But I am no wiser for your remarks. If I have sinned, have I not been sufficiently punished? C. --- Sept. "Yea, truly, I was under a mistake; and the mistake still remains with me, to have spoken a word which was not becoming. But my speeches are erroneous and importunate." He talks thus ironically. H.

Ver. 5. Reproaches, which I endure, as if they were a sure proof of your assertion. H. -- I must therefore refute you. C.

Ver. 6. With an equal judgment. S. Gregory explains these words thus: Job being a just man, and truly considering his own life, thought that his affliction was greater than his sins deserved; and in that respect, that the punishment was not equal, yet it was just, as coming from God, who give a crown of justice to those who suffer for righteousness' sake, and proves the just with tribulations, as gold is tried by fire. Ch. --- He knew that God would surely give a just reward. 2 Tim. iv. S. Greg. xiv. 16. W. --- The friends of Job had too contracted a notion of Providence, supposing that the virtuous could not be afflicted. Job allowed that the ordinary rules were not here observed. Heb. "the Lord hath perverted or overthrown me." C. --- This gave him no small uneasiness. If the thing had been as plain as it appears now to us, he might have refuted all with a bare denial. Houbigant.

Ver. 7. Hear. Jeremias makes the same complaint, Lam. iii. 8. C.

Ver. 12. Troops: (latrones) "free-booters," (H.) or "soldiers." Sanctius. --- Those nations made a practice of plundering one another's territories, without any declaration of war. Mercury and Autolychus are praised for thefts of this description. Odys. xix. See Judg. xi. 3. Sept. "his temptations (C. or militia; peirathria) came rushing together upon me; lying down (H.) in ambush, (C.) they surrounded my paths." H.

Ver. 17. Entreated. Prot. add, "for the children's sake of mine own body." Sept. "I invited with flattering speeches the sons of my concubines. (18) But they cast me from them for ever. When I arise, they speak against me." H. --- Interpreters generally suppose that Job speaks of the children by his inferior wives: though he might have some at home by the first wife, who were not old enough to be invited to the feast, with those who were destroyed. C.

Ver. 18. Fools; wicked men, (M.) or the meanest of the people, (C.) whom (H.) these unnatural children (C.) resembled. Heb. "young children." Prot. H.

Ver. 19. Some. Heb. "men of my secret." Sept. "who knew me;" my most intimate friends. --- And he. Heb. and Sept. "They whom I love are." H. --- These ungratefully joined with the rest, in turning their backs on their benefactor. W.

Ver. 20. Teeth. I am like a skeleton, so strangely emaciated, and my flesh corrupted: even my bones are not entire. H. --- Heb. "I have escaped with the skin of my teeth." Only my gums are left. My bones cut the skin. Sym. "I tore my skin with my teeth."

Ver. 22. Flesh? acting with the like inhumanity towards me. Am I not then sufficiently tormented in you opinion, that you insult over my distress? C.

Ver. 24. In a. Heb. "lead, in the rock for ever." Prot. Sept. have, "for ever," after book, (v. 23) and subjoins, "with a writing instrument of iron and (or) lead, or be engraven on the rocks for a memorial." Grabe insinuates that before there was only, "and on lead, or be engraven on the rocks." H. --- Instrument, (celte) means "a chisel," (H.) like cœlum from cœlo: " I engrave." Pineda. --- S. Jerom, (ad Pam.) and the late editor of his works, retain this word, as the older editions of S. Greg. did; (C.) though certè, "surely," has been inserted instead, from several MSS. by the Benedictines. H. --- Ancient MSS. and Latin Bibles have more generally the latter word. But the received editions are supported by many MSS. (C.) and the Sept. egglufhnai, expresses as much. Celtis est, glufeion. Amama. Casaub. in Athen. vii. 20. p. 556. --- An inscription, in Dalmatia, has the same sense: Neque hic atramentum vel papyrus aut membrana ulla adhuc; sed malleolo et celte literatus silex. "Here as yet was neither ink, nor paper, nor any parchments; but a flint stone was lettered with a mallet and a chisel.." The former modes of writing were not, in effect, invented by the days of Job. C. --- But it was long very usual to make use of lead. Pineda. --- What he desired to have written in such durable characters, (H.) was the following sentence, in proof of his unshaken confidence in God, and as a refutation of his friends, who accused him of despair and blasphemy, (C.) as also the whole history of his conflict. His desire has been granted. T.

Ver. 25. Redeemer may be understood of the Deity, without confining it to the second Person; (Isai. xli. 14. and lxix. 7. Piscator) though it may have a more peculiar reference to Christ: (Junius. H.) in whom he believed, as the Redeemer of all mankind. C. --- Earth. Yea, ere long I shall be restored to health, (S. Chrys. Grot.) as an earnest and figure of the resurrection. Nothing is more common, in Scripture, than for the same prophecy to have a double accomplishment; one soon after it is made public, and another more sublime and remote. Job seemed to have no expectation of surviving his present misery, (v. 7, and C. vii. 7. and xxiv. 15.) unless God now revealed it to him, as a figure of his future resurrection, founded on the hope of our Saviour's, which he expresses in much clearer terms. Heb. "I know that my Redeemer is living, and that he will raise himself one day upon the earth," (C.) like a conqueror, (H.) or wrestler, having overthrown his antagonist: (Amama) or, "he will stand the last upon the earth, or dust," (Piscator) ascending his throne, to judge all. Deodat. --- Yet Luther translates, "and one day he will raise me up from the earth;" which is not conformable to the Heb. Others explain, "he...will place (26) this, my skin, after they (worms) shall have ruined it." Pagnin. Mont. --- But Amama suspects that the latter is not in earnest. Pineda defends the Vulg. and observes that yakum (H.) may signify, "will raise" himself, or "me;" the latter being at least a consequence of the former, if S. Jerom did not read it me in his copy. So S. Paul argues; If Christ be risen, we also shall rise again. Sept. "For I know that he is eternal, who will set me free," (H.) by death, (C. or redemption; ekluein) "upon the earth."

Ver. 26. And I. Sept. "But he will raise up my body or skin, which has sustained these things. This now has been accomplished for me by the Lord; (27) which I know within myself, which my eyes have seen, and not another. For all things are accomplished in my bosom." I am as fully convinced of this glorious event, (H.) as if it were past. C. --- Heb. "and though, after my skin, worms destroy this body, yet in my flesh shall I see God." Prot. or in the margin, "After I shall awake, though this body be destroyed, yet out of," &c. Various other interpretations are given. H. --- But we had as well adhere to the Sept. Vulg. &c. D. --- God. Sixtus V. and some other editions, add "Saviour." C. --- Job would see the Messias by the eyes of his prosperity. S. Aug. or Faustus, ser. 234. t. v. App. Sanctius. --- He hoped also to see God face to face in glory (C.) though not by means of his corporeal eyes, (H.) and to be restored to favour, so that God would no longer turn his back on him. , C. xlii. 5. S. Gregory, when legate at Constantinople, convinced the patriarch Eutychius, by this text, that after the resurrection, our bodies will be palpable, and not aerial only. C. --- It contains an express profession of Job's faith, on this head. We shall rise the same in substance. W.

Ver. 27. Myself. Heb. "for myself," and for my comfort; not like the reprobate, who shall see their judge to their eternal confusion. Job insists so much on this point, that he shews he in not speaking merely of the divine favour being restored to him, in the re-establishment of his health and affairs, but that he raises his mind to something more solid and desirable, of which the former was only a faint representation. C. --- "No one since Christ has spoken so plainly of the resurrection, as this man did before the coming of the Messias." S. Jerom, ad Pam. --- This. Heb. "though my reins be consumed within me;" (Prot. H.) or, "my reins (desires and tender affections) are completed in my bosom." C.

