The Sacred Bible:  The Book of Job

1  2  3  4  5  6  7  8  9  10  11  12  13  14  15  16  17  18  19  20  21  22

[Liber Iob 1]
[The Book of Job 1]

~ The Book of Job is about events in the life of a man named Job. It is also about the future sufferings of the Church. Job is the Church. The sufferings of Job are the sufferings of the Church. The Book of Job is not only about the one man Job who suffered greatly, but it is also about the tribulation of the Church during the end times. There are repeated spiritual references to afflictions also mentioned in the Book of Revelation.

{1:1} Vir erat in Terra Hus, nomine Iob, et erat vir ille simplex, et rectus, ac timens Deum, et recedens a malo:
{1:1} There was a man in the land of Uz named Job, and he was a simple and honest man, fearing God and withdrawing from evil.

{1:2} Natique sunt ei septem filii, et tres filiæ.
{1:2} And there had been born to him seven sons and three daughters.

{1:3} Et fuit possessio eius septem millia ovium, et tria millia camelorum, quingenta quoque iuga boum, et quingentæ asinæ, ac familia multa nimis: eratque vir ille magnus inter omnes Orientales.
{1:3} And his possession was seven thousand sheep, and three thousand camels, along with five hundred pairs of oxen and five hundred she-donkeys, and also a very large family. And this man was great among all the people of the east.

{1:4} Et ibant filii eius, et faciebant convivium per domos, unusquisque in die suo. Et mittentes vocabant tres sorores suas, ut comederent et biberent cum eis.
{1:4} And his sons went and made a feast by houses, each one on his day. And sending, they called their three sisters to eat and drink with them.

{1:5} Cumque in orbem transissent dies convivii, mittebat ad eos Iob, et sanctificabat illos, consurgensque diluculo offerebat holocausta pro singulis. Dicebat enim: Ne forte peccaverint filii mei, et benedixerint Deo in cordibus suis. Sic faciebat Iob cunctis diebus.
{1:5} And when the days of their feasting had been completed, Job sent to them and sanctified them, and, getting up at dawn, he offered holocausts for each one. For he said, “Perhaps my sons have sinned and have not praised God in their hearts.” So Job did all the days.

~ The phrase ‘benedixerint Deo’ literally means ‘they have blessed God.’ But the expression ‘bless God’ in ancient times was sometimes used to mean the opposite, as in ‘they have cursed God.’ Job is concerned that his sons may have sinned either by cursing God in their hearts (or attitudes), or by not blessing God. For to refrain from praising God is to curse God.

{1:6} Quadam autem die cum venissent filii Dei ut assisterent coram Domino, affuit inter eos etiam Satan.
{1:6} But on a certain day, when the sons of God came to attend in the presence of the Lord, Satan also arrived among them.

{1:7} Cui dixit Dominus: Unde venis? Qui respondens, ait: Circuivi terram, et perambulavi eam.
{1:7} The Lord said to him, “Where do you come from?” Answering, he said, “I have circled the land, and walked around in it.”

{1:8} Dixitque Dominus ad eum: Numquid considerasti servum meum Iob, quod non sit ei similis in terra, homo simplex, et rectus ac timens Deum, et recedens a malo?
{1:8} And the Lord said to him, “Have you not considered my servant, Job? For there is no one like him in the land, a simple and honest man, fearing God and withdrawing from evil.”

{1:9} Cui respondens Satan, ait: Numquid Iob frustra timet Deum?
{1:9} Answering him, Satan said, “Does Job fear God to no purpose?

{1:10} nonne tu vallasti eum, ac domum eius, universamque substantiam per circuitum, operibus manuum eius benedixisti, et possessio eius crevit in terra?
{1:10} Have you not fortified him, as well as his house and every one of his belongings around him, blessed the works of his hands, and his possession has increased in the land?

{1:11} Sed extende paululum manum tuam, et tange cuncta quæ possidet nisi in faciem benedixerit tibi.
{1:11} But extend your hand a little, and touch all that he possesses, and see if he still praises you to your face.”

{1:12} Dixit ergo Dominus ad Satan: Ecce, universa quæ habet, in manu tua sunt: tantum in eum ne extendas manum tuam. Egressusque est Satan a facie Domini.
{1:12} Therefore, the Lord said to Satan, “Behold, everything that he has is in your hand, only do not extend your hand against him.” And Satan departed from the face of the Lord.

{1:13} Cum autem quadam die filii et filiæ eius comederent et biberent vinum in domo fratris sui primogeniti,
{1:13} So, on a certain day, when his sons and daughters were eating and drinking wine, in the house of their first-born brother,

{1:14} nuncius venit ad Iob, qui diceret: Boves arabant, et asinæ pascebantur iuxta eos,
{1:14} a messenger came to Job, who said, “The oxen were plowing, and the donkeys were grazing beside them,

{1:15} et irruerunt Sabæi, tuleruntque omnia, et pueros percusserunt gladio, et evasi ego solus ut nunciarem tibi.
{1:15} and the Sabeans rushed in and carried away everything, and they struck the servants with the sword; and I alone evaded them to tell you.”

{1:16} Cumque adhuc ille loqueretur, venit alter, et dixit: Ignis Dei cecidit e cælo, et tactas oves puerosque consumpsit, et effugi ego solus ut nunciarem tibi.
{1:16} And while he was still speaking, another arrived, and he said, “The fire of God fell from heaven, and, having struck the sheep and the servants, it consumed them; and I alone escaped to tell you.”

{1:17} Sed et illo adhuc loquente, venit alius, et dixit: Chaldæi fecerunt tres turmas, et invaserunt camelos, et tulerunt eos, necnon et pueros percusserunt gladio, et ego fugi solus ut nunciarem tibi.
{1:17} And while he also was still speaking, another arrived, and he said, “The Chaldeans organized three attacks, and advanced on the camels and took them; and not only that, but they have struck the servants with the sword; and I alone fled to tell you.”

~ Blessed Anne Catherine Emmerich interprets the phrase ‘while he was still speaking’ in this passage to mean that, while the previous event was still a topic of conversation for people, the next event occurred. It is not literal, but figurative.

{1:18} Adhuc loquebatur ille, et ecce alius intravit, et dixit: Filiis tuis et filiabus vescentibus et bibentibus vinum in domo fratris sui primogeniti,
{1:18} He was still speaking, and behold, another entered, and he said, “Your sons and daughters were feasting and drinking wine in the house of their first-born brother,

{1:19} repente ventus vehemens irruit a regione deserti, et concussit quattuor angulos domus, quæ corruens oppressit liberos tuos et mortui sunt, et effugi ego solus ut nunciarem tibi.
{1:19} when suddenly a severe wind rushed forth from a region of the desert and shook the four corners of the house, which collapsed and crushed your children, and they are dead; and I alone escaped to tell you.”

{1:20} Tunc surrexit Iob, et scidit vestimenta sua, et tonso capite corruens in terram, adoravit,
{1:20} Then Job got up and tore his garments, and, having shaved his head, he collapsed on the ground, and worshipped,

{1:21} et dixit: Nudus egressus sum de utero matris meæ, et nudus revertar illuc: Dominus dedit, Dominus abstulit: sicut Domino placuit, ita factum est: sit nomen Domini benedictum.
{1:21} and he said, “Naked I departed from my mother’s womb, and naked I shall return. The Lord gave, and the Lord has taken away. Just as it pleased the Lord, so has it been done. Blessed be the name of the Lord.”

{1:22} In omnibus his non peccavit Iob labiis suis, neque stultum quid contra Deum locutus est.
{1:22} In all this, Job did not sin by his lips, nor did he speak any foolish thing against God.

[Liber Iob 2]
[The Book of Job 2]

{2:1} Factum est autem cum quadam die venissent filii Dei, et starent coram Domino, venisset quoque Satan inter eos, et staret in conspectu eius,
{2:1} But it happened that, on a certain day, when the sons of God had arrived and they stood before the Lord, Satan likewise arrived among them, and he stood in his sight.

{2:2} ut diceret Dominus ad Satan: Unde venis? Qui respondens ait: Circuivi terram, et perambulavi eam.
{2:2} So the Lord said to Satan, “Where do you come from?” Answering, he said, “I have circled the land, and walked around in it.”

{2:3} Et dixit Dominus ad Satan: Numquid considerasti servum meum Iob, quod non sit ei similis in terra, vir simplex et rectus, ac timens Dem, et recedens a malo, et adhuc retinens innocentiam? Tu autem commovisti me adversus eum, ut affligerem eum frustra.
{2:3} And the Lord said to Satan, “Have you not considered my servant, Job, that there is no one like him in the land, a simple and honest man, fearing God and withdrawing from evil, and still retaining his innocence? Yet you have stirred me against him, so that I would afflict him to no purpose.”

{2:4} Cui respondens, Satan ait: Pellem pro pelle, et cuncta quæ habet homo, dabit pro anima sua:
{2:4} Answering him, Satan said, “Skin for skin; and everything that a man has, he will give for his life.

{2:5} alioquin mitte manum tuam, et tange os eius et carnem, et tunc videbis quod in faciem benedicat tibi.
{2:5} Yet send your hand and touch his bone and his flesh, and then you will see whether or not he blesses you to your face.”

{2:6} Dixit ergo Dominus ad Satan: Ecce in manu tua est, verumtamen animam illius serva.
{2:6} Therefore, the Lord said to Satan, “Behold, he is in your hand, but even so, spare his life.”

{2:7} Egressus igitur Satan a facie Domini, percussit Iob ulcere pessimo, a planta pedis usque ad verticem eius:
{2:7} And so, Satan departed from the face of the Lord and he struck Job with a very serious ulcer from the sole of the foot all the way to the crown of his head.

{2:8} qui testa saniem radebat, sedens in sterquilinio.
{2:8} So he took a shard of earthenware and scraped the discharge, while sitting on a heap of refuse.

{2:9} Dixit autem illi uxor sua: Adhuc tu permanes in simplicitate tua? benedic Deo et morere.
{2:9} But his wife said to him, “Do you still continue in your simplicity? Bless God and die.”

~ Job’s wife says, ‘Bless God,’ but she means, ‘Curse God.’ The expression ‘Curse God’ is so reprehensible to the devout that they would express this idea by saying ‘Bless God,’ not wanting to even speak the word.

{2:10} Qui ait ad illam: Quasi una de stultis mulieribus locuta es: si bona suscepimus de manu Dei, mala quare non suscipiamus? in omnibus his non peccavit Iob labiis suis.
{2:10} He said to her, “You have spoken like one of the foolish wives. If we accepted good things from the hand of God, why should we not accept bad things?” In all this, Job did not sin with his lips.

{2:11} Igitur audientes tres amici Iob omne malum, quod accidisset ei, venerunt singuli de loco suo, Eliphaz Themanites, et Baldad Suhites, et Sophar Naamathites. Condixerant enim, ut pariter venientes visitarent eum, et consolarentur.
{2:11} And so, three friends of Job, hearing about all the evil that had befallen him, arrived, each one from his own place, Eliphaz the Themanite, and Baldad the Suhite, and Zophar the Naamathite. For they had agreed to come together to visit and console him.

{2:12} Cumque elevassent procul oculos suos, non cognoverunt eum, et exclamantes ploraverunt, scissisque vestibus sparserunt pulverem super caput suum in cælum.
{2:12} And when they had raised up their eyes from a distance, they did not recognize him, and, crying out, they wept, and, tearing their garments, they scattered dust over their heads into the sky.

{2:13} Et sederunt cum eo in terra septem diebus et septem noctibus, et nemo loquebatur ei verbum: videbant enim dolorem esse vehementem.
{2:13} And they sat with him on the ground for seven days and seven nights, and no one spoke a word to him, for they saw that his sorrow was very great.

[Liber Iob 3]
[The Book of Job 3]

{3:1} Post hæc aperuit Iob os suum, et maledixit diei suo,
{3:1} After this, Job opened his mouth and cursed his day,

{3:2} et locutus est.
{3:2} and this is what he said:

{3:3} Pereat dies in qua natus sum, et nox in qua dictum est: Conceptus est homo.
{3:3} May the day perish on which I was born, and the night, in which it was said, “A man has been conceived.”

{3:4} Dies ille vertatur in tenebras, non requirat eum Deus desuper, et non illustretur lumine.
{3:4} May that day be turned into darkness, may God not seek it from above, and may light not illuminate it.

{3:5} Obscurent eum tenebræ et umbra mortis, occupet eum caligo, et involvatur amaritudine.
{3:5} Let darkness and the shadow of death obscure it, let a fog overtake it, and let it be enveloped in bitterness.

{3:6} Noctem illam tenebrosus turbo possideat, non computetur in diebus anni, nec numeretur in mensibus:
{3:6} Let a whirlwind of darkness take hold of that night, let it not be counted in the days of the year, nor numbered in the months.

{3:7} Sit nox illa solitaria, nec laude digna:
{3:7} May that night be alone and unworthy of praise.

{3:8} Maledicant ei qui maledicunt diei, qui parati sunt suscitare Leviathan:
{3:8} May they curse it, who curse the day, who are prepared to awaken a leviathan.

{3:9} Obtenebrentur stellæ caligine eius: expectet lucem et non videat, nec ortum surgentis auroræ:
{3:9} Let the stars be concealed with its darkness. Let it expect light, and not see it, nor the rising of the dawn in the East.

{3:10} Quia non conclusit ostia ventris, qui portavit me, nec abstulit mala ab oculis meis.
{3:10} For it did not close the doors of the womb that bore me, nor take away evils from my eyes.

{3:11} Quare non in vulva mortuus sum, egressus ex utero non statim perii?
{3:11} Why did I not die in the womb? Having left the womb, why did I not immediately perish?

{3:12} Quare exceptus genibus? cur lactatus uberibus?
{3:12} Why was I received upon the knees? Why was I suckled at the breasts?

