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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.
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