Ver. 28. Let us. Sept. "Why do we contend against him? and the root of the word (reason) we shall find in him." He provokes us to speak thus. H. --- Hebrew reads, "in me." But the Chal. &c. "have him," as the sequel requires; unless Job speak this in his own person. I am ready to answer you; or, have you really discovered in me any grounds for your virulent attack? C.

Ver. 29. Know. Sept. "And then they shall know that their power is nowhere;" or, "where is their substance?" Grabe. H. - Job menaces his friends with God's judgments, as they had done him. C.

[pamphletstoinspire]

BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 11

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)  

***

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 11

Sophar reproves Job, for justifying himself, and invites him to repentance.

[1] Then Sophar the Naamathite answered, and said:

Respondens autem Sophar Naamathites, dixit :

[2] Shall not he that speaketh much, hear also? or shall a man full of talk be justified?

Numquid qui multa loquitur, non et audiet? aut vir verbosus justificabitur?

[3] Shall men hold their peace to thee only? and when thou hast mocked others, shall no man confute thee?

Tibi soli tacebunt homines? et cum ceteros irriseris, a nullo confutaberis?

[4] For thou hast said: My word is pure, and I am clean in thy sight.

Dixisti enim : Purus est sermo meus, et mundus sum in conspectu tuo.

[5] And I wish that God would speak with thee, and would open his lips to thee,

Atque utinam Deus loqueretur tecum, et aperiret labia sua tibi,

[6] That he might shew thee the secrets of wisdom, and that his law is manifold, and thou mightest understand that he exacteth much less of thee, than thy iniquity deserveth.

ut ostenderet tibi secreta sapientiae, et quod multiplex esset lex ejus, et intelligeres quod multo minora exigaris ab eo quam meretur iniquitas tua!

[7] Peradventure thou wilt comprehend the steps of God, and wilt find out the Almighty perfectly?

Forsitan vestigia Dei comprehendes, et usque ad perfectum Omnipotentem reperies?

[8] He is higher than heaven, and what wilt thou do? he is deeper than hell, and how wilt thou know?

Excelsior caelo est, et quid facies? profundior inferno, et unde cognosces?

[9] The measure of him is longer than the earth, and broader than the sea.

Longior terra mensura ejus et latior mari.

[10] If he shall overturn all things, or shall press them together, who shall contradict him?

Si subverterit omnia, vel in unum coarctaverit, quis contradicet ei?

[11] For he knoweth the vanity of men, and when he seeth iniquity, doth he not consider it?

Ipse enim novit hominum vanitatem; et videns iniquitatem, nonne considerat?

[12] A vain man is lifted up into pride, and thinketh himself born free like a wild ass's colt.

Vir vanus in superbiam erigitur, et tamquam pullum onagri se liberum natum putat.

[13] But thou hast hardened thy heart, and hast spread thy hands to him.

Tu autem firmasti cor tuum, et expandisti ad eum manus tuas.

[14] If thou wilt put away from thee the iniquity that is in thy hand, and let not injustice remain in thy tabernacle:

Si iniquitatem quae est in manu tua abstuleris a te, et non manserit in tabernaculo tuo injustitia,

[15] Then mayst thou lift up thy face without spot, and thou shalt be steadfast, and shalt not fear.

tunc levare poteris faciem tuam absque macula; et eris stabilis, et non timebis.

[16] Thou shalt also forget misery, and remember it only as waters that are passed away.

Miseriae quoque oblivisceris et quasi aquarum quae praeterierunt recordaberis.

[17] And brightness like that of the noonday, shall arise to thee at evening: and when thou shalt think thyself consumed, thou shalt rise as the day star.

Et quasi meridianus fulgor consurget tibi ad vesperam; et cum te consumptum putaveris, orieris ut lucifer.

[18] And thou shalt have confidence, hope being set before thee, and being buried thou shalt sleep secure.

Et habebis fiduciam, proposita tibi spe, et defossus securus dormies.

[19] Thou shalt rest, and there shall be none to make thee afraid: and many shall entreat thy face.

Requiesces, et non erit qui te exterreat; et deprecabuntur faciem tuam plurimi.

[20] But the eyes of the wicked shall decay, and the way to escape shall fail them, and their hope the abomination of the soul.

Oculi autem impiorum deficient, et effugium peribit ab eis, et spes illorum abominatio animae.

Commentary:

Ver. 1. Naamathite. Sept. "the Minean," in Arabia Felix, or rather of the Meonim, not far from the Themanites. Judg. x. 11. Sophar was probably a descendant of Sepho, styled by Sept. Sophar, (Gen. xxxvi. 11. and 1 Par. i. 36.) brother of Thaman, and grandson of Eliphaz, the son of Esau. C. --- He speaks with greater insolence than the two others, (Pineda) and inveighs against Job, insisting that he can be punished thus only for his crimes. C.

Ver. 2. Much. The speeches of Job seemed tedious to him, because he was not of his opinion. M. --- He might have applied to himself and his friends the fault of talking too much, as they all spoke many things to no purpose, whereas Job went straight to the point. W.

Ver. 3. Men. Heb. "shall thy lies make men keep silence?" Sept. "Blessed be the short-lived son of a woman. Speak not much, for there is no one to give sentence against thee." H. --- Mocked, by not acquiescing to their solid arguments, (M.) and speaking with much animation. Pineda.

Ver. 4. Sight. Job had just said the reverse. C. ix. 2. S. Chrys.

Ver. 6. Law. Heb. Thushiya, (H.) "the essence" of any thing. Hence it is explained, "law, strength, comfort," &c. We might translate, "and that the reality of thy crimes deserved double punishment," &c. The obligations of the natural, and also of the written law of Moses, with which Job was (C.) perhaps (H.) acquainted, (C. xxii. 22.) are very numerous and difficult. The ways of Providence are not easily understood, though some are obvious enough. He rewards and punishes. C. --- Sept. "for it is double of what has come against thee, and then thou wouldst know that thy sins are justly requited." Prot. "that they are double to that which is: Know, therefore, that God exacteth of thee less than thine iniquity deserveth." 1 Esd. ix. 13. H.

Ver. 7. Perfectly? If not, it is rash to find fault. M.

Ver. 11. It? to inflict punishment. Sept. "he will not overlook." H.

Ver. 12. Is. Heb. "is he heart? or wise, (C.) he who is born like a," &c. Shall he assert his independence, or pretend to be wise? H. --- The Hebrews place wisdom in the heart, as we do courage. C. xii. 3. Prov. ii. 2. &c. C.

Ver. 13. But. Heb. "If thou direct thy heart, &c. Thou mayst lift up thy face," (v. 15. H.) without fear. 2 K. ii. 22. C.

Ver. 14. Iniquity. Of this Job was not conscious, and therefore could not confess it. W.

Ver. 15. Without. Sept. "as clean water, thou shalt pass away corruption, and shalt not fear."

Ver. 17. Brightness. Sept. "But thy prayer, like the day-star and life, shall arise to thee from the south, or as at noon-day." Heb. "Thy age (H.) shall appear clearer than the noon-day, and darkness like the morning." Prosperity shall succeed, (C.) when thou shalt think all lost. M.

Ver. 18. Secure, dying full of hope. Chal. Heb. "thou shalt dig," (for water, which was there a great treasure. Gen. xxi. 25. and xxvi. 15.) or to fasten down thy tent, (C.) "and rest secure." H.