{3:13} Nunc enim dormiens silerem, et somno meo requiescerem:
{3:13} For by now, I should have been sleeping silently, and taking rest in my sleep

{3:14} Cum regibus et consulibus terræ, qui ædificant sibi solitudines:
{3:14} with the kings and consuls of the earth, who build themselves solitudes,

{3:15} Aut cum principibus, qui possident aurum, et replent domos suas argento:
{3:15} either with princes, who possess gold and fill their houses with silver,

{3:16} Aut sicut abortivum absconditum non subsisterem, vel qui concepti non viderunt lucem.
{3:16} or, like a hidden miscarriage, I should not have continued, just like those who, being conceived, have not seen the light.

{3:17} Ibi impii cessaverunt a tumultu, et ibi requieverunt fessi robore.
{3:17} There the impious cease from rebellion, and there the wearied in strength take rest.

{3:18} Et quondam vincti pariter sine molestia, non audierunt vocem exactoris.
{3:18} And at such times, having been bound together without difficulty, they have not heard the voice of the bailiff.

~ The word ‘exactoris’ can mean bailiff or tax collector (as in a subsequent verse). Since this word is here used metaphorically, it is difficult to say which word would be the best translation. Job is referring to the dead, who do not hear the voice of ... tax collectors and government officials on earth ... or, perhaps, those in charge of their incarceration (in Purgatory?) in the afterlife.

{3:19} Parvus et magnus ibi sunt, et servus liber a domino suo.
{3:19} The small and great are there, and the servant is free from his master.

{3:20} Quare misero data est lux, et vita his, qui in amaritudine animæ sunt?
{3:20} Why is light given to the miserable, and life to those who are in bitterness of soul,

{3:21} qui expectant mortem, et non venit, quasi effodientes thesaurum:
{3:21} who expect death, and it does not arrive, like those who dig for treasure

{3:22} Gaudentque vehementer cum invenerint sepulchrum.
{3:22} and who rejoice greatly when they have found the grave,

{3:23} Viro cuius abscondita est via, et circumdedit eum Deus tenebris?
{3:23} to a man whose way is hidden and whom God has surrounded with darkness?

{3:24} Antequam comedam suspiro: et tamquam inundantes aquæ, sic rugitus meus:
{3:24} Before I eat, I sigh; and like overflowing waters, so is my howl,

{3:25} Quia timor, quem timebam, evenit mihi: et quod verebar accidit.
{3:25} for the terror that I feared has happened to me, and so has the dread befallen me.

{3:26} Nonne dissimulavi? nonne silui? nonne quievi? et venit super me indignatio.
{3:26} Have I not remained hidden? Have I not kept silence? Have I not remained calm? Yet indignation has overcome me.

[Liber Iob 4]
[The Book of Job 4]

{4:1} Respondens autem Eliphaz Themanites, dixit:
{4:1} But Eliphaz the Themanite, answering, said:

{4:2} Si cœperimus loqui tibi, forsitan moleste accipies, sed conceptum sermonem tenere quis poterit?
{4:2} If we start to speak to you, perhaps you will take it badly, but who can hold back the words he has conceived?

{4:3} Ecce docuisti multos, et manus lassas roborasti:
{4:3} Behold, you have taught many, and you have strengthened weary hands.

{4:4} Vacillantes confirmaverunt sermones tui, et genua trementia confortasti:
{4:4} Your words have reassured the wavering, and you have fortified the trembling knees.

{4:5} Nunc autem venit super te plaga, et defecisti: tetigit te, et conturbatus es.
{4:5} But now the scourge has overcome you, and you falter. It has touched you, and you are disturbed.

{4:6} Ubi est timor tuus, fortitudo tua, patientia tua, et perfectio viarum tuarum?
{4:6} Where is your reverence, your fortitude, your patience, and the perfection of your ways?

~ The word ‘timor’ is usually translated as ‘fear,’ but, in this context, it refers to the reverence or awe for God; i.e. ‘fear of God.’

{4:7} Recordare obsecro te, quis umquam innocens periit? aut quando recti deleti sunt?
{4:7} Consider this, I beg you: who ever perished being innocent? Or when have the righteous been destroyed?

{4:8} Quin potius vidi eos, qui operantur iniquitatem, et seminant dolores, et metunt eos,
{4:8} In fact, I have instead seen those who work iniquity and who sow resentments, reap them,

{4:9} Flante Deo perisse, et spiritu iræ eius esse consumptos:
{4:9} perishing by the breath of God, and being consumed by the wrath of his spirit.

{4:10} Rugitus leonis, et vox leænæ, et dentes catulorum leonum contriti sunt.
{4:10} The roaring of the lion, and the voice of the lioness, and the teeth of young lions have been worn away.

{4:11} Tigris periit, eo quod non haberet prædam, et catuli leonis dissipati sunt.
{4:11} The tiger has perished because it does not have prey, and the young lions have been scattered.

{4:12} Porro ad me dictum est verbum absconditum, et quasi furtive suscepit auris mea venas susurri eius.
{4:12} Furthermore, a word was spoken to me in secret, and, as if by theft, my ears received the pulse of its whisper.

{4:13} In horrore visionis nocturnæ, quando solet sopor occupare homines,
{4:13} In the horror of a vision by night, when men are accustomed to be overtaken by a deep sleep,

{4:14} Pavor tenuit me, et tremor, et omnia ossa mea perterrita sunt:
{4:14} fear and trembling seized me and all my bones were terrified.

{4:15} Et cum spiritus me præsente transiret, inhorruerunt pili carnis meæ.
{4:15} And when a spirit passed before me, the hair on my body stood up.

{4:16} Stetit quidam, cuius non agnoscebam vultum, imago coram oculis meis, et vocem quasi auræ lenis audivi.
{4:16} There appeared an image before my eyes, someone whose face I did not recognize, and I heard a voice like a gentle breeze.

{4:17} Numquid homo, Dei comparatione iustificabitur, aut Factore suo purior erit vir?
{4:17} Should man be justified in relation to God, or will a man be more pure than his Maker?

{4:18} Ecce qui serviunt ei, non sunt stabiles, et in angelis suis reperit pravitatem:
{4:18} Behold, those who serve him are not steadfast, and in his angels he finds imperfection.

{4:19} Quanto magis hi qui habitant domos luteas, qui terrenum habent fundamentum, consumentur velut a tinea?
{4:19} How much more will those who live in houses of clay, which have an earthly foundation, be consumed like the moth?

{4:20} De mane usque ad vesperam succidentur: et quia nullus intelligit, in æternum peribunt.
{4:20} From morning all the way to evening, they will be cut down, and because no one understands, they will be destroyed without ceasing.

{4:21} Qui autem reliqui fuerint, auferentur ex eis: morientur, et non in sapientia.
{4:21} But those who are left behind will be taken away from them; they will die, and not in wisdom.

[Liber Iob 5]
[The Book of Job 5]

{5:1} Voca ergo, si est qui tibi respondeat, et ad aliquem sanctorum convertere.
{5:1} Therefore call, if there are any who will respond to you, and turn to one or another of the saints.

{5:2} Vere stultum interficit iracundia, et parvulum occidit invidia.
{5:2} Truly, anger condemns the foolish to death, and envy kills the petty.

{5:3} Ego vidi stultum firma radice, et maledixi pulchritudini eius statim.
{5:3} I have seen a fool with a strong root, and I have cursed his excellence without hesitation.

{5:4} Longe fient filii eius a salute, et conterentur in porta, et non erit qui eruat.
{5:4} His sons will be far from prosperity and will be crushed at the gate, and there will be none who can rescue them.

~ The expression ‘crushed at the gate’ may refer to an unfortunate outcome when they are being judged in court, for the ancient equivalent of the court case took place at the gates of the city, where the public could take notice of the event.

{5:5} Cuius messem famelicus comedet, et ipsum rapiet armatus, et bibent sitientes divitias eius.
{5:5} Their harvest, the starving will eat. The armed man will rob him, and the thirsty will drink his resources.

{5:6} Nihil in terra sine causa fit, et de humo non oritur dolor.
{5:6} Nothing on earth occurs without a reason, and sorrow does not rise from the earth.

{5:7} Homo nascitur ad laborem, et avis ad volatum.
{5:7} Man is born to labor, and the bird to fly.

{5:8} Quam ob rem ego deprecabor Dominum, et ad Deum ponam eloquium meum:
{5:8} Therefore, because of this, I will beg the Lord, and place my eloquence before God.

{5:9} Qui facit magna et inscrutabilia et mirabilia absque numero:
{5:9} He does great and unfathomable and miraculous things without number.

{5:10} Qui dat pluviam super faciem terræ, et irrigat aquis universa:
{5:10} He gives rain over the face of the earth and irrigates all things with the waters.

{5:11} Qui ponit humiles in sublime, et mœrentes erigit sospitate:
{5:11} He places the humble on high and encourages the grieving towards health.

{5:12} Qui dissipat cogitationes malignorum, ne possint implere manus eorum quod cœperant:
{5:12} He dispels the thoughts of the spiteful, lest their hands be able to complete what they had begun.

{5:13} Qui apprehendit sapientes in astutia eorum, et consilium pravorum dissipat:
{5:13} He catches the wise in their cleverness and dissipates the counsel of the perverse.

{5:14} Per diem incurrent tenebras, et quasi in nocte sic palpabunt in meridie.
{5:14} They will encounter darkness in the daytime, and they will grope at midday just as in the night.

~ This verse refers to the Three Days of Darkness (late 2039 or early 2040 A.D.) and the next verse refers to events after it.

{5:15} Porro salvum faciet egenum a gladio oris eorum, et de manu violenti pauperem.
{5:15} Thereafter, he will act to save the needy from the sword of their mouth, and the poor from the hand of the violent.

{5:16} Et erit egeno spes, iniquitas autem contrahet os suum.
{5:16} And there will be hope for those in need, for iniquity will diminish its speech.

{5:17} Beatus homo qui corripitur a Deo: increpationem ergo Domini ne reprobes:
{5:17} Blessed is the man whom God corrects; therefore, do not reject the chastisement of the Lord.

{5:18} Quia ipse vulnerat, et medetur: percutit, et manus eius sanabunt.
{5:18} For he wounds and he cures; he strikes and his hands will heal.

{5:19} In sex tribulationibus liberabit te, et in septima non tangent te malum.
{5:19} He will deliver you into six tribulations, and in the seventh, evil will not touch you.

~ The ‘six tribulations’ could also be translated as ‘six years of tribulation.’ The translation ‘six years’ is a loose translation which favors the meaning of the passage over the literal wording. The six years of tribulation refers to the six plus years of the Antichrist’s reign. In the seventh year of the Antichrist’s reign, he will be defeated; he will not complete the seventh year of his reign. The Antichrist’s reign is from 2430/2431 to 2437 A.D. The true Christ will return in 2437 A.D.
(Compare this translation to the translation, in the book of Daniel, where the text says seventy groups of seven, but the usual translation is seventy weeks of years.)

{5:20} In fame eruet te de morte, et in bello de manu gladii.
{5:20} During famine, he will rescue you from death, and during war, from the hand of the sword.

{5:21} A flagello linguæ absconderis, et non timebis calamitatem cum venerit.
{5:21} You will be hidden from the scourge of the tongue, and you will not fear calamity when it arrives.

{5:22} In vastitate, et fame ridebis, et bestias terræ non formidabis.
{5:22} In desolation and in famine, you will laugh, and you will not dread the beasts of the earth.

{5:23} Sed cum lapidibus regionum pactum tuum, et bestiæ terræ pacificæ erunt tibi.
{5:23} For you are in harmony with the stones of the land, and the beasts of the earth will make peace with you.

{5:24} Et scies quod pacem habeat tabernaculum tuum, et visitans speciem tuam, non peccabis.
{5:24} And you will know that your home has peace, and, concerning your appearance, you will not sin.

{5:25} Scies quoque quoniam multiplex erit semen tuum, et progenies tua quasi herba terræ.
{5:25} Likewise, you will know that your offspring will be manifold and your progeny will be like the grass of the earth.

{5:26} Ingredieris in abundantia sepulchrum, sicut infertur acervus tritici in tempore suo.
{5:26} You will enter the grave with abundance, just as a crop of wheat is gathered in its time.

{5:27} Ecce, hoc, ut investigavimus, ita est: quod auditum, mente pertracta.
{5:27} Behold, this is just as we have found it, which you have heard; walk it through your mind.

[Liber Iob 6]
[The Book of Job 6]

{6:1} Respondens autem Iob, dixit:
{6:1} But Job, responding, said:

{6:2} Utinam appenderentur peccata mea, quibus iram merui: et calamitas, quam patior, in statera.
{6:2} I wish that my sins, for which I deserve wrath, and the calamity that I endure, were weighed out on a balance.

{6:3} Quasi arena maris hæc gravior appareret: unde et verba mea dolore sunt plena:
{6:3} Compared to the sand of the sea, they would appear heavier, and so my words are full of sorrow.

{6:4} Quia sagittæ Domini in me sunt, quarum indignatio ebibit spiritum meum, et terrores Domini militant contra me.
{6:4} For the arrows of the Lord are in me, my spirit drinks of their indignation, and the terrors of the Lord are soldiers against me.

{6:5} Numquid rugiet onager cum habuerit herbam? aut mugiet bos cum ante præsepe plenum steterit?
{6:5} Will the wild ass bray when he has grass? Or will the ox bellow when he stands before a full manger?

~ Numquid introduces a questions whose answer is expected to be “no.”

{6:6} Aut poterit comedi insulsum, quod non est sale conditum? aut potest aliquis gustare, quod gustatum affert mortem?
{6:6} Or can one eat bland food, which is not seasoned with salt? Or can anyone taste that which, if tasted, causes death?

{6:7} Quæ prius nolebat tangere anima mea, nunc præ angustia, cibi mei sunt.
{6:7} The things that my soul was unwilling to touch before, now, because of anguish, are my foods.

{6:8} Quis det ut veniat petitio mea: et quod expecto, tribuat mihi Deus?
{6:8} Who will grant that my petition may arrive and that God may bestow on me what I expect,

{6:9} Et qui cœpit, ipse me conterat: solvat manum suam, et succidat me?
{6:9} and that he who, at first, had crushed me, will let loose his hand and cut me down?

