#provides a sustinence in its own way...

[doggysingularity]

almost forgot to eat dinner cuz i was too busy being a faggot on the interenet

[pamphletstoinspire]

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."