Ver. 19. Face. Luther translates "shall flatter thee." The Dutch version, which is taken from Luther's, has mistaken a letter, and rendered "shall flee before thee," which shews the danger of translating without recurring to the originals. Amama.

Ver. 20. Soul, because hope deferred causeth pain to the soul. Prov. xiii. 12. M. --- Heb. "their hope shall be the sorrow, or the breathing out of the soul." C. - Prot. "the giving up of the ghost." Margin, "a puff of breath." C. xviii. 14. H.

[pamphletstoinspire]

BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 7

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)  

***

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 7

Job declares the miseries of man's life: and addresses himself to God.

[1] The life of man upon earth is a warfare, and his days are like the days of a hireling.

Militia est vita hominis super terram; et sicut dies mercenarii, dies ejus.

[2] As a servant longeth for the shade, as the hireling looketh for the end of his work;

Sicut servus desiderat umbram, et sicut mercenarius praestolatur finem operis sui,

[3] So I also have had empty months, and have numbered to myself wearisome nights.

sic et ego habui menses vacuos, et noctes laboriosas enumeravi mihi.

[4] If I lie down to sleep, I shall say: When shall arise? and again I shall look for the evening, and shall be filled with sorrows even till darkness.

Si dormiero, dicam : Quando consurgam? et rursum expectabo vesperam, et replebor doloribus usque ad tenebras.

[5] My flesh is clothed with rottenness and the filth of dust, my skin is withered and drawn together.

Induta est caro mea putredine; et sordibus pulveris cutis mea aruit et contracta est.

[6] My days have passed more swiftly than the web is cut by the weaver, and are consumed without any hope.

Dies mei velocius transierunt quam a texente tela succiditur; et consumpti sunt absque ulla spe.

[7] Remember that my life is but wind, and my eyes shall not return to see good things.

Memento quia ventus est vita mea, et non revertetur oculus meus ut videat bona.

[8] Nor shall the sight of man behold me: thy eyes are upon me, and I shall be no more.

Nec aspiciet me visus hominis; oculi tui in me, et non subsistam.

[9] As a cloud is consumed, and passeth away: so he that shall go down to hell shall not come up.

Sicut consumitur nubes, et pertransit, sic qui descenderit ad inferos, non ascendet.

[10] Nor shall he return my more into his house, neither shall his place know him any more.

Nec revertetur ultra in domum suam, neque cognoscet eum amplius locus ejus.

[11] Wherefore I will not spare my month, I will speak in the affliction of my spirit: I will talk with the bitterness of my soul.

Quapropter et ego non parcam ori meo; loquar in tribulatione spiritus mei, confabulabor cum amaritudine animae meae.

[12] Am I a sea, or a whale, that thou hast enclosed me in a prison?

Numquid mare ego sum, aut cetus, quia circumdedisti me carcere?

[13] If I say: My bed shall comfort me, and I shall be relieved speaking with myself on my couch:

Si dixero : Consolabitur me lectulus meus, et relevabor loquens mecum in strato meo;

[14] Thou wilt frighten me with dreams and terrify me with visions.

terrebis me per somnia, et per visiones horrore concuties.

[15] So that my soul rather chooseth hanging, and my bones death.

Quam ob rem elegit suspendium anima mea, et mortem ossa mea.

[16] I have done with hope, I shall now live no longer: spare me, for my days are nothing.

Desperavi, nequaquam ultra jam vivam; parce mihi, nihil enim sunt dies mei.

[17] What is a man that thou shouldst magnify him? or why dost thou set thy heart upon him?

Quid est homo, quia magnificas eum? aut quid apponis erga eum cor tuum?

[18] Thou visitest him early in the morning, and thou provest him suddenly.

Visitas eum diluculo, et subito probas illum.

[19] How long wilt thou not spare me, nor suffer me to swallow down my spittle?

Usquequo non parcis mihi, nec dimittis me ut glutiam salivam meam?

[20] I have sinned: what shall I do to thee, O keeper of men? why hast thou set me opposite to thee, and I am become burdensome to myself?

Peccavi; quid faciam tibi, o custos hominum? Quare posuisti me contrarium tibi, et factus sum mihimetipsi gravis?

[21] Why dost thou not remove my sin, and why dost thou not take away my iniquity? Behold now I shall sleep in the dust: and if thou seek me in the morning, I shall not be.

Cur non tollis peccatum meum, et quare non aufers iniquitatem meam? Ecce nunc in pulvere dormiam; et si mane me quaesieris, non subsistam.

Commentary:

Ver. 1. Warfare. Heb. "is it not determined" (H.) for some short space, as the Levites had to serve from 30 to 50 years of age; (Num. iv. 3. and viii. 25.) and the days of a hireling are also defined and short. Isai. xvi. 14. Amama. --- No soldier or hireling was ever treated so severely as Job. Yet they justly look for the term of their labours. Sept. have peirathrion. Old Vulg. tentatio. "Is not the life of man a temptation?" C. --- Palæstra, school, or time given to learn the exercise of a soldier and wrestler; or of one who has to prepare himself for a spiritual warfare, and for heaven. H. --- Are we not surrounded with dangers? and may we not desire to be set at liberty? The Vulg. is very accurate, (C.) and includes all these senses. H. --- A soldier must be obedient even unto death, and never resist his superior. W. --- Hireling, who has no rest till the day is spent. C.

Ver. 3. And have. Heb. "they have appointed for me." C. --- God treats me with more severity, as even the night is not a time of rest for me, and my months of service are without any present recompense. H.

Ver. 4. And again. Heb. "and the night be completed, I toss to and fro," (H.) or "I am disturbed with dreams, (C.) till day break." Vulg. insinuates that night and day are equally restless to a man in extreme pain. H. --- As I find no comfort, why may I not desire to die? M. --- I desire to be dissolved, as being much better, said S. Paul.

Ver. 6. Web. Heb. "the weaver's shuttle." C. xvi. 23. Isa. xxxviii. 12. H. --- The pagans have used the same comparison. But they make the three daughters of Necessity guide the thread of life. Plato Rep. xii. Natal. iii. 6. --- Sept. "my life is swifter than speech." Tetrapla, "than a runner." C. --- Hope. Heu fugit, &c. Ah! time is flying , never to return! H.

Ver. 7. Wind. What is life compared with eternity, or even with past ages? C. --- "What is any one? Yea, what is no one? Men are the dream of a shadow," says Pindar; (Pyth. viii. SkiaV onar onqrwpoi) "like the baseless fabric of a vision." Shakespeare.

Ver. 8. Eyes, in anger, (C.) or thy mercy will come too late when I shall be no more.

Ver. 9. Hell, or the grave. M. --- He was convinced of the resurrection. But he meant that, according to the natural course, we can have no means of returning to this world after we are dead.

Ver. 10. More. This may be explained both of the soul and of the body. Ps. cii. 16. The former resides in the body for a short time, and then seems to take no farther notice of it (C.) till the resurrection.

Ver. 11. Mouth. I will vent my bitter complaints before I die. H.

Ver. 12. Sea. Ungovernable and malicious. Some of the ancients looked upon the sea as a huge animal, whose breathing caused the tides. Strabo i. Solin xxxii. --- They represented its fury as proverbial. "Fire, the sea, and woman are three evils;" and they call the most savage people sons of Neptune. Agel. xv. 21. --- Am I so violent as to require such barriers? Am I capacious, or strong enough to bear such treatment? C.