{6:10} Et hæc mihi sit consolatio ut affligens me dolore, non parcat, nec contradicam sermonibus Sancti.
{6:10} And may this be my consolation, that in afflicting me with sorrow, although he might not be lenient with me, I still do not contradict the words of the Holy One.

{6:11} Quæ est enim fortitudo mea ut sustineam? aut quis finis meus, ut patienter agam?
{6:11} For what is my strength, that I may continue? Or what is my goal, so that I may act patiently?

{6:12} Nec fortitudo lapidum fortitudo mea, nec caro mea ænea est.
{6:12} My strength is not the strength of stones, nor is my flesh made of bronze.

{6:13} Ecce, non est auxilium mihi in me, et necessarii quoque mei recesserunt a me.
{6:13} Behold, there is no help for me in myself, and my loved ones also have withdrawn from me.

{6:14} Qui tollit ab amico suo misericordiam, timorem Domini derelinquit.
{6:14} He who takes away mercy from his friend, abandons the fear of the Lord.

{6:15} Fratres mei præterierunt me, sicut torrens qui raptim transit in convallibus.
{6:15} My brethren have disregarded me, like a torrent that passes swiftly through the steep valleys.

{6:16} Qui timent pruinam, irruet super eos nix.
{6:16} Those who fear frost, snow will rush over them.

{6:17} Tempore, quo fuerint dissipati, peribunt: et ut incaluerit, solventur de loco suo.
{6:17} At that time, when they are scattered, they will perish, and when it becomes hot, they will be freed from their place.

{6:18} Involutæ sunt semitæ gressuum eorum: ambulabunt in vacuum, et peribunt.
{6:18} The paths of their steps are entangled; they will walk in vain and will perish.

{6:19} Considerate semitas Thema, itinera Saba, et expectate paulisper.
{6:19} Consider the paths of Thema, the ways of Saba, and wait a little while.

{6:20} Confusi sunt, quia speravi: venerunt quoque usque ad me, et pudore cooperti sunt.
{6:20} They have been thrown into confusion, just as I had hoped; they have even come to me and are overwhelmed with shame.

{6:21} Nunc venistis: et modo videntes plagam meam timetis.
{6:21} Now you have arrived, and merely by seeing my affliction, you are afraid.

{6:22} Numquid dixi: Afferte mihi, et de substantia vestra donate mihi?
{6:22} Did I say: “Bring to me and give to me from your necessities?”

{6:23} Vel, Liberate me de manu hostis, et de manu robustorum eruite me?
{6:23} or, “Free me from the hand of the enemy and rescue me from the hand of the strong?”

{6:24} Docete me, et ego tacebo: et siquid forte ignoravi, instruite me.
{6:24} Teach me, and I will be silent, and if by chance I have been ignorant of anything, instruct me.

{6:25} Quare detraxistis sermonibus veritatis, cum e vobis nullus sit qui possit arguere me?
{6:25} Why have you diminished the words of truth, when there is none of you who is able to offer proof against me?

{6:26} Ad increpandum tantum eloquia concinnatis, et in ventum verba profertis.
{6:26} You prepare speeches as so much noise, and you offer words into the wind.

{6:27} Super pupillum irruitis, et subvertere nitimini amicum vestrum.
{6:27} You encroach upon the orphan, and you strive to undermine your friend.

{6:28} Verumtamen quod cœpistis explete: præbete aurem, et videte an mentiar.
{6:28} Such is true, so finish what you have begun. Listen closely, and see if I lie.

{6:29} Respondete obsecro absque contentione: et loquentes id quod iustum est, iudicate.
{6:29} Respond, I beg you, without contention, and, speaking what is just, pass judgment.

{6:30} Et non invenietis in lingua mea iniquitatem, nec in faucibus meis stultitia personabit.
{6:30} And you will not find iniquity on my tongue, nor will foolishness resound in my throat.

[Liber Iob 7]
[The Book of Job 7]

{7:1} Militia est vita hominis super terram: et sicut dies mercenarii, dies eius.
{7:1} The life of a man on the earth is a battle, and his days are like the days of a hired hand.

{7:2} Sicut servus desiderat umbram, et sicut mercenarius præstolatur finem operis sui:
{7:2} Just as a servant desires the shade, and just as the hired hand looks forward to the end of his work,

{7:3} Sic et ego habui menses vacuos, et noctes laboriosas enumeravi mihi.
{7:3} so also have I had empty months and have counted my burdensome nights.

{7:4} Si dormiero, dicam: Quando consurgam? et rursum expectabo vesperam, et replebor doloribus usque ad tenebras.
{7:4} If I lie down to sleep, I will say, “When will I rise?” And next I will hope for the evening and will be filled with sorrows even until darkness.

{7:5} Induta est caro mea putredine et sordibus pulveris, cutis mea aruit, et contracta est.
{7:5} My flesh is clothed with particles of rottenness and filth; my skin is dried up and tightened.

{7:6} Dies mei velocius transierunt quam a texente tela succiditur, et consumpti sunt absque ulla spe.
{7:6} My days have passed by more quickly than threads are cut by a weaver, and they have been consumed without any hope.

{7:7} Memento quia ventus est vita mea, et non revertetur oculus meus ut videat bona.
{7:7} Remember that my life is wind, and my eye will not return to see good things.

{7:8} Nec aspiciet me visus hominis: oculi tui in me, et non subsistam.
{7:8} Neither will the sight of man gaze upon me; your eyes are upon me, and I will not endure.

{7:9} Sicut consumitur nubes, et pertransit: sic qui descenderit ad inferos, non ascendet.
{7:9} Just as a cloud is consumed and passes away, so he who descends to hell will not ascend.

~ The word ‘infernos’ can mean hell or, more generally, ‘the underworld.’

{7:10} Nec revertetur ultra in domum suam, neque cognoscet eum amplius locus eius.
{7:10} He will not return again to his house, nor will his own place know him any longer.

{7:11} Quapropter et ego non parcam ori meo, loquar in tribulatione spiritus mei: confabulabor cum amaritudine animæ meæ.
{7:11} And because of this, I will not restrain my mouth. I will speak in the affliction of my spirit. I will converse from the bitterness of my soul.

{7:12} Numquid mare ego sum, aut cetus, quia circumdedisti me carcere?
{7:12} Am I an ocean or a whale, that you have encircled me in a prison?

{7:13} Si dixero: Consolabitur me lectulus meus, et relevabor loquens mecum in strato meo:
{7:13} If I say, “My bed will comfort me, and I will find rest, speaking with myself on my blanket,”

{7:14} Terrebis me per somnia, et per visiones horrore concuties.
{7:14} then you will frighten me with dreams, and strike dread through visions,

{7:15} Quam ob rem elegit suspendium anima mea, et mortem ossa mea.
{7:15} so that, because of these things, my soul would choose hanging, and my bones, death.

{7:16} Desperavi, nequaquam ultra iam vivam: parce mihi, nihil enim sunt dies mei.
{7:16} I despair; by no means will I live any longer. Spare me, for my days are nothing.

{7:17} Quid est homo, quia magnificas eum? aut quid apponis erga eum cor tuum?
{7:17} What is man, that you should praise him? Or why do you place your heart near him?

{7:18} Visitas eum diluculo, et subito probas illum:
{7:18} You visit him at dawn, and you test him unexpectedly.

{7:19} Usquequo non parcis mihi, nec dimittis me ut glutiam salivam meam?
{7:19} How long will you not spare me, nor release me to ingest my saliva?

{7:20} Peccavi, quid faciam tibi o custos hominum? quare posuisti me contrarium tibi, et factus sum mihimetipsi gravis?
{7:20} I have sinned; what should I do for you, O keeper of men? Why have you set me against you, so that I have become burdensome even to myself?

{7:21} Cur non tollis peccatum meum, et quare non aufers iniquitatem meam? ecce, nunc in pulvere dormiam: et si mane me quæsieris, non subsistam.
{7:21} Why do you not steal away my sin, and why do you not sweep away my iniquity? Behold, now I will sleep in the dust, and if you seek me in the morning, I will not remain.

~ Or, ‘why do you not steal away my sin...’ The word ‘tollis’ can also mean to steal. Again, aufers can mean to steal. Job is suggesting that God take away his sin, even if it is not fitting, even if it were analogous to stealing.

[Liber Iob 8]
[The Book of Job 8]

{8:1} Respondens autem Baldad Suhites, dixit:
{8:1} But Baldad the Suhite, responding, said:

{8:2} Usquequo loqueris talia, et spiritus multiplex sermones oris tui?
{8:2} How long will you speak this way, so that the words of your mouth are like a changeable wind?

{8:3} Numquid Deus supplantat iudicium? aut Omnipotens subvertit quod iustum est?
{8:3} Does God supplant judgment, or does the Almighty subvert that which is just?

{8:4} Etiam si filii tui peccaverunt ei, et dimisit eos in manu iniquitatis suæ:
{8:4} And if now your children have sinned against him, and he has dismissed them into the power of their iniquity,

{8:5} Tu tamen si diluculo consurrexeris ad Deum, et Omnipotentem fueris deprecatus:
{8:5} even so, you should arise early to God, so as to beseech the Almighty.

{8:6} Si mundus et rectus incesseris, statim evigilabit ad te, et pacatum reddet habitaculum iustitiæ tuæ:
{8:6} If you approach with purity and honesty, he will quickly be attentive to you, and a peaceful life will repay your righteousness,

{8:7} In tantum, ut si priora tua fuerint parva, et novissima tua multiplicentur nimis.
{8:7} so much so that, if your former things were small, your latter things would be multiplied greatly.

{8:8} Interroga enim generationem pristinam, et diligenter investiga patrum memoriam:
{8:8} For inquire of the earliest generation, and investigate diligently the history of the fathers,

{8:9} (Hesterni quippe sumus, et ignoramus quoniam sicut umbra dies nostri sunt super terram.)
{8:9} (of course, we are but of yesterday and are ignorant that our days on earth are like a shadow,)

{8:10} Et ipsi docebunt te: loquentur tibi, et de corde suo proferent eloquia.
{8:10} and they will teach you; they will speak with you and will offer you the eloquence of their hearts.

{8:11} Numquid vivere potest scirpus absque humore? aut crescere carectum sine aqua?
{8:11} Can the marsh plant live without moisture? Or can sedges grow without water?

{8:12} Cum adhuc sit in flore, nec carpatur manu, ante omnes herbas arescit:
{8:12} When it is still in flower, and has not been pulled up by hand, it withers before all other plants.

{8:13} Sic viæ omnium, qui obliviscuntur Deum, et spes hypocritæ peribit:
{8:13} Just so are the ways of all who forget God, and the hope of the hypocrite will perish.

{8:14} Non ei placebit vecordia sua, et sicut tela aranearum fiducia eius.
{8:14} His frenzy will not please him, and his faith will be like a spider’s web.

{8:15} Innitetur super domum suam, et non stabit: fulciet eam, et non consurget:
{8:15} He will lean on his house, and it will not stand; he will prop it up, but it will not rise.

{8:16} Humectus videtur antequam veniat Sol, et in ortu suo germen eius egredietur.
{8:16} He seems to have moisture before the sun arrives; and at sunrise, his sprout shoots forth.

{8:17} Super acervum petrarum radices eius densabuntur, et inter lapides commorabitur.
{8:17} His roots will crowd together over a heap of stones, and among the stones he will remain.

{8:18} Si absorbuerit eum de loco suo, negabit eum, et dicet: Non novi te.
{8:18} If someone is devoured right beside him, he will deny him and will say: “I do not know you.”

{8:19} Hæc est enim lætitia viæ eius, ut rursum de terra alii germinentur.
{8:19} For this is the benefit of his way, that others in turn may spring up from the earth.

~ Or, ‘this is the happiness of his way.’

{8:20} Deus non proiiciet simplicem, nec porriget manum malignis:
{8:20} God will not discard the simple, nor will he extend his hand to the spiteful,

{8:21} Donec impleatur risu os tuum, et labia tua iubilo.
{8:21} even until your mouth is filled with laughter and your lips with rejoicing.

{8:22} Qui oderunt te, induentur confusione: et tabernaculum impiorum non subsistet.
{8:22} Those who hate you, will be clothed with confusion, and the tabernacle of the impious will not continue.

[Liber Iob 9]
[The Book of Job 9]

{9:1} Et respondens Iob, ait:
{9:1} And Job, responding, said:

{9:2} Vere scio quod ita sit, et quod non iustificetur homo compositus Deo.
{9:2} Truly, I know that it is so, and that man cannot be justified compared with God.

{9:3} Si voluerit contendere cum eo, non poterit ei respondere unum pro mille.
{9:3} If he chooses to contend with him, he is not able to respond to him once out of a thousand times.

{9:4} Sapiens corde est, et fortis robore: quis restitit ei, et pacem habuit?
{9:4} He is understanding in heart and mighty in strength; who has resisted him and yet had peace?

{9:5} Qui transtulit montes, et nescierunt hi quos subvertit in furore suo.
{9:5} He has moved mountains, and those whom he overthrew in his fury did not know it.

{9:6} Qui commovet terram de loco suo, et columnæ eius concutiuntur.
{9:6} He shakes the earth out of its place and its pillars tremble.

{9:7} Qui præcipit Soli, et non oritur: et stellas claudit quasi sub signaculo:
{9:7} He commands the sun and it does not rise, and he closes the stars as if under a seal.

{9:8} Qui extendit cælos solus, et graditur super fluctus maris.
{9:8} He alone extends the heavens, and he walks upon the waves of the sea.

{9:9} Qui facit Arcturum, et Oriona, et Hyadas, et interiora austri.
{9:9} He fashions Arcturus, and Orion, and Hyades, and the interior of the south.

{9:10} Qui facit magna, et incomprehensibilia, et mirabilia, quorum non est numerus.
{9:10} He accomplishes great and incomprehensible and miraculous things, which cannot be numbered.

{9:11} Si venerit ad me, non videbo eum: si abierit, non intelligam.
{9:11} If he approaches me, I will not see him; if he departs, I will not understand.

{9:12} Si repente interroget, quis respondebit ei? vel quis dicere potest: Cur ita facis?
{9:12} If he suddenly should question, who will answer him? Or who can say, “Why did you do so?”

{9:13} Deus, cuius iræ nemo resistere potest, et sub quo curvantur qui portant orbem.
{9:13} God, whose wrath no one is able to resist, and under whom they bend who carry the world,

{9:14} Quantus ergo sum ego, ut respondeam ei, et loquar verbis meis cum eo?
{9:14} what am I then, that I should answer him and exchange words with him?

{9:15} Qui etiam si habuero quippiam iustum, non respondebo, sed meum iudicem deprecabor.
{9:15} And if I now have any justice, I will not respond, but will beseech my judge.

{9:16} Et cum invocantem exaudierit me, non credo quod audierit vocem meam.
{9:16} And if he should listen to me when I call, I would not believe that he had heard my voice.

{9:17} In turbine enim conteret me, et multiplicabit vulnera mea etiam sine causa.
{9:17} For he will crush me in a whirlwind and multiply my wounds, even without cause.

{9:18} Non concedit requiescere spiritum meum, et implet me amaritudinibus.
{9:18} He does not permit my spirit to rest, and he fills me with bitterness.

{9:19} Si fortitudo quæritur, robustissimus est: si æquitas iudicii, nemo audet pro me testimonium dicere.
{9:19} If strength is sought, he is most strong; if equity in judgment, no one would dare to give testimony for me.

{9:20} Si iustificare me voluero, os meum condemnabit me: si innocentem ostendero, pravum me comprobabit.
{9:20} If I wanted to justify myself, my own mouth will condemn me; if I would reveal my innocence, he would prove me depraved.

{9:21} Etiam si simplex fuero, hoc ipsum ignorabit anima mea, et tædebit me vitæ meæ.
{9:21} And if I now became simple, my soul would be ignorant even of this, and my life would weary me.

{9:22} Unum est quod locutus sum, et innocentem et impium ipse consumit.
{9:22} There is one thing that I have said: both the innocent and the impious he consumes.

{9:23} Si flagellat, occidat semel, et non de pœnis innocentum rideat.
{9:23} If he scourges, let him kill all at once, and not laugh at the punishment of the innocent.

{9:24} Terra data est in manus impii, vultum iudicum eius operit: quod si non ille est, quis ergo est?
{9:24} Since the earth has been given into the hand of the impious, he covers the face of its judges; for if it is not him, then who is it?

{9:25} Dies mei velociores fuerunt cursore: fugerunt, et non viderunt bonum.
{9:25} My days have been swifter than a messenger; they have fled and have not seen goodness.

{9:26} Pertransierunt quasi naves poma portantes, sicut aquila volans ad escam.
{9:26} They have passed by like ships carrying fruits, just like an eagle flying to food.

~ Ships carrying fruits must travel quickly and without delay, because fruit is perishable.

{9:27} Cum dixero: Nequaquam ita loquar: commuto faciem meam, et dolore torqueor.
{9:27} If I say: “By no means will I speak this way.” I change my face and I am tortured with sorrow.

{9:28} Verebar omnia opera mea, sciens quod non parceres delinquenti.
{9:28} I have dreaded all my works, knowing that you did not spare the offender.

{9:29} Si autem et sic impius sum, quare frustra laboravi?
{9:29} Yet, if I am also just as impious, why have I labored in vain?

{9:30} Si lotus fuero quasi aquis nivis, et fulserit velut mundissimæ manus meæ:
{9:30} If I had been washed with snow-like waters, and my hands were shining like the cleanest thing,

{9:31} Tamen sordibus intinges me, et abominabuntur me vestimenta mea.
{9:31} yet you would plunge me in filth, and my own garments would abhor me.

{9:32} Neque enim viro qui similis mei est, respondebo: nec qui mecum in iudicio ex æquo possit audiri.
{9:32} For even I would not answer a man who were like myself, nor one who could be heard with me equally in judgment.

{9:33} Non est qui utrumque valeat arguere, et ponere manum suam in ambobus.
{9:33} There is no one who could both prevail in argument and in placing his hand between the two.

{9:34} Auferat a me virgam suam, et pavor eius non me terreat.
{9:34} Let him take his staff away from me, and let not the fear of him terrify me.

{9:35} Loquar, et non timebo eum: neque enim possum metuens respondere.
{9:35} I will speak and I will not fear him, for in fearfulness I am not able to respond.

[Liber Iob 10]
[The Book of Job 10]

{10:1} Tædet animam meam vitæ meæ, dimittam adversum me eloquium meum, loquar in amaritudine animæ meæ.
{10:1} My soul is weary of my life. I will release my words against myself. I will speak in the bitterness of my soul.

{10:2} Dicam Deo: Noli me condemnare: indica mihi cur me ita iudices.
{10:2} I will say to God: Do not be willing to condemn me. Reveal to me why you judge me this way.

{10:3} Numquid bonum tibi videtur, si calumnieris me, et opprimas me opus manuum tuarum, et consilium impiorum adiuves?
{10:3} Does it seem good to you, if you find fault with me and oppress me, the work of your own hands, and assist the counsel of the impious?

{10:4} Numquid oculi carnei tibi sunt: aut sicut videt homo, et tu videbis?
{10:4} Do you have bodily eyes? Or, just as man sees, will you see?

{10:5} Numquid sicut dies hominis dies tui, et anni tui sicut humana sunt tempora,
{10:5} Are your days just like the days of man, and are your years as the times of humans,

{10:6} Ut quæras iniquitatem meam, et peccatum meum scruteris?
{10:6} so that you would inquire about my iniquity and examine my sin?

{10:7} Et scias quia nihil impium fecerim, cum sit nemo qui de manu tua possit eruere.
{10:7} And you know that I have done nothing impious, yet there is no one who can deliver from your hand.

{10:8} Manus tuæ fecerunt me, et plasmaverunt me totum in circuitu: et sic repente præcipitas me?
{10:8} Your hands have made me and formed me all around, and, in this way, do you suddenly throw me away?

{10:9} Memento quæso quod sicut lutum feceris me, et in pulverem reduces me.
{10:9} Remember, I ask you, that you have fashioned me like clay, and you will reduce me to dust.

{10:10} Nonne sicut lac mulsisti me, et sicut caseum me coagulasti?
{10:10} Have you not extracted me like milk and curdled me like cheese?

{10:11} Pelle et carnibus vestisti me: ossibus et nervis compegisti me.
{10:11} You have clothed me with skin and flesh. You have put me together with bones and nerves.

{10:12} Vitam et misericordiam tribuisti mihi, et visitatio tua custodivit spiritum meum.
{10:12} You have assigned to me life and mercy, and your visitation has preserved my spirit.

{10:13} Licet hæc celes in corde tuo, tamen scio quia universorum memineris.
{10:13} Though you may conceal this in your heart, yet I know that you remember everything.

{10:14} Si peccavi, et ad horam pepercisti mihi: cur ab iniquitate mea mundum me esse non pateris?
{10:14} If I have sinned, and you have spared me for an hour, why do you not endure me to be clean from my iniquity?

{10:15} Et si impius fuero, væ mihi est: et si iustus, non levabo caput, saturatus afflictione et miseria.
{10:15} And if I should be impious, woe to me, and if I should be just, I will not lift up my head, being drenched with affliction and misery.

{10:16} Et propter superbiam quasi leænam capies me, reversusque mirabiliter me crucias.
{10:16} And because of pride, you will seize me like a lioness, and having returned, you torment me to an extraordinary degree.

~ The word ‘mirabile’ (upon which the word ‘mirabiliter’ is based) usually is translated as wonders or even miracles. It refers to something extraordinary. Thus, ‘mirabiliter’ means ‘to an extraordinary degree,’ but, when applied to God, it can also imply supernatural intervention. In other words, God sometimes punishes by supernatural means.

{10:17} Instauras testes tuos contra me, et multiplicas iram tuam adversum me, et pœnæ militant in me.
{10:17} You renew your testimony against me, and you multiply your wrath against me, and these punishments make war within me.

{10:18} Quare de vulva eduxisti me? qui utinam consumptus essem ne oculus me videret.
{10:18} Why did you lead me out of the womb? If only I had been consumed, so that no eye would ever see me!

{10:19} Fuissem quasi non essem, de utero translatus ad tumulum.
{10:19} I should have been as if I had not been: transferred from the womb to the tomb.

{10:20} Numquid non paucitas dierum meorum finietur brevi? dimitte ergo me, ut plangam paululum dolorem meum:
{10:20} Will not my few days be completed soon? Release me, therefore, so that I may lament my sorrows a little,

{10:21} Antequam vadam et non revertar, ad terram tenebrosam, et opertam mortis caligine:
{10:21} before I depart and return no more to a land that is dark and covered with the fog of death,

{10:22} Terram miseriæ et tenebrarum, ubi umbra mortis, et nullus ordo, sed sempiternus horror inhabitat.
{10:22} a land of misery and darkness, where the shadow of death, and nothing else but everlasting horror, dwells.

[Liber Iob 11]
[The Book of Job 11]

{11:1} Respondens autem Sophar Naamathites, dixit:
{11:1} But Zophar the Naamathite, responding, said:

{11:2} Numquid qui multa loquitur, non et audiet? aut vir verbosus iustificabitur?
{11:2} Will he who speaks much, not also listen? Or will a talkative man be justified?

{11:3} Tibi soli tacebunt homines? et cum ceteros irriseris, a nullo confutaberis?
{11:3} Will men be silent only for you? And when you have mocked others, will no one refute you?

{11:4} Dixisti enim: Purus est sermo meus, et mundus sum in conspectu tuo.
{11:4} For you said: “My word is pure, and I am clean in your sight.”

{11:5} Atque utinam Deus loqueretur tecum, et aperiret labia sua tibi,
{11:5} Yet I wish that God would speak with you, and would open his lips to you,

{11:6} Ut ostenderet tibi secreta sapientiæ, et quod multiplex esset lex eius, et intelligeres quod multo minora exigaris ab eo, quam meretur iniquitas tua.
{11:6} so that he might reveal to you the secrets of wisdom, and how intricate his law is, and that you would understand how much less he requires of you than your iniquity deserves.

{11:7} Forsitan vestigia Dei comprehendes, et usque ad perfectum Omnipotentem reperies?
{11:7} By chance, will you comprehend the footsteps of God and reach all the way to the perfection of the Almighty?

{11:8} Excelsior cælo est, et quid facies? profundior inferno, et unde cognosces?
{11:8} He is higher than heaven, and what will you do? He is deeper than hell, but how will you know?

{11:9} Longior terra mensura eius, et latior mari.
{11:9} His measure is longer than the earth and wider than the sea.

{11:10} Si subverterit omnia, vel in unum coarctaverit, quis contradicet ei?
{11:10} If he overturns all things, or packs them together, who will contradict him?

{11:11} Ipse enim novit hominum vanitatem, et videns iniquitatem, nonne considerat?
{11:11} For he knows the vanity of men, and when he sees iniquity, does he not evaluate it?

{11:12} Vir vanus in superbiam erigitur, et tamquam pullum onagri se liberum natum putat.
{11:12} A vain man is lifted up in arrogance, and he thinks that he is born free like a wild ass’s colt.

{11:13} Tu autem firmasti cor tuum, et expandisti ad eum manus tuas.
{11:13} But you have fortified your heart and extended your hands to him.

{11:14} Si iniquitatem, quæ est in manu tua, abstuleris a te, et non manserit in tabernaculo tuo iniustitia:
{11:14} If you would send away from you the iniquity that is in your hand, and not let injustice remain in your tabernacle,

{11:15} Tunc levare poteris faciem tuam absque macula, et eris stabilis, et non timebis.
{11:15} then you would be able to lift up your face without blemish, and you would be steadfast and unafraid.

{11:16} Miseriæ quoque oblivisceris, et quasi aquarum quæ præterierunt recordaberis.
{11:16} Misery, likewise, you would forget, or would remember only like waters that have passed by.

{11:17} Et quasi meridianus fulgor consurget tibi ad vesperam: et cum te consumptum putaveris, orieris ut lucifer.
{11:17} And brightness, like that of midday, will rise upon you until evening, and when you would think yourself consumed, you will rise up like the morning star.

{11:18} Et habebis fiduciam, proposita tibi spe, et defossus securus dormies.
{11:18} And, when hope has been set before you, you will have faith, and, when buried, you will sleep secure.

{11:19} Requiesces, et non erit qui te exterreat: et deprecabuntur faciem tuam plurimi.
{11:19} You will rest, and there will be nothing to make you afraid, and many will make requests before your face.

{11:20} Oculi autem impiorum deficient, et effugium peribit ab eis, et spes illorum abominatio animæ.
{11:20} But the eyes of the impious will fade away, and the path to escape will perish before them, for the abomination of the soul is their hope.

[Liber Iob 12]
[The Book of Job 12]

{12:1} Respondens autem Iob, dixit:
{12:1} Then Job, answering, said:

{12:2} Ergo vos estis soli homines, et vobiscum morietur sapientia?
{12:2} Are you, therefore, alone among men, and will wisdom die with you?

{12:3} Et mihi est cor sicut et vobis, nec inferior vestri sum: quis enim hæc, quæ nostis, ignorat?
{12:3} And I have a heart just as you also do, and I am not inferior to you. For who is ignorant of these things, which you know?

{12:4} Qui deridetur ab amico suo sicut ego, invocabit Deum, et exaudiet eum: deridetur enim iusti simplicitas.
{12:4} He who is mocked by his friends as I am, will call upon God, and he will listen to him because it is the sincerity of the just that is being mocked.

{12:5} Lampas contempta apud cogitationes divitum, parata ad tempus statutum.
{12:5} The lamp that is despised in the thoughts of the rich is ready for the appointed time.

{12:6} Abundant tabernacula prædonum, et audacter provocant Deum, cum ipse dederit omnia in manus eorum.
{12:6} The tabernacles of robbers are numerous, and they provoke God boldly; whereas, it is he who has given all things into their hands.