Ver. 15. Hanging. Prot. "strangling and death, rather than my life," or Marg. "bones." H. --- Any species of Death would be preferable to this misery. C. --- Who would not entertain the same sentiments, if the fear of worse in the other world did not withhold him? But Job had reason to hope that his sorrows would end with his life. H. --- It is thought that he was dreadfully tempted to despair. C. --- Yet he resisted manfully, and overcame all attempts of the wicked one.

Ver. 16. Hope of surviving this misery. H.

Ver. 17. Magnify him, or put his to such severe trials. He is not worthy of thy attention. C. --- Heb. ii. 6. H.

Ver. 18. Suddenly. During his whole life, he is exposed to dangers; (C.) of if, at first, he taste some comfort, that is presently over. The greatest saints have experienced this treatment. H.

Ver. 20. Sinned. I acknowledge my frailty. M. --- How may I obtain redress? C. --- Job's friends maintained that he was guilty. But he does not acquiesce in their conclusion, that these sufferings were precisely in punishment of some crime, though he acknowledges that he is not without his faults. H. --- Shall. Heb. also, "what have I done to thee?" I have only hurt myself. But this reasoning is nugatory. Though God loses nothing by our sins, they are not less offensive to him, as the rebel does his utmost to disturb the order which he has established. The sinner indeed resembles those brutal people, who hurl darts against the sun, which fall upon their own heads. C. iii. 8. C. --- Opposite, as a butt to shoot at. H. --- Myself. Heb. was formerly "to thee," till the Jews changed it, as less respectful. Cajet. --- Sept. still read, "and why am I a burden to thee?" (H.) as I am under the necessity of complaining, in my own defence. C. - I throw my grief upon the Lord, that He may support me. Ps. liv. 23. 1 Pet. v. 7. Pineda.

Ver. 21. Be. He lovingly expostulates with God, and begs that he would hasten his deliverance, lest it should be too late. C.

[pamphletstoinspire]

BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 5

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)  

***

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 5

Eliphaz proceeds in his charge, and exhorts Job to acknowledge his sins.

[1] Call now if there be any that will answer thee, and turn to some of the saints.

Voca ergo, si est qui tibi respondeat, et ad aliquem sanctorum convertere.

[2] Anger indeed killeth the foolish, and envy slayeth the little one.

Vere stultum interficit iracundia, et parvulum occidit invidia.

[3] I have seen a fool with a strong root, and I cursed his beauty immediately.

Ego vidi stultum firma radice; et maledixi pulchritudini ejus statim.

[4] His children shall be far from safety, and shall be destroyed in the gate, and there shall be none to deliver them.

Longe fient filii ejus a salute, et conterentur in porta, et non erit qui eruat.

[5] Whose harvest the hungry shall eat, and the armed man shall take him by violence, and the thirsty shall drink up his riches.

Cujus messem famelicus comedet, et ipsum rapiet armatus, et bibent sitientes divitias ejus.

[6] Nothing upon earth is done without a voice cause, and sorrow doth not spring out of the ground.

Nihil in terra sine causa fit, et de humo non oritur dolor.

[7] Man is born to labour and the bird to fly.

Homo nascitur ad laborem, et avis ad volatum.

[8] Wherefore I will pray to the Lord, and address my speech to God:

Quam ob rem ego deprecabor Dominum, et ad Deum ponam eloquium meum,

[9] Who doth great things and unsearchable and wonderful things without number:

qui facit magna et inscrutabilia, et mirabilia absque numero;

[10] Who giveth rain upon the face of the earth, and watereth all things with waters:

qui dat pluviam super faciem terrae, et irrigat aquis universa;

[11] Who setteth up the humble on high, and comforteth with health those that mourn.

qui ponit humiles in sublime, et moerentes erigit sospitate;

[12] Who bringeth to nought the designs of the malignant, so that their hands cannot accomplish what they had begun:

qui dissipat cogitationes malignorum, ne possint implere manus eorum quod coeperant;

[13] Who catcheth the wise in their craftiness, and disappointeth the counsel of the wicked:

qui apprehendit sapientes in astutia eorum, et consilium pravorum dissipat.

[14] They shall meet with darkness in the day, and grope at noonday as in the night.

Per diem incurrent tenebras, et quasi in nocte, sic palpabunt in meridie.

[15] But he shall save the needy from the sword of their mouth, and the poor from the hand of the violent.

Porro salvum faciet egenum a gladio oris eorum, et de manu violenti pauperem.

[16] And to the needy there shall be hope, but iniquity shall draw in her mouth.

Et erit egeno spes; iniquitas autem contrahet os suum.

[17] Blessed is the man whom God correcteth: refuse not therefore the chastising of the lord:

Beatus homo qui corripitur a Deo. Increpationem ergo Domini ne reprobes;

[18] For he woundeth, and cureth: he striketh, and his hands shall heal.

quia ipse vulnerat, et medetur; percutit, et manus ejus sanabunt.

[19] In six troubles he shall deliver thee, and in the seventh, evil shall not touch thee.

In sex tribulationibus liberabit te, et in septima non tangent te malum.

[20] In famine he shall deliver thee from death: and in battle, from the hand of the sword.

In fame eruet te de morte, et in bello de manu gladii.

[21] Thou shalt he hidden from the scourge of the tongue: and thou shalt not fear calamity when it cometh.

A flagello linguae absconderis, et non timebis calamitatem cum venerit.

[22] In destruction and famine then shalt laugh: and thou shalt not be afraid of the beasts of the earth.

In vastitate et fame ridebis, et bestias terrae non formidabis.

[23] But thou shalt have a covenant with the stones of the lands, and the beasts of the earth shall be at peace with thee.

Sed cum lapidibus regionum pactum tuum, et bestiae terrae pacificae erunt tibi.

[24] And thou shalt know that thy tabernacle is in peace, and visiting thy beauty thou shalt not sin.

Et scies quod pacem habeat tabernaculum tuum; et visitans speciem tuam, non peccabis.

[25] Thou shalt know also that thy seed shall be multiplied, and thy offspring like the grass of the earth.

Scies quoque quoniam multiplex erit semen tuum, et progenies tua quasi herba terrae.

[26] Thou shalt enter into the grave in abundance, as a heap of wheat is brought in its season.

Ingredieris in abundantia sepulchrum, sicut infertur acervus tritici in tempore suo.

[27] Behold, this is even so, as we have searched out: which thou having heard, consider it thoroughly in thy mind.

Ecce hoc, ut investigavimus, ita est. Quod auditum, mente pertracta.

Commentary:

Ver. 1. Saints. This is a proof of the invocation of the saints (C.) and angels. H. --- The Jews often begged God to have mercy on them for the sake of the patriarchs. 2 Par. vi. 42. C. --- Eliphaz, therefore, exhorts Job, if he have any patron or angel, to bring him forward in his defence. M. --- Sept. "Invoke now if any one will hear thee, or if thou perceive any of the holy angels," (H.) as I have done. M. --- He extols himself, to correct the pretended presumption of his friend, (C.) and other defects, which none will dare to deny, as he supposes. See S. Greg. v. 30. W.

Ver. 2. Foolish and...little, here denote the wicked, as in the book of Proverbs. C. --- He accuses Job of anger (M.) and folly. C.

Ver. 3. And I. Sept. "But presently their subsistence was eaten up." I envied not their riches: but judged they would soon end. H.

Ver. 4. Gate, in judgment. M.

Ver. 6. Ground. If you had not sinned, you would not suffer. C.

Ver. 7. Bird. Heb. "sparks fly up." H. --- You can no more then expect to pass unpunished, since it is impossible for man to be innocent! (C.) and, at any rate, labour is inevitable. M. --- We must gain our bread by the sweat of our brow. W.

Ver. 8. I will, or if I were in your place, I would sue for pardon. C. --- Prot. "I would seek unto God," (H.) under affliction. M.

Ver. 15. Mouth; detraction and calumny. C.

Ver. 19. In six, mentioned below; (M.) or in many, indefinitely. C. --- Both during the six days of (M.) life, and at death, God's grace delivers us. S. Greg. W.

Ver. 21. Scourge. Ecclus. (xxvi. 9. and xxviii. 21.) has the same expression. See Jam. iii. 6. C. --- Calamity, from robbers, as the Heb. shod, (H.) intimates. The word is rendered destruction, vastitate, v. 22. M.

Ver. 23. Stones, so as not to stumble; or, the rocks will be a retreat for thee.

Ver. 24. Beauty does not mean his wife, as some grossly imagine, (C.) but a house well ordered. M. --- Heb. "thy habitation." Yet Sanchez adopts the former sentiment. In effect, the habitation includes all the regulation of a wife and family. H.

Ver. 26. Abundance. "With loud lamentations." De Dieu. --- "In full age, like as a shock of corn cometh in its season." Prot. --- After a life spent in happiness, thy memory will not be obliterated. Many shall bewail thy loss. H.

Ver. 27. Which thou. Sept. "And what we have heard: but do thou reflect with thyself what thou hast done." H. --- What had been revealed to Eliphaz was very true. Yet his conclusions were unwarrantable. C. - How confidently does he speak of his own knowledge, and how great must have been his disappointment, when God condemned him of folly, and sent him to be the prayers of that very man whom he now considered as a wretched sinner! H.

[pamphletstoinspire]

BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 1

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)  

***

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 1

Job's virtue and riches. Satan by permission from God strippeth him of all his substance. His patience.

[1] There was a man in the land of Hus, whose name was Job, and that man was simple and upright, and fearing God, and avoiding evil.

Vir erat in terra Hus, nomine Job; et erat vir ille simplex, et rectus, ac timens Deum, et recedens a malo.

[2] And there were born to him seven sons and three daughters.

Natique sunt ei septem filii, et tres filiae.

[3] And his possession was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a family exceeding great: and this man was great among all the people of the east.

Et fuit possessio ejus septem millia ovium, et tria millia camelorum, quingenta quoque juga boum, et quingentae asinae, ac familia multa nimis : eratque vir ille magnus inter omnes orientales.

[4] And his sons went, and made a feast by houses every one in his day. And sending they called their three sisters to eat and drink with them.

Et ibant filii ejus, et faciebant convivium per domos, unusquisque in die suo. Et mittentes vocabant tres sorores suas, ut comederent et biberent cum eis.

[5] And when the days of their feasting were gone about, Job sent to them, and sanctified them: and rising up early offered holocausts for every one of them. For he said: Lest perhaps my sons have sinned, and have blessed God in their hearts. So did Job all days.

Cumque in orbem transissent dies convivii, mittebat ad eos Job, et sanctificabat illos; consurgensque diluculo, offerebat holocausta pro singulis. Dicebat enim : Ne forte peccaverint filii mei, et benedixerint Deo in cordibus suis. Sic faciebat Job cunctis diebus.

[6] Now on a certain day when the sons of God came to stand before the Lord, Satan also was present among them.

Quadam autem die, cum venissent filii Dei ut assisterent coram Domino, affuit inter eos etiam Satan.

[7] And the Lord said to him: Whence comest thou? And he answered and said: I have gone round about the earth, and walked through it.

Cui dixit Dominus : Unde venis? Qui respondens, ait : Circuivi terram, et perambulavi eam.

[8] And the Lord said to him: Hast thou considered my servant Job, that there is none like him in the earth, a simple and upright man, and fearing God, and avoiding evil?

Dixitque Dominus ad eum : Numquid considerasti servum meum Job, quod non sit ei similis in terra, homo simplex et rectus, ac timens Deum, et recedens a malo?

[9] And Satan answering, said: Doth Job fear God in vain?

Cui respondens Satan, ait : Numquid Job frustra timet Deum?

[10] Hast not thou made a fence for him, and his house, and all his substance round about, blessed the works of his hands, and his possession hath increased on the earth?

Nonne tu vallasti eum, ac domum ejus, universamque substantiam per circuitum, operibus manuum ejus benedixisti, et possessio ejus crevit in terra?

[11] But stretch forth thy hand a little, and touch all that he hath, and see if he blesseth thee not to thy face.

Sed extende paululum manum tuam et tange cuncta quae possidet, nisi in faciem benedixerit tibi.

[12] Then the Lord said to Satan: Behold, all that he hath is in thy hand: only put not forth thy hand upon his person. And Satan went forth from the presence of the Lord.

Dixit ergo Dominus ad Satan : Ecce universa quae habet in manu tua sunt; tantum in eum ne extendas manum tuam. Egressusque est Satan a facie Domini.

[13] Now upon a certain day when his sons and daughters were eating and drinking wine in the house of their eldest brother,

Cum autem quadam die filii et filiae ejus comederent et biberent vinum in domo fratris sui primogeniti,

[14] There came a messenger to Job, and said: The oxen were ploughing, and the asses feeding beside them,

nuntius venit ad Job, qui diceret : Boves arabant, et asinae pascebantur juxta eos;

[15] And the Sabeans rushed in, and took all away, and slew the servants with the sword, and I alone have escaped to tell thee.

et irruerunt Sabaei, tuleruntque omnia, et pueros percusserunt gladio; et evasi ego solus, ut nuntiarem tibi.

[16] And while he was yet speaking, another came, and said: The fire of God fell from heaven, and striking the sheep and the servants, hath consumed them, and I alone have escaped to tell thee.

Cumque adhuc ille loqueretur, venit alter, et dixit : Ignis Dei cecidit e caelo, et tactas oves puerosque consumpsit; et effugi ego solus, ut nuntiarem tibi.

[17] And while he also was yet speaking, there came another, and said: The Chaldeans made three troops, and have fallen upon the camels, and taken them, moreover they have slain the servants with the sword, and I alone have escaped to tell thee.

Sed et illo adhuc loquente, venit alius, et dixit : Chaldaei fecerunt tres turmas, et invaserunt camelos, et tulerunt eos, necnon et pueros percusserunt gladio : et ego fugi solus, ut nuntiarem tibi.

[18] He was yet speaking, and behold another came in, and said: Thy sons and daughters were eating and drinking wine in the house of their elder brother:

Adhuc loquebatur ille, et ecce alius intravit, et dixit : Filiis tuis et filiabus vescentibus et bibentibus vinum in domo fratris sui primogeniti,

[19] A violent wind came on a sudden from the side of the desert, and shook the four corners of the house, and it fell upon thy children and they are dead, and I alone have escaped to tell thee.

repente ventus vehemens irruit a regione deserti, et concussit quatuor angulos domus, quae corruens oppressit liberos tuos, et mortui sunt; et effugi ego solus, ut nuntiarem tibi.

[20] Then Job rose up, and rent his garments, and having shaven his head fell down upon the ground and worshipped,

Tunc surrexit Job, et scidit vestimenta sua; et tonso capite, corruens in terram, adoravit,

[21] And said: Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away: as it hath pleased the Lord so is it done: blessed be the name of the Lord.

et dixit : Nudus egressus sum de utero matris meae, et nudus revertar illuc. Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est. Sit nomen Domini benedictum.