{12:7} Nimirum interroga iumenta, et docebunt te: et volatilia cæli, et indicabunt tibi.
{12:7} In truth, ask the mules, and they will teach you, and the birds of the sky, and they will reveal to you.

{12:8} Loquere terræ, et respondebit tibi: et narrabunt pisces maris.
{12:8} Speak with the earth, and it will respond to you, and the fish of the sea will explain.

{12:9} Quis ignorat quod omnia hæc manus Domini fecerit?
{12:9} Who is ignorant that the hand of the Lord has made all these things?

{12:10} In cuius manu anima omnis viventis, et spiritus universæ carnis hominis.
{12:10} In his hand is the soul of all the living and the spirit of all the flesh of mankind.

{12:11} Nonne auris verba diiudicat, et fauces comedentis, saporem?
{12:11} Does not the ear perceive words, and the palate, when eating, perceive flavor?

{12:12} In antiquis est sapientia, et in multo tempore prudentia.
{12:12} In old age is wisdom, and in length of days is prudence.

{12:13} Apud ipsum est sapientia et fortitudo, ipse habet consilium et intelligentiam.
{12:13} With him is wisdom and strength, he has counsel and understanding.

{12:14} Si destruxerit, nemo est qui ædificet: si incluserit hominem, nullus est qui aperiat.
{12:14} If he tears down, there is no one who can build up; if he encloses a man, there is no one who can open.

{12:15} Si continuerit aquas, omnia siccabuntur: et si emiserit eas, subvertent terram.
{12:15} If he restrains the waters, everything will dry up; and if he sends them forth, they will subdue the land.

{12:16} Apud ipsum est fortitudo et sapientia: ipse novit et decipientem, et eum qui decipitur.
{12:16} With him is strength and wisdom; he knows both the deceiver and he who is deceived.

{12:17} Adducit consiliarios in stultum finem, et iudices in stuporem.
{12:17} He leads advisors to a foolish end and judges to stupidity.

{12:18} Balteum regum dissolvit, et præcingit fune renes eorum.
{12:18} He removes the belt of kings and encircles their waist with a rope.

{12:19} Ducit sacerdotes inglorios, et optimates supplantat:
{12:19} He leads away priests in dishonor and displaces nobles,

{12:20} Commutans labium veracium, et doctrinam senum auferens.
{12:20} altering the lips of those who speak the truth and sweeping away the teaching of the aged.

{12:21} Effundit despectionem super principes, eos, qui oppressi fuerant, relevans.
{12:21} He pours disdain upon the leaders, relieving those who had been oppressed.

{12:22} Qui revelat profunda de tenebris, et producit in lucem umbram mortis.
{12:22} He reveals the depths of the darkness, and he brings the shadow of death into the light.

{12:23} Qui multiplicat gentes et perdit eas, et subversas in integrum restituit.
{12:23} He multiplies peoples, and destroys them, and, having been overthrown, he restores them anew.

{12:24} Qui immutat cor principum populi terræ, et decipit eos ut frustra incedant per invium:
{12:24} He transforms the heart of the leaders of the people on earth, and misleads those who in vain advance upon the inviolable.

{12:25} Palpabunt quasi in tenebris, et non in luce, et errare eos faciet quasi ebrios.
{12:25} They will grope as in the darkness, not the light, and he will make them stagger like drunkards.

[Liber Iob 13]
[The Book of Job 13]

{13:1} Ecce omnia hæc vidit oculus meus, et audivit auris mea, et intellexi singula.
{13:1} Behold, my eye has seen all these things, and my ear has heard, and I have understood each one.

{13:2} Secundum scientiam vestram et ego novi: nec inferior vestri sum.
{13:2} In conformity with your knowledge, I also know. I am not inferior to you.

{13:3} Sed tamen ad Omnipotentem loquar, et disputare cum Deo cupio:
{13:3} Yet I speak this way to the Almighty, and I desire to argue with God,

{13:4} Prius vos ostendens fabricatores mendacii, et cultores perversorum dogmatum.
{13:4} having first shown that you fabricate lies and cultivate perverse teachings.

{13:5} Atque utinam taceretis, ut putaremini esse sapientes.
{13:5} And I wish that you would remain silent, so that you would be counted among the wise.

{13:6} Audite ergo correptionem meam, et iudicium labiorum meorum attendite.
{13:6} Therefore, listen to my correction, and pay attention to the judgment of my lips.

{13:7} Numquid Deus indiget vestro mendacio, ut pro illo loquamini dolos?
{13:7} Does God require your lie, so that you would speak deceitfully for him?

{13:8} Numquid faciem eius accipitis, et pro Deo iudicare nitimini?
{13:8} Have you taken his place, and do you struggle to give judgment in favor of God?

~ Literally, it says ‘Have you received his face....’ But the meaning is better expressed by, ‘Have you taken his place....’

{13:9} Aut placebit ei quem celare nihil potest? aut decipietur ut homo, vestris fraudulentiis?
{13:9} Or, will it please him, from whom nothing can be concealed? Or, will he be deceived, like a man, by your deceitfulness?

{13:10} Ipse vos arguet, quoniam in abscondito faciem eius accipitis.
{13:10} He will accuse you because in secret you have preempted his presence.

~ Similar to verse 13:8, the word ‘faciem,’ usually translated as face or appearance, prefers to the presence of God. In this case the same phrase, ‘faciem eius accipitis,’ is best translated as ‘preempted his presence,’ rather than as ‘taken his place.’ Context is a very important determinant of meaning.

{13:11} Statim ut se commoverit, turbabit vos, et terror eius irruet super vos.
{13:11} As soon as he moves himself, he will disturb you, and his dread will fall over you.

{13:12} Memoria vestra comparabitur cineri, et redigentur in lutum cervices vestræ.
{13:12} Your remembrance will be compared to ashes, and your necks will be reduced to clay.

~ ‘Necks’ is plural because Job is speaking to his three friends, not just to one of them.

{13:13} Tacete paulisper ut loquar quodcumque mihi mens suggesserit.
{13:13} Be silent for a little while, so that I may speak whatever my mind suggests to me.

{13:14} Quare lacero carnes meas dentibus meis, et animam meam porto in manibus meis?
{13:14} Why do I wound my flesh with my teeth, and carry my soul in my hands?

{13:15} Etiam si occiderit me, in ipso sperabo: verumtamen vias meas in conspectu eius arguam.
{13:15} And now, if he would kill me, I will hope in him; in this, truly, I will correct my ways in his sight.

{13:16} Et ipse erit salvator meus: non enim veniet in conspectu eius omnis hypocrita.
{13:16} And he will be my savior, for no hypocrite at all will approach in his sight.

{13:17} Audite sermonem meum, et ænigmata percipite auribus vestris.
{13:17} Listen to my words, and perceive an enigma with your ears.

{13:18} Si fuero iudicatus, scio quod iustus inveniar.
{13:18} If I will be judged, I know that I will be found to be just.

{13:19} Quis est qui iudicetur mecum? veniat: quare tacens consumor?
{13:19} Who is it that will go to judgment with me? Let him approach. Why should I be consumed in silence?

{13:20} Duo tantum ne facias mihi, et tunc a facie tua non abscondar:
{13:20} Do not do such things to me twice, and then I will not hide from your face.

{13:21} Manum tuam longe fac a me, et formido tua non me terreat.
{13:21} Take your hand far away from me, and do not let your dread terrify me.

{13:22} Voca me, et ego respondebo tibi: aut certe loquar, et tu responde mihi.
{13:22} Call me, and I will answer you, or else I will speak, and you can answer me.

{13:23} Quantas habeo iniquitates et peccata, scelera mea et delicta ostende mihi.
{13:23} How many iniquities and sins do I have? Reveal my crimes and offenses to me.

{13:24} Cur faciem tuam abscondis, et arbitraris me inimicum tuum?
{13:24} Why do you conceal your face and consider me to be your enemy?

{13:25} Contra folium, quod vento rapitur, ostendis potentiam tuam, et stipulam siccam persequeris:
{13:25} Against a leaf, which is carried away by the wind, you reveal your power, and you pursue dry straw.

{13:26} Scribis enim contra me amaritudines, et consumere me vis peccatis adolescentiæ meæ.
{13:26} For you write bitter things against me, and you want to consume me for the sins of my youth.

{13:27} Posuisti in nervo pedem meum, et observasti omnes semitas meas, et vestigia pedum meorum considerasti:
{13:27} You have put my feet on a tether, and you have observed all my paths, and you have considered the steps of my feet.

~ The word ‘pedem’ is singular in Latin, but, when English uses this expression, it is plural.

{13:28} Qui quasi putredo consumendus sum, et quasi vestimentum quod comeditur a tinea.
{13:28} I will be left to decay like something rotten and like a garment that is being eaten by moths.

[Liber Iob 14]
[The Book of Job 14]

{14:1} Homo natus de muliere, brevi vivens tempore, repletur multis miseriis.
{14:1} Man, born of woman, living for a short time, is filled with many miseries.

{14:2} Qui quasi flos egreditur et conteritur, et fugit velut umbra, et numquam in eodem statu permanet.
{14:2} He comes forth like a flower, and is crushed, and he flees, as if a shadow, and never remains in the same state.

{14:3} Et dignum ducis super huiuscemodi aperire oculos tuos, et adducere eum tecum in iudicium?
{14:3} And do you consider it fitting to look down with your eyes on someone in this way and to lead him into judgment with you?

{14:4} Quis potest facere mundum de immundo conceptum semine? nonne tu qui solus es?
{14:4} Who can make him clean who is conceived of unclean seed? Are you not the only one who can?

{14:5} Breves dies hominis sunt: numerus mensium eius apud te est: constituisti terminos eius, qui præteriri non poterunt.
{14:5} The days of man are short, and the number of his months is with you; you have determined his limits, which cannot be surpassed.

{14:6} Recede paululum ab eo, ut quiescat, donec optata veniat, sicut mercenarii, dies eius.
{14:6} Withdraw a little from him, so that he may rest, until his awaited day arrives, like that of the hired hand.

{14:7} Lignum habet spem: si præcisum fuerit, rursum virescit, et rami eius pullulant.
{14:7} A tree has hope: if it has been cut, it turns green again, and its branches spring forth.

{14:8} Si senuerit in terra radix eius, et in pulvere emortuus fuerit truncus illius,
{14:8} If its roots grow old in the earth, and its trunk passes into dust,

{14:9} Ad odorem aquæ germinabit, et faciet comam quasi cum primum plantatum est:
{14:9} at the scent of water, it will sprout and bring forth leaves, as when it had first been planted.

{14:10} Homo vero cum mortuus fuerit, et nudatus atque consumptus, ubi quæso est?
{14:10} Truly, when a man dies, and has been left unprotected, and has decayed, I ask you where is he?

{14:11} Quomodo si recedant aquæ de mari, et fluvius vacuefactus arescat:
{14:11} It is as if the waters had receded from the sea and an emptied river had dried up;

{14:12} Sic homo cum dormierit, non resurget, donec atteratur cælum, non evigilabit, nec consurget de somno suo.
{14:12} just so, when a man is fallen asleep, he will not rise again, until the heavens are worn away; he will not awaken, nor rise from his sleep.

{14:13} Quis mihi hoc tribuat, ut in inferno protegas me, et abscondas me, donec pertranseat furor tuus, et constituas mihi tempus, in quo recorderis mei?
{14:13} Who will grant this to me, that you will protect me in the underworld, and hide me until your fury passes by, and establish a time for me, in which you will remember me?

{14:14} Putasne mortuus homo rursum vivat? cunctis diebus, quibus nunc milito, expecto donec veniat immutatio mea.
{14:14} Do you suppose that a dead man will live again? On each of the days in which I now battle, I wait until my transformation occurs.

{14:15} Vocabis me, et ego respondebo tibi: operi manuum tuarum porriges dexteram.
{14:15} You will call me and I will answer you; to the work of your hands, you will extend your right hand.

{14:16} Tu quidem gressus meos dinumerasti, sed parce peccatis meis.
{14:16} Indeed, you have numbered my steps, but you have been lenient with my sins.

{14:17} Signasti quasi in sacculo delicta mea, sed curasti iniquitatem meam.
{14:17} You have sealed up my offenses, as if in a purse, but you have cured my iniquity.

{14:18} Mons cadens defluit, et saxum transfertur de loco suo.
{14:18} A falling mountain flows away, and a stone is transferred from its place.

{14:19} Lapides excavant aquæ, et alluvione paulatim terra consumitur: et hominem ergo similiter perdes.
{14:19} Waters wear away stones, and with a flood the land is reduced little by little; and similarly, you will destroy man.

{14:20} Roborasti eum paululum ut in perpetuum transiret: immutabis faciem eius, et emittes eum.
{14:20} You have strengthened him for a little while, so that he may cross over into eternity. You will change his face and send him forth.

{14:21} Sive nobiles fuerint filii eius, sive ignobiles, non intelliget.
{14:21} Whether his sons have been noble or ignoble, he will not understand.

{14:22} Attamen caro eius dum vivet dolebit, et anima illius super semetipso lugebit.
{14:22} And in this way his body, while he yet lives, will have grief, and his soul will mourn over himself.

[Liber Iob 15]
[The Book of Job 15]

{15:1} Respondens autem Eliphaz Themanites, dixit:
{15:1} But Eliphaz the Themanite, answering, said:

{15:2} Numquid sapiens respondebit quasi ventum loquens, et implebit ardore stomachum suum?
{15:2} Will a wise man answer as if he were speaking wind, and will he fill his stomach with fire?

{15:3} Arguis verbis eum, qui non est æqualis tibi, et loqueris quod tibi non expedit.
{15:3} You rebuke with words he who is not equal to you, and you speak what is not expedient for you,

{15:4} Quantum in te est evacuasti timorem, et tulisti preces coram Deo.
{15:4} to such an extent that, within yourself, you have expelled reverence and have taken away prayers from the presence of God.

~ The word ‘timorem’ is usually translated as fear or dread, but in this context it means ‘fear of God’ or ‘reverence.’

{15:5} Docuit enim iniquitas tua os tuum, et imitaris linguam blasphemantium.
{15:5} For your iniquity has mislead your mouth, and you imitate the tongue of blasphemers.

{15:6} Condemnabit te os tuum, et non ego: et labia tua respondebunt tibi.
{15:6} Your own mouth will condemn you, not I; and your own lips will answer you.

{15:7} Numquid primus homo tu natus es, et ante colles formatus?
{15:7} Are you the first man who was born, or were you formed before the hills?

{15:8} Numquid consilium Dei audisti, et inferior te erit eius sapientia?
{15:8} Have you heard the intentions of God, and will his wisdom be inferior to you?

{15:9} Quid nosti quod ignoremus? quid intelligis quod nesciamus?
{15:9} What do you know, about which we are ignorant? What do you understand that we do not know?

{15:10} Et senes, et antiqui sunt in nobis multo vetustiores quam patres tui.
{15:10} There are with us both aged and ancient men, even more senior than your fathers.

{15:11} Numquid grande est ut consoletur te Deus? sed verba tua prava hoc prohibent.
{15:11} Is it so important that God should console you? But your own depraved words prevent this.

{15:12} Quid te elevat cor tuum, et quasi magna cogitans, attonitos habes oculos?
{15:12} Why does your heart exalt you, and why do you gaze with your eyes, as if thinking great things?

{15:13} Quid tumet contra Deum spiritus tuus, ut proferas de ore tuo huiuscemodi sermones?
{15:13} Why does your spirit stir against God, so as to utter such speeches from your mouth?

{15:14} Quid est homo, ut immaculatus sit, et ut iustus appareat natus de muliere?
{15:14} What is man that he should be immaculate, and that he should appear just, having been born of woman?

{15:15} Ecce inter sanctos eius nemo immutabilis, et cæli non sunt mundi in conspectu eius.
{15:15} Behold, among his holy ones not one is immutable, and even the heavens are not pure in his sight.

{15:16} Quanto magis abominabilis et inutilis homo, qui bibit quasi aquam iniquitatem?
{15:16} How much more abominable and useless is the man who drinks as if from the water of iniquity?

{15:17} Ostendam tibi, audi me: quod vidi narrabo tibi.
{15:17} I will reveal to you, so listen to me; and I will explain to you what I have seen.

{15:18} Sapientes confitentur, et non abscondunt patres suos.
{15:18} The wise acknowledge, and they do not leave behind, their fathers,

{15:19} Quibus solis data est terra, et non transivit alienus per eos.
{15:19} to whom alone the earth has been given, and no stranger passed among them.

{15:20} Cunctis diebus suis impius superbit, et numerus annorum incertus est tyrannidis eius.
{15:20} The impious is arrogant for all his days, and the number of the years of his tyranny is uncertain.

{15:21} Sonitus terroris semper in auribus illius: et cum pax sit, ille semper insidias suspicatur.
{15:21} The sound of terror is always in his ears; and when there is peace, he always suspects treason.

{15:22} Non credit quod reverti possit de tenebris ad lucem, circumspectans undique gladium.
{15:22} He does not believe that it is possible for him to be turned from darkness into the light, for he sees around him the sword on every side.

{15:23} Cum se moverit ad quærendum panem, novit quod paratus sit in manu eius tenebrarum dies.
{15:23} When he moves himself to seek bread, he knows that the day of darkness has been prepared for his hand.

{15:24} Terrebit eum tribulatio, et angustia vallabit eum, sicut regem, qui præparatur ad prælium.
{15:24} Tribulation will terrify him, and anguish will prevail over him, like a king who is being prepared to go to battle.

{15:25} Tetendit enim adversus Deum manum suam, et contra Omnipotentem roboratus est.
{15:25} For he has extended his hand against God, and he has strengthened himself against the Almighty.

{15:26} Cucurrit adversus eum erecto collo, et pingui cervice armatus est.
{15:26} He has rushed against him with his throat exposed, and he has been armed with a fat neck.

{15:27} Operuit faciem eius crassitudo, et de lateribus eius arvina dependet.
{15:27} Thickness has covered his face, and lard hangs down from his sides.

{15:28} Habitavit in civitatibus desolatis, et in domibus desertis, quæ in tumulos sunt redactæ.
{15:28} He has lived in desolate cities and deserted houses, which have been turned into tombs.

{15:29} Non ditabitur, nec perseverabit substantia eius, nec mittet in terra radicem suam.
{15:29} He will not be enriched, nor will his basic necessities endure, nor will he establish his root in the earth.

{15:30} Non recedet de tenebris: ramos eius arefaciet flamma, et auferetur spiritu oris sui.
{15:30} He will not withdraw from the darkness; the flame will burn up his branches, and he will be defeated by the breath of his own mouth.

{15:31} Non credet frustra errore deceptus, quod aliquo pretio redimendus sit.
{15:31} He will not believe, being vainly deceived by error, that he could be redeemed at any price.

{15:32} Antequam dies eius impleantur, peribit: et manus eius arescent.
{15:32} Before his time is completed, he will pass into ruin and his hands will wither away.

{15:33} Lædetur quasi vinea in primo flore botrus eius, et quasi oliva proiiciens florem suum.
{15:33} He will be wounded like a grapevine, when its cluster is in first flower, and like an olive tree that casts off its flower.

{15:34} Congregatio enim hypocritæ sterilis, et ignis devorabit tabernacula eorum, qui munera libenter accipiunt.
{15:34} For the congregation of the hypocrites is fruitless, and fire will devour the tabernacles of those who love to accept money.

{15:35} Concepit dolorem, et peperit iniquitatem, et uterus eius præparat dolos.
{15:35} He has conceived sorrow, and he has brought forth iniquity, and his womb prepares deceit.

[Liber Iob 16]
[The Book of Job 16]

{16:1} Respondens autem Iob, dixit:
{16:1} Then Job, answering, said:

{16:2} Audivi frequenter talia, consolatores onerosi omnes vos estis.
{16:2} I have often heard such things; you are all aggravating comforters.

{16:3} Numquid habebunt finem verba ventosa? aut aliquid tibi molestum est si loquaris?
{16:3} Will there be no end to windy words? Or is it at all a burden to you, if you speak?

{16:4} Poteram et ego similia vestri loqui: atque utinam esset anima vestra pro anima mea:
{16:4} I, too, can speak like you; and I also wish that your soul favored my soul.

{16:5} Consolarer et ego vos sermonibus, et moverem caput meum super vos:
{16:5} I would also comfort you with speeches and would wag my head over you.

{16:6} Roborarem vos ore meo: et moverem labia mea, quasi parcens vobis.
{16:6} I would strengthen you with my mouth, and would move my lips, as if being lenient to you.

{16:7} Sed quid agam? Si locutus fuero, non quiescet dolor meus: et si tacuero, non recedet a me.
{16:7} But what can I do? When I am speaking, my grief will not be quiet; and if I am quiet, it will not withdraw from me.

{16:8} Nunc autem oppressit me dolor meus, et in nihilum redacti sunt omnes artus mei.
{16:8} But now my grief has crushed me, and all my limbs have been reduced to nothing.

{16:9} Rugæ meæ testimonium dicunt contra me, et suscitatur falsiloquus adversus faciem meam contradicens mihi.
{16:9} My wrinkles bear witness against me, and a liar rises up against my face, contradicting me.

{16:10} Collegit furorem suum in me, et comminans mihi, infremuit contra me dentibus suis: hostis meus terribilibus oculis me intuitus est.
{16:10} He has gathered together his fury towards me, and, threatening me, he has roared against me with his teeth; my enemy has beheld me with terrible eyes.

{16:11} Aperuerunt super me ora sua, et exprobrantes percusserunt maxillam meam, saciati sunt pœnis meis.
{16:11} They have opened their mouths against me, and, reproaching me, they have struck me on the cheek; they are nourished by my sufferings.

{16:12} Conclusit me Deus apud iniquum, et manibus impiorum me tradidit.
{16:12} God has confined me with the immoral, and he has delivered me into the hands of the impious.

{16:13} Ego ille quondam opulentus repente contritus sum: tenuit cervicem meam, confregit me, et posuit me sibi quasi in signum.
{16:13} I, who once was wealthy, am now crushed. He has grabbed me by my neck; he has broken me and has placed me before him as a sign.

{16:14} Circumdedit me lanceis suis, convulneravit lumbos meos, non pepercit, et effudit in terra viscera mea.
{16:14} He has surrounded me with his lances. He has severely wounded my lower back, he has not been lenient, and he has poured out my organs upon the earth.

{16:15} Concidit me vulnere super vulnus, irruit in me quasi gigas.
{16:15} He has cut me with wound after wound. He has rushed upon me like a giant.

{16:16} Saccum consui super cutem meam, et operui cinere carnem meam.
{16:16} I have sewn sackcloth over my skin, and I have covered my body with ashes.

{16:17} Facies mea intumuit a fletu, et palpebræ meæ caligaverunt.
{16:17} My face is swollen from weeping, and my eyelids have dimmed my vision.

{16:18} Hæc passus sum absque iniquitate manus meæ, cum haberem mundas ad Deum preces.
{16:18} These things I have endured without iniquity in my hand, while I held pure prayers before God.

{16:19} Terra ne operias sanguinem meum, neque inveniat in te locum latendi clamor meus.
{16:19} O earth, do not conceal my blood, nor let my outcry find a hiding place in you.

{16:20} Ecce enim in cælo testis meus, et conscius meus in excelsis.
{16:20} For behold, my witness is in heaven, and my confidante is on high.

{16:21} Verbosi amivi mei: ad Deum stillat oculus meus.
{16:21} My friends are full of words; my eye rains tears upon God.

{16:22} Atque utinam sic iudicaretur vir cum Deo, quomodo iudicatur filius hominis cum collega suo.
{16:22} And I wish that a man might be so judged before God, just as the son of man is judged with his assistant!

{16:23} Ecce enim breves anni transeunt, et semitam, per quam non revertar, ambulo.
{16:23} For behold, a few years pass by, and I am walking a path by which I will not return.

[Liber Iob 17]
[The Book of Job 17]

{17:1} Spiritus meus attenuabitur, dies mei breviabuntur, et solum mihi superest sepulchrum.
{17:1} My spirit will be wasted, my days will be shortened, and only the grave will be left for me.

{17:2} Non peccavi, et in amaritudinibus moratur oculus meus.
{17:2} I have not sinned, yet my eye remains in bitterness.

{17:3} Libera me Dominue, et pone me iuxta te, et cuiusvis manus pugnet contra me.
{17:3} Free me, O Lord, and set me beside you, and let the hand of anyone you wish fight against me.

{17:4} Cor eorum longe fecisti a disciplina, propterea non exaltabuntur.
{17:4} You have set their heart far from discipline; therefore, they will not be praised.

{17:5} Prædam pollicetur sociis, et oculi filiorum eius deficient.
{17:5} He promises prey to his companions, but the eyes of his sons will grow faint.

{17:6} Posuit me quasi in proverbium vulgi, et exemplum sum coram eis.
{17:6} He has posted me like a proverb to the people, and I am an example in their presence.

{17:7} Caligavit ab indignatione oculus meus, et membra mea quasi in nihilum redacta sunt.
{17:7} My eyesight has been clouded by indignation, and my limbs have been reduced, as if to nothing.

{17:8} Stupebunt iusti super hoc, et innocens contra hypocritam suscitabitur.
{17:8} The just will be astounded over this, and the innocent will be stirred up against the hypocrite.

{17:9} Et tenebit iustus viam suam, et mundis manibus addet fortitudinem.
{17:9} And the just will cling to his way, and clean hands will increase strength.

{17:10} Igitur omnes vos convertimini, et venite, et non inveniam in vobis ullum sapientem.
{17:10} Therefore, be converted, all of you, and approach, for I do not find in you any wisdom.

{17:11} Dies mei transierunt, cogitationes meæ dissipatæ sunt, torquentes cor meum:
{17:11} My days have passed away; my thoughts have been scattered, tormenting my heart.

{17:12} Noctem verterunt in diem, et rursum post tenebras spero lucem.
{17:12} They have turned night into day, and I hope for light again after the darkness.

{17:13} Si sustinuero, infernus domus mea est, et in tenebris stravi lectulum meum.
{17:13} If I should wait, the underworld is my house, and in darkness I have spread out my bed.

{17:14} Putredini dixi: Pater meus es, mater mea, et soror mea, vermibus.
{17:14} I have said to decay and to worms: “You are my father, my mother, and my sister.”

{17:15} Ubi est ergo nunc præstolatio mea, et patientiam meam quis considerat?
{17:15} Therefore, where is my expectation now, and who is it that considers my patience?

{17:16} In profundissimum infernum descendent omnia mea: putasne saltem ibi erit requies mihi?
{17:16} Everything of mine will descend into the deepest underworld; do you think that, in that place at least, there will be rest for me?

[Liber Iob 18]
[The Book of Job 18]

{18:1} Respondens autem Baldad Suhites, dixit:
{18:1} But Baldad the Suhite responded by saying:

{18:2} Usque ad quem finem verba iactabitis? intelligite prius, et sic loquamur.
{18:2} How long will you throw around words? Understand first, and then let us speak.

{18:3} Quare reputati sumus ut iumenta, et sorduimus coram vobis?
{18:3} Why have we been treated like mules, as if we were unworthy before you?

{18:4} Qui perdis animam tuam in furore tuo, numquid propter te derelinquetur terra, et transferentur rupes de loco suo?
{18:4} You, who ruins your own soul in your fury, will the earth be forsaken because of you, and will the cliffs be moved from their place?

{18:5} Nonne lux impii extinguetur, nec splendebit flamma ignis eius?
{18:5} Will not the light of the impious be put out, and the flame of his fire refuse to shine?

{18:6} Lux obtenebrescet in tabernaculo illius, et lucerna, quæ super eum est, extinguetur.
{18:6} Light will become darkness in his tabernacle, and the lamp that is over him will be extinguished.