[22] In all these things Job sinned not by his lips, nor spoke he any foolish thing against God.

In omnibus his non peccavit Job labiis suis, neque stultum quid contra Deum locutus est.

Commentary:

Ver. 1. Hus. The land of Hus was a part of Edom; as appears from Lament. iv. 21. --- Simple. That is, innocent, sincere, and without guile, (Ch.) in opposition to hypocrites and double dealers. C. --- Heb. Tam, "perfect."

Ver. 3. Sheep. Heb. including "goats," which are equally valuable in that country for milk. --- Camels. These animals were used for riding in those barren sands, where they can travel for four days without water; and that which is muddy is best for them. --- East, in the desert Arabia. Sept. add at the end of the book, that Job was king; and he seems to have been independent, (C.) and to have had other kings who acknowledged his authority. Pineda. C. xxix. 7. &c. --- Each city had its own king in the days of Abraham and of Josue. Job, or Jobab, resided at Denaba. Gen. xxxvi. 32. C.

Ver. 4. His day of the week in succession; (Pineda) or each on his birthday, (Gen. xl. 20. Mat. xiv. 6. Grot.) or once a month, &c. The daughters of Job were probably unmarried.

Ver. 5. Blessed. For greater horror of the very thought of blasphemy, the Scripture both here and v. 11, and in the following chapter (v. 5. and 9.) uses the word bless, to signify its contrary. Ch. 3 K. xxi. 10. --- Thus the Greeks styled the furies Eumenides, "the kind," out of a horror of their real name. Even those who are the best inclined, can hardly speak of God without some want of respect, (C.) in the midst of feasts, where the neglect of saying grace is also too common. H. --- Sept. "they have thought evil against God." Every kind of offence may be included, to which feasting leads. M.

Ver. 6. The sons of God. The angels, (Ch.) as the Sept. express it. C. --- Satan also, &c. This passage represents to us in a figure, accommodated to the ways and understandings of men, 1. The restless endeavours of satan against the servants of God. 2. That he can do nothing without God's permission. 3. That God doth not permit him to tempt them above their strength: but assists them by his divine grace in such manner, that the vain efforts of the enemy only serve to illustrate their virtue and increase their merit. Ch. --- A similar prosopopeia occurs, 3 K. xxii. 19. Zac. i. 10. C. --- Devils appear not in God's sight, but sometimes in presence of angels, who represent God. S. Athan. q. 8. ad Antioc, (W.) or some ancient author. --- The good angels can make known their orders to them. Zac. iii. 1. Jude 9. Both good and bad spirits may be considered as the ministers of God. C. --- They appear in judgment; though the latter could not see the Lord.

Ver. 9. In vain, without recompense. H.

Ver. 11. Face, like a hypocrite, (Sanctius) or rather curse thee openly, v. 5. H.

Ver. 12. Hand. God permits evils. W. --- The devil can do nothing without leave. C.

Ver. 15. Sabeans, descended from Abraham, in the desert (C.) or happy Arabia. These nations lived on plunder. Pliny vi. 28. M.

Ver. 16. Heaven, or the air, where the devils exercise a power. Ephes. ii. 2.

Ver. 17. Chaldeans. Some copies of the Sept. read "horsemen." These nations inhabited the other side of the Euphrates, but made frequent incursions to plunder their neighbours. C.

Ver. 20. Head. Heb. torn his hair, and rolled in the dust. Bochart. Isai. xv. 2. &c. C. --- The fathers oppose this example to the apathy of the stoics. S. Aug. de Civ. Dei. i. 9. Rom. i. 31.

Ver. 21. Thither. To that earth from which all are taken. H. --- Ista terra gentes omnes peperit & resumet demum. Varro. --- Ut ater operiens. Pliny ii. 63. See 1 Tim. vi. 7. --- As...done. Some copies of S. Jerom omit this, which is borrowed from the Sept. C.

Ver. 22. By his lips, is not in Heb. but occurs C. ii. 10. --- God. Much less did he blaspheme, as satan had said, v. 11. He did not consider all as the effect of chance, or like a mere philosopher. His thoughts were regulated by religion and the fear of God. C. --- The virtue of Job was so much the more wonderful, as he lived among the wicked. S. Greg. He bore patiently with the loss of all things: and English Catholics have often imitated him. W. - He might well record his own good actions, the gifts of God, being moved by divine inspiration, like Moses, &c. S. Greg.

[pamphletstoinspire]

BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 42

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)

***

INTRODUCTION. This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 42

Job submits himself. God pronounces in his favour. Job offers sacrifice for his friends. He is blessed with riches and children, and dies happily,

[1] Then Job answered the Lord, and said:

Respondens autem Job Domino, dixit :

[2] I know that thou canst do all things, and no thought is hid from thee.

Scio quia omnia potes, et nulla te latet cogitatio.

[3] Who is this that hideth counsel without knowledge? Therefore I have spoken unwisely, and things that above measure exceeded my knowledge.

Quis est iste qui celat consilium absque scientia? ideo insipienter locutus sum, et quae ultra modum excederent scientiam meam.

[4] Hear, and I will speak: I will ask thee, and do thou tell me.

Audi, et ego loquar : interrogabo te, et responde mihi.

[5] With the hearing of the ear, I have heard thee, but now my eye seeth thee.

Auditu auris audivi te : nunc autem oculus meus videt te.

[6] Therefore I reprehend myself, and do penance in dust and ashes.

Idcirco ipse me reprehendo, et ago poenitentiam in favilla et cinere.

[7] And after the Lord had spoken these words to Job, he said to Eliphaz the Themanite: My wrath is kindled against thee, and against thy two friends, because you have not spoken the thing that is right before me, as my servant Job hath.

Postquam autem locutus est Dominus verba haec ad Job, dixit ad Eliphaz Themanitem : Iratus est furor meus in te, et in duos amicos tuos, quoniam non estis locuti coram me rectum, sicut servus meus Job.

[8] Take unto you therefore seven oxen, and seven rams, and go to my servant Job, and offer for yourselves a holocaust: and my servant Job shall pray for you: his face I will accept, that folly be not imputed to you: for you have not spoken right things before me, as my servant Job hath.

Sumite ergo vobis septem tauros et septem arietes, et ite ad servum meum Job, et offerte holocaustum pro vobis : Job autem servus meum orabit pro vobis. Faciem ejus suscipiam, ut non vobis imputetur stultitia : neque enim locuti estis ad me recta, sicut servus meus Job.

[9] So Eliphaz the Themanite, and Baldad the Suhite, and Sophar the Naamathite went, and did as the Lord had spoken to them, and the Lord accepted the face of Job.

Abierunt ergo Eliphaz Themanites, et Baldad Suhites, et Sophar Naamathites, et fecerunt sicut locutus fuerat Dominus ad eos, et suscepit Dominus faciem Job.

[10] The Lord also was turned at the penance of Job, when he prayed for his friends. And the Lord gave Job twice as much as he had before.

Dominus quoque conversus est ad poenitentiam Job, cum oraret ille pro amicis suis : et addidit Dominus omnia quaecumque fuerant Job, duplicia.

[11] And all his brethren came to him, and all his sisters, and all that knew him before, and they ate bread with him in his house: and bemoaned him, and comforted him upon all the evil that God had brought upon him. And every man gave him one ewe, and one earring of gold.

Venerunt autem ad eum omnes fratres sui, et universae sorores suae, et cuncti qui noverant eum prius, et comederunt cum eo panem in domo ejus : et moverunt super eum caput, et consolati sunt eum super omni malo quod intulerat Dominus super eum, et dederunt ei unusquisque ovem unam, et inaurem auream unam.

[12] And the Lord blessed the latter end of Job more than his beginning. And he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.

Dominus autem benedixit novissimis Job magis quam principio ejus : et facta sunt ei quatuordecim millia ovium, et sex millia camelorum, et mille juga boum, et mille asinae.

[13] And he had seven sons, and three daughters.

Et fuerunt ei septem filii, et tres filiae.

[14] And he called the names of one Dies, and the name of the second Cassia, and the name of the third Cornustibil.

Et vocavit nomen unius Diem, et nomen secundae Cassiam, et nomen tertiae Cornustibii.

[15] And there were not found in all the earth women so beautiful as the daughters of Job: and their father gave them inheritance among their brethren.

Non sunt autem inventae mulieres speciosae sicut filiae Job in universa terra : deditque eis pater suus haereditatem inter fratres earum.

[16] And Job lived after these things, a hundred and forty years, and he saw his children, and his children's children, unto the fourth generation, and he died an old man, and full of days.

Vixit autem Job post haec centum quadraginta annis, et vidit filios suos, et filios filiorum suorum usque ad quartam generationem : et mortuus est senex et plenus dierum.

Commentary:

Ver. 2. I know. So the Keri orders us to translate, with all the ancient versions, as the Heb. text has, "thou knowest;" which Prof. Chappelow and Schultens deem more "sublime," though one would think it was hardly "sense." Kennicott. --- Hid. Heb. "of thine can be hindered." All thy orders must be obeyed. It is in vain to keep silence: (C. xxxix. 34.) I will confess openly thy justice and power. H. -- He acknowledges his error, in not having before spoken enough of a just Providence. W.

Ver. 3. Who. Heb. "Who is he that hideth counsel without knowledge?" Prot. This seems to allude to the words of God. C. xxxviii. 2. Each of my friends has only rendered the ways of Providence more obscure, and I myself have not perfectly understood them. H. --- Unwisely. See C. xxxix. 35. W. D. --- Heb. "without knowledge, thing wonderful to me, which I knew not." H. --- Now I comprehend that thou didst not afflict me, but hast given me into the hands of the enemy, as thou wilt hereafter do others of the greatest virtue, that their patience may shine the brighter, and be rewarded. I need inquire no father, now I see thy design plainly, v. 5. He does not accuse himself of any sin or false assertion, but acknowledges his infirmity in not having understood this before, v. 6. Houbigant. --- Sept. "I have been told what I knew not, things great and wonderful, of which I was not apprized." H. --- Who can deny God's providence? D.

Ver. 5. Seeth thee. Some have thought that God now manifested himself from the cloud. Euseb. Dem. i. 4. Titalman, &c.) But all now agree that he only enlightened his understanding, and made known his designs more clearly. C. --- Job now perceived that he had spoken too boldly, in saying, Hear, and I will speak, &c. v. 4. The rest of this book is in prose. T.

Ver. 6. Reprehend. Heb. and Sept. "vilify." H. --- I recall the obscure expression which has occasioned my friends to mistake. D. --- Penance. Heb. "groan." Sept. "pine away, I look upon myself as dust and ashes." Such are the sentiments which every one will entertain the nearer he approaches to the divine Majesty. H. --- I no longer assert my innocence, but wait patiently in my present forlorn condition, till thou shalt be pleased to dispose of me. How much would the reputation and authority of Job sink, if some of his assertions had been destitute of truth, particularly as the sacred author does not mention which they were! But God exculpates his servant, v. 8. Houbigant. --- Chal. "I have despised my riches, and I am comforted with respect to my children, who are now reduced to dust and ashes." I find a consolation in submitting patiently to my sufferings, which I may have deserved on account of my unguarded speeches. C. --- Job waits not for God's answer, v. 4. He at once feels an interior light, and is resigned. H. --- He had defended the truth against men: now, with more resignation, he is content to suffer, and does penance for himself and others. W.

Ver. 7. Two friends. It is astonishing that Eliu is not also reprehended, as he was no better than the rest. Some answer, that god had passed sentence upon him first. Others maintain, that he spoke with greater dignity of God's judgments, and that his ignorance was blameless; while others remark, that he was connected with some of the three friends, or only came accidentally to enter into the debate. God gives sentence in favour of Job, though with some reproof for his manner of speaking. --- As. They had maintained false doctrines, and shewed a want of due respect and compassion for their friend; (T.) whereas Job's assertions were true. C. --- How then can he be accused of denying the divine justice, or of speaking disrespectfully of Providence? God seemed to interrogate him on this account, though he approved of his sentiments, because some might draw such inferences from his words as all his friends did. But Job entertained no such ideas. He was not guilty of such folly, v. 8. Sept. "Thou hast sinned, and thy two friends, for you have spoken in my presence nothing true like my servant Job."

Ver. 8. Offer. Sept. "Thou shalt make an oblation, karpwma, for you." H. --- Yet holocausts seem to have been the only species of sacrifice before Moses. The number seven, has always been in a manner sacred; (C.) being doubled, it shews the greatness of the offence. S. Greg. W. --- Job was to present these victims to God, (C.) as the priest and mediator, (D.) of whom God approved. He officiated for his family, (C.) and was the most honourable person there. H. --- It seems Job was not present when God gave this injunction; perhaps some time after their debates. C. --- Pray. Behold the efficacy of the prayers of the saints, even while upon earth. How much greater will it be, when their charity is greater and unfailing! H. --- The many sacrifices would not have sufficed, if Job had not joined his prayer, as S. Chrys. (or 5 con. Judœos) observes. His mediation did not derogate from God's mercy, under the law of nature; not does that of other men injure Christ's under the law of grace, 2 Cor. i. 11. We have here also a proof that both sacrifice and the devotion of the offerer, have their distinct effects; opus operatum, and opus operantis, as the schoolmen speak. Thus Job was honourably acquitted, while his friends were justly rebuked. Eliu needed no express condemnation; as what God says to one, must be applied to another in the same circumstances. C. xxxiii. 14. Protestants are therefore inexcusable, who preach a doctrine not only condemned in their fellows, Luther, &c., but long before in ancient heretics: as the justification by faith alone was in the apostles' time, the rejection of the ceremonies of baptism, of confirmation and penance, in the Novatians, &c. See S. Cyp. iv. ep. 2. W. --- Face. Sept. "For I would not accept his face, and if it were not on his account, I had surely destroyed you. For you have not said to me any thing good (Rom. true,) against (or concerning, kata,) my servant Job." They acted both against charity and truth. H. --- Before. Prot. "of me the thing which is right." The words underlined were not so in the earlier edition by Barker, printer to James I. (1613) where some of the marg. translations are also omitted, v. 14, &c. The matter is of no farther consequence, than to shew that alterations have taken place since the days of James I. who Bible is supposed to be the standard of the English Church. The marginal version is also frequently neglected altogether, (A. 1706) though the authors seem to have looked upon it as equally probable with that in the text. Pref. H.

Ver. 10. Penance. Heb. "return." He resolved to restore him to his former prosperous condition, while he prayed for those who had so cruelly exercised his patience. C. --- Prot. and Vatable, "the Lord turned the captivity of Job:" so any great distress may be styled, though Job was in a manner abandoned to the power and bondage of satan. Sept. "But the Lord gave an increase to Job, and while he was praying for his friends, He forgave them their sin. And," &c. H. --- Twice, excepting children, who were living (W.) with God. Rabbins. S. Greg. &c. --- Some also include the years of Job's life, but that is not clear, (see Spanheim, c. 7. C.) though not improbable; as he might very well live twice as long as he had done, if we suppose that the was about (H.) 50 when he was so much distressed (Petau); and thus arrived at the age of 140, v. 16. H.