{18:7} Arctabuntur gressus virtutis eius, et præcipitabit eum consilium suum.
{18:7} His strong steps will be constrained, and his own counsel will cast him down uncontrollably.

~ The word ‘præcipitabit’ means to cast down headlong or in an uncontrollable fashion.

{18:8} Immisit enim in rete pedes suos, et in maculis eius ambulat.
{18:8} For he has caused his own feet to go into a net, and he has walked into its web.

{18:9} Tenebitur planta illius laqueo, et exardescet contra eum sitis.
{18:9} His heel will be held in a snare, and thirst will rage against him.

{18:10} Abscondita est in terra pedica eius, et decipula illius super semitam.
{18:10} A trap has been hidden for him in the earth, and a decoy, along his path.

{18:11} Undique terrebunt eum formidines, et involvent pedes eius.
{18:11} Horrifying things will terrify him everywhere and will entangle his feet.

{18:12} Attenuetur fame robur eius, et inedia invadat costas illius.
{18:12} Let his strength be diminished by famine, and let starvation invade his ribs.

{18:13} Devoret pulchritudinem cutis eius, consumat brachia illius primogenita mors.
{18:13} Let it devour the beauty of his skin; let the ancient death consume his arms.

~ The phrase ‘primogenita mors’ means ‘first-born death,’ but it has been translated as ‘ancient death’ because the first-born is the eldest son.

{18:14} Avellatur de tabernaculo suo fiducia eius, et calcet super eum, quasi rex, interitus.
{18:14} Let his confidence be torn away from his tabernacle, and let ruin trample over him like a king.

~ Here tabernacle can mean tent or house, but it is translated more literally so that the additional possible meaning of a religious house or church can be included in the range of possible meanings.

{18:15} Habitent in tabernaculo illius socii eius, qui non est, aspergatur in tabernaculo eius sulphur.
{18:15} Let the companions of he who is not, dwell in his tabernacle; let brimstone rain down upon his tabernacle.

~ The meaning is obscure. It may refer to demons, who are companions of Satan. It may refer to the companions of death, since death is not so much an ‘is’ and an ‘is not.’

{18:16} Deorsum radices eius siccentur, sursum autem atteratur messis eius.
{18:16} Let his roots be dried up from beneath him, and his harvest be crushed from above.

{18:17} Memoria illius pereat de terra, et non celebretur nomen eius in plateis.
{18:17} Let the memory of him perish from the earth, and let not his name be celebrated in the streets.

{18:18} Expellet eum de luce in tenebras, et de orbe transferet eum.
{18:18} He will expel him from light into darkness, and he will remove him from the world.

{18:19} Non erit semen eius, neque progenies in populo suo, nec ullæ reliquiæ in regionibus eius.
{18:19} Neither his offspring, nor his descendants, will exist among his people, nor will there be any remnants in his country.

{18:20} In die eius stupebunt novissimi, et primos invadet horror.
{18:20} The last will be astonished at his day, and the first will be overcome with horror.

~ The word ‘novissimi’ refers to the last to arrive or the newest arrivals. When paired with ‘primos’ it clearly refers to the last as opposed to the first. In other words, the first persons after this time period will be overcome with horror at such evil deeds and horrific events, and the last persons on earth will still know of these things and still be astonished.

{18:21} Hæc sunt ergo tabernacula iniqui, et iste locus eius, qui ignorat Deum.
{18:21} And so, these are the tabernacles of the sinful, and this the place of he who does not know God.

~ The word ‘iniqui,’ and similar words in the Bible, tend to be translated by scholars with more extreme terms like wicked or evil-doers, because the scholars don’t want to use words that might apply such passages to themselves. But, truly, each of us is, to one extent or another, a sinner or an impious person. Such passages are not referring only to the extreme case of the most wicked, but to all sinners.

[Liber Iob 19]
[The Book of Job 19]

{19:1} Respondens autem Iob, dixit:
{19:1} But Job answered by saying:

{19:2} Usquequo affligitis animam meam, et atteritis me sermonibus?
{19:2} How long will you afflict my soul and wear me down with words?

{19:3} En, decies confunditis me, et non erubescitis opprimentes me.
{19:3} So, ten times you confound me and are not ashamed to oppress me.

{19:4} Nempe, et si ignoravi, mecum erit ignorantia mea.
{19:4} Now, of course, if I have been ignorant, my ignorance will be with me.

{19:5} At vos contra me erigimini, et arguitis me opprobriis meis.
{19:5} But you have risen up against me, and you accuse me to my disgrace.

{19:6} Saltem nunc intelligite quia Deus non æquo iudicio afflixerit me, et flagellis suis me cinxerit.
{19:6} At least now you should understand that God has not afflicted me with a balanced judgment, though he has encompassed me with his scourges.

{19:7} Ecce clamabo vim patiens, et nemo audiet: vociferabor, et non est qui iudicet.
{19:7} Behold, I will cry out, enduring violence, and no one will hear. I will announce loudly, but there is no one who may judge.

{19:8} Semitam meam circumsepsit, et transire non possum, et in calle meo tenebras posuit.
{19:8} He has hemmed in my path, and I cannot pass; he has added darkness to my difficult path.

~ A looser translation better expresses the meaning of this passage. A ‘calle’ is not any path, but a rough or mountainous path, a difficult path. God has placed or set or added darkness to an already difficult path.

{19:9} Spoliavit me gloria mea, et abstulit coronam de capite meo.
{19:9} He has plundered me of my glory, and he has stolen the crown from my head.

{19:10} Destruxit me undique, et pereo, et quasi evulsæ arbori abstulit spem meam.
{19:10} He has destroyed me on every side, and I am lost, and, like an uprooted tree, he has taken away my hope.

{19:11} Iratus est contra me furor eius, et sic me habuit quasi hostem suum.
{19:11} His fury has raged against me, and in this way he has treated me like his enemy.

{19:12} Simul venerunt latrones eius, et fecerunt sibi viam per me, et obsederunt in gyro tabernaculum meum.
{19:12} His troops have gathered together, and they have made their way to me, and they have besieged my tabernacle all around.

{19:13} Fratres meos longe fecit a me, et noti mei quasi alieni recesserunt a me.
{19:13} He has put my brothers far from me, and my friends have withdrawn from me like strangers.

{19:14} Dereliquerunt me propinqui mei: et qui me noverant, obliti sunt mei.
{19:14} My kinsmen have forsaken me, and those who knew me, have forgotten me.

{19:15} Inquilini domus meæ, et ancillæ meæ sicut alienum habuerunt me, et quasi peregrinus fui in oculis eorum.
{19:15} The inhabitants of my house and my maidservants treat me just as if I were a stranger, and I have been like a sojourner in their eyes.

{19:16} Servum meum vocavi, et non respondit, ore proprio deprecabar illum.
{19:16} I called my servant, and he did not respond; I pleaded with him with my own mouth.

{19:17} Halitum meum exhorruit uxor mea, et orabam filios uteri mei.
{19:17} My wife has shuddered at my breath, and I have begged the sons of my loins.

{19:18} Stulti quoque despiciebant me, et cum ab eis recessissem, detrahebant mihi.
{19:18} Even the foolish have looked down on me, and, when I withdrew from them, they spoke ill of me.

{19:19} Abominati sunt me quondam consiliarii mei: et quem maxime diligebam, aversatus est me.
{19:19} Those who were sometimes my counselors, treat me like an abomination; and he whom I valued the most has turned against me.

{19:20} Pelli meæ, consumptis carnibus, adhæsit os meum, et derelicta sunt tantummodo labia circa dentes meos.
{19:20} Since my flesh has been consumed, my bone adheres to my skin, and only my lips have been left around my teeth.

{19:21} Miseremini mei, miseremini mei, saltem vos amici mei, quia manus Domini tetigit me.
{19:21} Have mercy on me, have compassion on me, at least you my friends, because the hand of the Lord has touched me.

{19:22} Quare persequimini me sicut Deus, et carnibus meis saturamini?
{19:22} Why do you pursue me just as God does, and satiate yourselves with my flesh?

{19:23} Quis mihi tribuat ut scribantur sermones mei? quis mihi det ut exarentur in libro
{19:23} Who will grant to me that my words may be written down? Who will grant to me that they may be inscribed in a book,

{19:24} stylo ferreo, et plumbi lamina, vel celte sculpantur in silice?
{19:24} with an iron pen and a plate of lead, or else be carved in stone?

{19:25} Scio enim quod Redemptor meus vivit, et in novissimo die de terra surrecturus sum:
{19:25} For I know that my Redeemer lives, and on the last day I will rise out of the earth.

{19:26} Et rursum circumdabor pelle mea, et in carne mea videbo Deum meum.
{19:26} And I will be enveloped again with my skin, and in my flesh I will see my God.

{19:27} Quem visurus sum ego ipse, et oculi mei conspecturi sunt, et non alius: reposita est hæc spes mea in sinu meo.
{19:27} It is he whom I myself will see, and he whom my eyes will behold, and no other. This, my hope, has taken rest in my bosom.

{19:28} Quare ergo nunc dicitis: Persequamur eum, et radicem verbi inveniamus contra eum?
{19:28} Why then do you now say: “Let us pursue him, and let us find a basis to speak against him?”

~ The word ‘radicem’ refers to the root of something, but here it is used metaphorically to refer to the basis for finding words to use against someone.

{19:29} Fugite ergo a facie gladii, quoniam ultor iniquitatum gladius est: et scitote esse iudicium.
{19:29} So then, flee from the face of the sword, for the sword is the avenger of iniquities; but know this: there is to be a judgment.

~ The phrase ‘et scitote esse iudicium’ literally means ‘and know judgment (is) to be.’ The verb ‘to be’ is implied. The translation is less literal, so that the meaning is clear and the expression sounds better in English: ‘but know this: there is to be a judgment.’ The word ‘et’ is typically translated as ‘and’ but not infrequently can mean ‘also’ or ‘but’ or similar things.

[Liber Iob 20]
[The Book of Job 20]

{20:1} Respondens autem Sophar Naamathites, dixit:
{20:1} Then Zophar the Naamathite answered by saying:

{20:2} Idcirco cogitationes meæ variæ succedunt sibi, et mens in diversa rapitur.
{20:2} In response, various thoughts succeed one another in me, and my mind moves quickly through different ideas.

{20:3} Doctrinam, qua me arguis, audiam, et spiritus intelligentiæ meæ respondebit mihi.
{20:3} The teaching you use to admonish me, I will hear, and the spirit of my understanding will respond for me.

~ The phrase ‘spiritus intelligentiæ meæ’ means ‘the spirit of my understanding.’ However, in English, we tend to phrase that idea in this way: ‘my spirit of understanding.’ It could be phrased either way.

{20:4} Hoc scio a principio, ex quo positus est homo super terram:
{20:4} This, I know, is from the beginning, from the time that man was set over the earth:

{20:5} Quod laus impiorum brevis sit, et gaudium hypocritæ ad instar puncti.
{20:5} that the praise of the impious shall be short, and the joy of the hypocrite lasts only a moment.

{20:6} Si ascenderit usque ad cælum superbia eius, et caput eius nubes tetigerit:
{20:6} If his pride ascends even towards the heavens, and his head touches the clouds,

{20:7} Quasi sterquilinium in fine perdetur: et qui eum viderant, dicent: Ubi est?
{20:7} in the end, he will be destroyed like a trash heap, and those who had seen him will say: “Where is he?”

~ These two verses refer to the Antichrist, in his attempt at a false ascension to Heaven.

{20:8} Velut somnium avolans non invenietur, transiet sicut visio nocturna.
{20:8} Like a dream that flies away, he will not be found; he will pass away like a nightmare.

{20:9} Oculus, qui eum viderat, non videbit, neque ultra intuebitur eum locus suus.
{20:9} The eyes that had seen him, will not see him; no longer will his own place admire him.

{20:10} Filii eius atterentur egestate, et manus illius reddent ei dolorem suum.
{20:10} His sons will be worn away by poverty, and his own hands will deliver his grief to him.

{20:11} Ossa eius implebuntur vitiis adolescentiæ eius, et cum eo in pulvere dormient.
{20:11} His bones will be filled with the vices of his youth, and they will sleep with him in the dust.

{20:12} Cum enim dulce fuerit in ore eius malum, abscondet illud sub lingua sua.
{20:12} For, when evil will be sweet in his mouth, he will hide it under his tongue.

{20:13} Parcet illi, et non derelinquet illud, et celabit in gutture suo.
{20:13} He will permit it, and not abandon it, and he will conceal it in his throat.

{20:14} Panis eius in utero illius vertetur in fel aspidum intrinsecus.
{20:14} His bread in his belly will be turned into the venom of snakes within him.

{20:15} Divitias, quas devoravit, evomet, et de ventre illius extrahet eas Deus.
{20:15} The riches that he devours, he will vomit up, and from his stomach God will draw them out.

{20:16} Caput aspidum suget, et occidet eum lingua viperæ.
{20:16} He will suck the head of snakes, and the tongue of the viper will kill him.

{20:17} (Non videat rivulos fluminis, torrentes mellis, et butyri.)
{20:17} (May he never see the streams of the river, the torrents of honey and butter.)

{20:18} Luet quæ fecit omnia, nec tamen consumetur: iuxta multitudinem adinventionum suarum, sic et sustinebit.
{20:18} He will be repaid for all he has done, yet he will not be consumed; according to the multitude of his schemes, so also will he suffer.

{20:19} Quoniam confringens nudavit pauperes: domum rapuit, et non ædificavit eam.
{20:19} For, having broken in, he stripped the poor. He has quickly stolen away a house he did not build.

{20:20} Nec est satiatus venter eius: et cum habuerit quæ concupierat, possidere non poterit.
{20:20} And yet his stomach will not be satisfied, and when he has the things he desires, he will not be able to possess them.

{20:21} Non remansit de cibo eius, et propterea nihil permanebit de bonis eius.
{20:21} Nothing remained of his portion, and, because of this, nothing will continue of his kind.

{20:22} Cum satiatus fuerit, arctabitur, æstuabit, et omnis dolor irruet super eum.
{20:22} When he will be satisfied, he will be constrained; he will seethe, and all anguish will fall upon him.

{20:23} Utinam impleatur venter eius, ut emittat in eum iram furoris sui, et pluat super illum bellum suum.
{20:23} May his stomach be filled, so that God may send forth the fury of his wrath to him and may rain down his battle upon him.

{20:24} Fugiet arma ferrea, et irruet in arcum æreum:
{20:24} He will flee from weapons of iron, and he will fall in an arc of brass,

~ This last phrase can also be translated as: ‘will fall in a flying fortress.’ Such a translation implies an eschatological meaning to this passage, a passage which in my view refers to the Antichrist.

{20:25} Eductus, et egrediens de vagina sua, et fulgurans in amaritudine sua: vadent, et venient super eum horribiles.
{20:25} which had been drawn and had issued forth from its sheath, glittering in its bitterness: the horrible ones will go forth and approach over him.

{20:26} Omnes tenebræ absconditæ sunt in occultis eius: devorabit eum ignis, qui non succenditur, affligetur relictus in tabernaculo suo.
{20:26} All darkness has been hidden in his secrecy. A fire that has not been set will devour him; he will be thrown down and forsaken in his tabernacle.

{20:27} Revelabunt cæli iniquitatem eius, et terra consurget adversus eum.
{20:27} The heavens will reveal his sinfulness, and the earth will rise up against him.

{20:28} Apertum erit germen domus illius, detrahetur in die furoris Dei.
{20:28} The offspring of his house will be exposed; he will be pulled down in the day of God’s wrath.

{20:29} Hæc est pars hominis impii a Deo, et hereditas verborum eius a Domino.
{20:29} This is the portion of a wicked man from God, and the inheritance of his words from the Lord.

[Liber Iob 21]
[The Book of Job 21]

{21:1} Respondens autem Iob, dixit:
{21:1} Then Job responded by saying:

{21:2} Audite quæso sermones meos, et agite pœnitentiam.
{21:2} I beseech you to hear my words and to do penance.

{21:3} Sustinete me, et ego loquar, et post mea, si videbitur, verba ridete.
{21:3} Permit me, and I will speak, and afterwards, if you see fit, you can laugh at my words.

{21:4} Numquid contra hominem disputatio mea est, ut merito non debeam contristari?
{21:4} Is my dispute against man, so that I would have no reason to be discouraged?

{21:5} Attendite me, et obstupescite, et superponite digitum ori vestro:
{21:5} Listen to me and be astonished, and place a finger over your mouth.

{21:6} Et ego quando recordatus fuero, pertimesco, et concutit carnem meam tremor.
{21:6} As for me, when I think it over, I am afraid, and trembling convulses my body.

{21:7} Quare ergo impii vivunt, sublevati sunt, confortatique divitiis?
{21:7} Why then do the impious live, having been lifted up and strengthened with riches?

{21:8} Semen eorum permanet coram eis, propinquorum turba, et nepotum in conspectu eorum.
{21:8} They see their offspring continue before them: a commotion of close relatives and of children’s children in their sight.

{21:9} Domus eorum securæ sunt et pacatæ, et non est virga Dei super illos.
{21:9} Their houses have been secure and peaceable, and there is no staff of God over them.

~ The ‘virga Dei super illos’ could refer to the staff of God in the sense of God protecting people, or it could refer to a rod of correction. So, the text has two possible meanings, which affect the translation. It could be translated as: ‘yet there is not staff of God over them.’ In other words, the impious prosper without God’s help. Or, it could be translated as: ‘and there is no rod of God over them,’ meaning that there is no rod of punishment from God hanging over their head.

{21:10} Bos eorum concepit, et non abortivit: vacca peperit, et non est privata fœtu suo.
{21:10} Their cattle have conceived and have not miscarried; their cow has given birth and is not deprived of her newborn.

{21:11} Egrediuntur quasi greges parvuli eorum, et infantes eorum exultant lusibus.
{21:11} Their little ones go out like a flock, and their children jump around playfully.

{21:12} Tenent tympanum, et citharam, et gaudent ad sonitum organi.
{21:12} They take up the timbrel and the lyre, and they rejoice at the sound of the organ.

{21:13} Ducunt in bonis dies suos, et in puncto ad inferna descendunt.
{21:13} Their days are prolonged in wealth, yet, in an instant, they descend into hell.

{21:14} Qui dixerunt Deo: Recede a nobis, et scientiam viarum tuarum nolumus.
{21:14} Who has said to God, “Depart from us, for we do not want the knowledge of your ways.

{21:15} Quis est Omnipotens, ut serviamus ei? et quid nobis prodest si oraverimus illum?
{21:15} Who is the Almighty that we should serve him? And how is it helpful to us if we pray to him?”

{21:16} Verumtamen quia non sunt in manu eorum bona sua, consilium impiorum longe sit a me.
{21:16} It is true that their good things are not in their power. May the counsel of the impious be far from me!

{21:17} Quoties lucerna impiorum extinguetur, et superveniet eis inundatio, et dolores dividet furoris sui?
{21:17} How often will the lamp of the wicked be extinguished, and a deluge overtake them, and how often will he distribute the afflictions of his wrath?

{21:18} Erunt sicut paleæ ante faciem venti, et sicut favilla quam turbo dispergit.
{21:18} They will be like chaff before the face of the wind, and like ashes that the whirlwind scatters.

{21:19} Deus servabit filiis illius dolorem patris: et cum reddiderit, tunc sciet.
{21:19} God will preserve the grief of the father for his sons, and, when he repays, then he will understand.

~ The word ‘reddiderit’ can also mean ‘returns.’ When Christ returns, then they will all understand.

{21:20} Videbunt oculi eius interfectionem suam, et de furore Omnipotentis bibet.
{21:20} His eyes will see his own destruction, and he will drink from the wrath of the Almighty.

{21:21} Quid enim ad eum pertinet de domo sua post se? et si numerus mensium eius dimidietur?
{21:21} For what does he care what happens to his house after him, or if the number of its months are reduced by half?

~ The word ‘eius’ in the second part of this verse refers to ‘domo’ (house), not to the individual (an impious person). This is clear because ‘pertinet’ can refer to something that ‘happens,’ can also refer to lengths of time or what happens over a length of time.

{21:22} Numquid Deus docebit quis piam scientiam, qui excelsos iudicat?
{21:22} Can anyone teach holy knowledge to God, who judges the exalted?

{21:23} Iste moritur robustus et sanus, dives et felix.
{21:23} This one dies strong and healthy, rich and happy.

{21:24} Viscera eius plena sunt adipe, et medullis ossa illius irrigantur:
{21:24} His gut is full of fat and his bones are moistened with marrow.

{21:25} Alius vero moritur in amaritudine animæ absque ullis opibus:
{21:25} In truth, another dies in bitterness of soul, without any resources.

{21:26} Et tamen simul in pulvere dormient, et vermes operient eos.
{21:26} And yet they will sleep together in the dust, and worms will cover them.

{21:27} Certe novi cogitationes vestras, et sententias contra me iniquas.
{21:27} Surely, I know your thoughts and your sinful judgments against me.

{21:28} Dicitis enim: Ubi est domus principis? et ubi tabernacula impiorum?
{21:28} For you say, “Where is the house of the ruler, and where are the tabernacles of the impious?”

{21:29} Interrogate quem libet de viatoribus, et hæc eadem illum intelligere cognoscetis:
{21:29} Ask any passerby whom you wish, and you will realize that he understands these same things:

{21:30} Quia in diem perditionis servatur malus, et ad diem furoris ducetur.
{21:30} that the evil-doer is reserved for the day of destruction, and he will be led to the day of wrath.

{21:31} Quis arguet coram eo viam eius? et quæ fecit, quis reddet illi?
{21:31} Who will reprove his way to his face, and who will repay him for what he has done?

{21:32} Ipse ad sepulchra ducetur, et in congerie mortuorum vigilabit.
{21:32} He will be led to the tomb, and he will remain awake in the chaos of the dead.

~ The phrase ‘in congerie mortuorum vigilabit’ could also be translated as ‘he will watch (or wait) in the congregation (or pile or heap) of the dead.’

{21:33} Dulcis fuit glareis Cocyti, et post se omnem hominem trahet, et ante se innumerabiles.
{21:33} He has been found acceptable to the banks of the River of Lamentation, and he will draw any man towards him, and there are countless before him.

~ Cocyti is the name of one of the five rivers of Hades; the name means ‘River of Lamentation.’

{21:34} Quomodo igitur consolamini me frustra, cum responsio vestra repugnare ostensa sit veritati?
{21:34} Therefore, how long will you console me in vain, when your answer is shown to be repugnant to truth?

[Liber Iob 22]
[The Book of Job 22]

{22:1} Respondens autem Eliphaz Themanites, dixit:
{22:1} Then Eliphaz the Themanite responded by saying:

{22:2} Numquid Deo potest comparari homo, etiam cum perfectæ fuerit scientiæ?
{22:2} Can man be compared with God, even if he were perfect in knowledge?

{22:3} Qui prodest Deo si iustus fueris? aut quid ei confers si immaculata fuerit via tua?
{22:3} What advantage is it to God, if you were just? Or what do you provide for him, if your way should be immaculate?

{22:4} Numquid timens arguet te, et veniet tecum in iudicium,
{22:4} Will he reprove you and take you to judgment for being afraid,

{22:5} Et non propter malitiam tuam plurimam, et infinitas iniquitates tuas?
{22:5} and not because of your many evil deeds and your infinite unfairness?

{22:6} Abstulisti enim pignus fratrum tuorum sine causa, et nudos spoliasti vestibus.
{22:6} For you have taken away the collateral of your brothers without cause, and stripped them naked of their clothing.

{22:7} Aquam lasso non dedisti, et esurienti subtraxisti panem.
{22:7} You have not given water to the weary; you have taken bread away from the hungry.

{22:8} In fortitudine brachii tui possidebas terram, et potentissimus obtinebas eam.
{22:8} By the strength of your arm, you took possession of the land, and you retain it by being the strongest.

{22:9} Viduas dimisisti vacuas, et lacertos pupillorum comminuisti.
{22:9} You have sent widows away empty, and you have crushed the shoulders of orphans.

{22:10} Propterea circumdatus es laqueis, et conturbat te formido subita.
{22:10} Because of this, you are surrounded by traps, and unexpected fears will disturb you.

{22:11} Et putabas te tenebras non visurum, et impetu aquarum inundantium non oppressum iri?
{22:11} And did you think that you would not see darkness and that you were not to be overwhelmed by the onrush of overflowing waters?

{22:12} An non cogitas quod Deus excelsior cælo sit, et super stellarum verticem sublimetur?
{22:12} Have you not considered that God is higher than the heavens and is lifted above the height of the stars?

{22:13} Et dicis: Quid enim novit Deus? et quasi per caliginem iudicat,
{22:13} And you say: “Well, what does God know?” and, “He judges, as if through a fog,”

{22:14} Nubes latibulum eius, nec nostra considerat, et circa cardines cæli perambulat.
{22:14} and, “The clouds are his hiding-place,” and, “He does not examine us closely,” and, “He makes his rounds at the limits of the heavens.”

{22:15} Numquid semitam sæculorum custodire cupis, quam calcaverunt viri iniqui?
{22:15} Do you not want to tend the path of the ages, which wicked men have spurned?

{22:16} Qui sublati sunt ante tempus suum, et fluvius subvertit fundamentum eorum:
{22:16} These were taken away before their time, and a flood overthrew their foundation.

{22:17} Qui dicebant Deo: Recede a nobis: et quasi nihil posset facere Omnipotens, æstimabant eum:
{22:17} They said to God, “Withdraw from us,” and they treated the Almighty as if he could do nothing,

{22:18} Cum ille implesset domos eorum bonis, quorum sententia procul sit a me.
{22:18} though he had filled their houses with good things. May their way of thinking be far from me.

{22:19} Videbunt iusti, et lætabuntur, et innocens subsannabit eos.
{22:19} The just will see and will rejoice, and the innocent will mock them.

{22:20} Nonne succisa est erectio eorum, et reliquias eorum devoravit ignis?
{22:20} Has not their haughtiness been cut down, and has not fire devoured the remnants of them?

{22:21} Acquiesce igitur ei, et habeto pacem: et per hæc habebis fructus optimos.
{22:21} So, repose yourself with him and be at peace, and, in this way, you will have the best fruits.

{22:22} Suscipe ex ore illius legem, et pone sermones eius in corde tuo.
{22:22} Accept the law from his mouth, and place his words in your heart.

{22:23} Si reversus fueris ad Omnipotentem, ædificaberis, et longe facies iniquitatem a tabernaculo tuo.
{22:23} If you will return to the Almighty, you will be rebuilt, and you will put sinfulness far from your tabernacle.

{22:24} Dabit pro terra silicem, et pro silice torrentes aureos.
{22:24} He will give you stone in place of dirt, and torrents of gold in place of stone.

{22:25} Eritque Omnipotens contra hostes tuos, et argentum coacervabitur tibi.
{22:25} And the Almighty will be against your enemies, and silver will be gathered together for you.

{22:26} Tunc super Omnipotentem deliciis afflues, et elevabis ad Deum faciem tuam.
{22:26} Then will you flock together in delight over the Almighty, and you will lift up your face to God.

{22:27} Rogabis eum, et exaudiet te, et vota tua reddes.
{22:27} You will plead with him, and he will listen to you, and you will pay your vows.

{22:28} Decernes rem, et veniet tibi, et in viis tuis splendebit lumen.
{22:28} You will decide on something, and it will come to you, and the light will shine in your ways.

{22:29} Qui enim humiliatus fuerit, erit in gloria: et qui inclinaverit oculos, ipse salvabitur.
{22:29} For he who had been humbled, will be in glory; and he who will lower his eyes, will be the one saved.

{22:30} Salvabitur innocens, salvabitur autem in munditia manuum suarum.
{22:30} The innocent will be saved, and he will be saved with purity in his hands.