Ver. 11. Brethren. Who had before shamefully abandoned him. C. vi. 13. C. --- Bemoaned. Lit. "shaked their heads at him," (H.) out of pity, (M.) or astonishment, (T. C.) at his fallen state, and at the present change for the better. They helped to restore him to affluence, in conformity with the will of God, who caused their presents of multiply. The kindred and friends of Job were undoubtedly numerous. H. --- Ewe. Kesita, "lamb," as most of the ancients agree, (Spanheim) or a piece of money, (Bochart) marked with the figure of a lamb. Grot. See Gen. xxxiii. 19. C. --- Ear-ring. Heb. Nezem, an ornament (H.) "for the nose," still very common in the East. Sym. adds, "it was unadorned," (C.) or plain. Sept. "a piece of gold worth four drachms, and not coined," ashmon. H. --- Oleaster supposes that the nose was perforated, like the ear. But the ornament would thus be very inconvenient, and we may rather conclude that it hung down from the forehead upon the nose. S. Jer. in Ezec. xvi. Pineda.

Ver. 12. Asses. Sept. "droves of," &c. which would greatly increase the number.

Ver. 14. Dies, &c. "Day...cassia...and horn of antimony." Heb. --- Yemima...Ketsiha...Keren hapuc. This last may signify (H.) "horn of change," (Pagn.) in allusion to Job's different states. M. D. --- Sometimes we find the Latin names retained, and at other times translated. It would perhaps be as well to give their force uniformly in English, or rather to insert the original terms, if they could be now properly expressed. But that is impossible. Prot. Jemima, "handsome as the day." Kezia, "superficies, angle, or cassia." Keren-happuch, "the horn or child of beauty." The marginal explanations are given at least in the edit. Edinb. 1787. H. --- Cassia, an aromatic herb, which is perhaps not now found to be found in Europe, Matthiol. in Dios. i. 12. --- The Arabs like to give such names to their children. Spanheim, Hist. Job. --- Cornustibii, (Heb. Puc) means a sort of paint, used to blacken the eyelids, (4 K. ix. 30.) or a precious stone, Isai. liv. 11. Chal. "brilliant as an emerald." She was so styled, on account of her great beauty, (C.) in which she was not inferior to her two sisters. Sept. "Horn of Amalthea," (H.) or of plenty, (C.) which is not an approbation of the fable, but to show the abundance which Job now enjoyed. Nicetas. --- Cassia might remind him of the bad smells to which he had been exposed. M. T.

Ver. 15. Daughters. Sept. Alex. adds, "and sons." --- Brethren. This was contrary to the custom of the Jews, (Num. xxvii. 8.) but conformable to the Roman laws, and to the Koran. Sur. 4. C.

Ver. 16. Years, in all, as Judith is said to have dwelt in the house of her husband 105 years; though it is agreed that she only lived that space of time. H. --- Authors are much divided about the length of Job's life. Some suppose that he was afflicted with the leprosy at the age of 70, for several months, (T.) or for a whole year, (C.) or for seven, (Salien) and that he lived twice as long after his re-establishment, in all 210. C. T. Sept. "Job lived after his chastisement 170," (Grabe substitutes 140 years. Then he marks with an obel as redundant) "but all the years which he lived were 248;" and adds from Theod. "And Job saw his sons and their children, even the fourth generation." H. --- The old Vulg. had also 248 years; while some Greek copies read 740. But Grotius thinks the life of Job was not extended beyond 200. Petau and Spanheim say 189, (C.) and Pindea 210, or rather 280, years. Yet the life of man, in the days of Moses, his contemporary, was not often longer than 120; so that if we allow Job 140, he would be an old man, and might see the fourth generation, v. 10. H. --- The Greeks celebrate his festival on the 6th, the Latins on the 10th of May. Pineda. --- Days. Here a long addition is found in the Greek, Arab. and old Vulg.; and Theodotion has also inserted it in his version, as it seems to contain a true and ancient tradition, (see Eus. præp. ix. 25.) though the Fathers have properly distinguished it from the inspired text. It stands thus in the Alex. Sept. with an obel prefixed: "But it is written, that he shall be raised again, with those whom the Lord will restore to life." He, this man, as it is translated from the Syriac book, lived in the land of Ausites, (Hus.) on the borders of Idumea, and of Arabia, and was before called Jobab. But marrying an Arabian woman, he begot a son by name Ennon. But his father was Zareth, a descendant of the sons of Esau, and his mother was Bossora; (Arab, a native of Bosra) so that he was the 5th (Arab the 6th) from Abraham. Now these were the kings who reigned in Edom; over which country he also ruled. First, Balac, son of Semphor; (others have Beor) and the name of his city was Dennaba. After Balak, Jobab, who is called Job. After him, Assom, a leader from the country of Theman. After this man, Adad, son of Barad, who slew Madian in the plain of Moab; and the name of his city was Gethaim. But the friends who came to him were, Eliphaz, [son of Sophan] of the sons of Esau, king of the Themanites; Baldad, [son of Amnon, of Chobar] of the Auchite tyrant; (Grabe substitutes the tyrant of the Saucheans, as they call our Shuhites) Sophor, king of the Mineans." What is marked with crotchets, (H.) has been probably taken from Theodotion. See the Greek Catena. What follows occurs in the Alex. MS. C. --- "[Theman, son of Eliphaz, he, as the Syriac book is rendered, lived in the land of Ausites, on the borders of the Euphrates. His former name was Jobab, but Zareth was his father, from the sun rising."] or eastern country. H. --- Job might very well be the 5th or 6th from Abraham, if he were a contemporary with Moses, as Levi and Amram would live at the same time with Rahuel and Zare; (See 1 Par. i. 35. 44.) so that this tradition agrees with history. But what is said of the Syriac version is not so certain. C. --- Some think the Syriac or Arabic was the original text, as the Greek seems to indicate, outoV ermhneuetai ek ths SuriakeV Biblou, en men gh katoikwn, &c. The passage at the end, where this is repeated, may be an interpolation, as the latter part seems rather to belong to Job. For how could Theman have both Eliphaz and Zareth for his father? Grabe therefore, marks it as such. It would be too long for us to transcribe (H.) the praises which the Fathers have given to Job, and the resemblance which they have discovered between him and Jesus Christ. See Heb. iv. 15 and xiii. 12. Tert. patient. S. Chrys. hom. xxxiv. in Matt. S. Ambrose, in Ps. xxxvii. 21. observes, that his behaviour on the dunghill was the greatest condemnation of satan, who fell by pride, though so highly favoured. C. --- Besides the literal sense of this book, which displays the trials and victories of Job, we may consider him as a lively figure of Christ; who was perfectly innocent, and yet a man of sorrows: we may raise our minds to the contemplation of the greater glory which will attend the bodies of the just, after the resurrection; and, above all, we may discover lessons of morality, enforcing the observance of every virtue, and particularly of patience and resignation. S. Greg. &c. W. - The books of Machabees, which are the only remaining pieces of sacred history, might have been here inserted, as they are in Calmet's edition, that so all the historical part might come together. But is is more common to place those books after the prophets. They only relate a few of the transactions which took place during the 400 or 500 years preceding the Christian era. The rest must be borrowed from Josephus, or from profane authors. It would, however, be proper to read those books, and to have an idea of that period, before we attempt to explain the prophecies. H.