The Sacred Bible:  The Book of Job

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[Liber Iob 23]
[The Book of Job 23]

{23:1} Respondens autem Iob, ait:
{23:1} Then Job answered by saying:

{23:2} Nunc quoque in amaritudine est sermo meus, et manus plagæ meæ aggravata est super gemitum meum.
{23:2} Now again my conversation is in bitterness, and the force of my scourging weighs more heavily on me because of my mourning.

~ This last phrase is a figure of speech in Latin. Literally, ‘the hand of my scourging has been made heavier over my mourning.” In other words, Job’s suffering from physical pains is increased because it is on top of his spiritual sorrows. Christ’s suffering on the Cross was likewise increased greatly by the suffering of His soul.

{23:3} Quis mihi tribuat ut cognoscam et inveniam illum, et veniam usque ad solium eius?
{23:3} Who will grant me that I might know and find him, and that I may approach even to his throne?

{23:4} Ponam coram eo iudicium, et os meum replebo increpationibus,
{23:4} I would place judgment before his eye, and my mouth would fill with criticism,

{23:5} Ut sciam verba, quæ mihi respondeat, et intelligam quid loquatur mihi.
{23:5} so that I may know the words that he will answer me and understand what he will say to me.

{23:6} Nolo multa fortitudine contendat mecum, nec magnitudinis suæ mole me premat.
{23:6} I do not want him to contend with me with much strength, nor to overwhelm me with the bulk of his greatness.

{23:7} Proponat æquitatem contra me, et perveniat ad victoriam iudicium meum.
{23:7} Let him show fairness in response to me, and let my judgment reach to victory.

{23:8} Si ad Orientem iero, non apparet: si ad Occidentem, non intelligam eum.
{23:8} If I go to the east, he does not appear; if I go to the west, I will not understand him.

{23:9} Si ad sinistram, quid agam? non apprehendam eum: si me vertam ad dexteram, non videbo illum.
{23:9} If I turn to the left, what can I do? I will not take hold of him. If I turn myself to the right, I will not see him.

{23:10} Ipse vero scit viam meam, et probavit me quasi aurum, quod per ignem transit:
{23:10} Truly, he knows my way and has tested me like gold that passes through fire.

{23:11} Vestigia eius secutus est pes meus, viam eius custodivi, et non declinavi ex ea.
{23:11} My feet have been following his footsteps; I have kept to his way and have not strayed from it.

{23:12} A mandatis labiorum eius non recessi, et in sinu meo abscondi verba oris eius.
{23:12} I have not withdrawn from the commands of his lips, and the words of his mouth I have hidden in my sinews.

{23:13} Ipse enim solus est, et nemo avertere potest cogitationem eius: et anima eius quodcumque voluit, hoc fecit.
{23:13} For he is alone, and no one is able to disturb his intention; and whatever his spirit wills, that he accomplishes.

{23:14} Cum expleverit in me voluntatem suam, et alia multa similia præsto sunt ei.
{23:14} And when he fulfills his will in me, many other similar ones will also be present with him.

{23:15} Et idcirco a facie eius turbatus sum, et considerans eum, timore sollicitor.
{23:15} And, for this reason, I have been troubled at his presence, and, when I consider him, I am approached by fear.

{23:16} Deus mollivit cor meum, et Omnipotens conturbavit me.
{23:16} God has weakened my heart, and the Almighty has confused me.

{23:17} Non enim perii propter imminentes tenebras, nec faciem meam operuit caligo.
{23:17} Yet I have not perished because of the threatening darkness, nor has gloom covered my face.

[Liber Iob 24]
[The Book of Job 24]

{24:1} Ab Omnipotente non sunt abscondita tempora: qui autem noverunt eum, ignorant dies illius.
{24:1} The times are not hidden from the Almighty; even those who know him, do not know his days.

{24:2} Alii terminos transtulerunt, diripuerunt greges, et paverunt eos.
{24:2} Some have crossed the boundaries, plundered the flocks, and given them pasture.

{24:3} Asinum pupillorum abegerunt, et abstulerunt pro pignore bovem viduæ.
{24:3} They have driven away the donkey of orphans, and have taken the cow from the widow as collateral.

{24:4} Subverterunt pauperum viam, et oppresserunt pariter mansuetos terræ.
{24:4} They have undermined the way of the poor, and have pressed together the meek of the earth.

{24:5} Alii quasi onagri in deserto egrediuntur ad opus suum: vigilantes ad prædam, præparant panem liberis.
{24:5} Others, like wild asses in the desert, go forth to their work; by watching for prey, they obtain bread for their children.

{24:6} Agrum non suum demetunt: et vineam eius, quem vi oppresserint, vindemiant.
{24:6} They reap a field that is not their own, and they harvest a vineyard that they have taken by force.

{24:7} Nudos dimittunt homines, indumenta tollentes, quibus non est operimentum in frigore:
{24:7} They send men away naked, having taken the clothing of those who have no covering in the cold;

{24:8} Quos imbres montium rigant: et non habentes velamen, amplexantur lapides.
{24:8} these are wet with the mountain rain, and, having no covering, they embrace the rocks.

{24:9} Vim fecerunt deprædantes pupillos, et vulgum pauperem spoliaverunt.
{24:9} They have used violence to deprive orphans, and they have robbed the poor common people.

{24:10} Nudis et incedentibus absque vestitu, et esurientibus tulerunt spicas.
{24:10} From the naked and those who do not have enough clothing, and from the hungry, they have taken away sheaves of grain.

~ The word ‘spicas’ is usually translated as ‘ears of corn.’ However, the Middle East had no maize (called ‘corn’ in the United States) at that time in history. The word ‘spicas’ and the word ‘corn’ refer to grain in general, such as wheat, barley, or flax.

~ So, why does this passage complain that the naked as well as the hungry have grain taken away from them? Because clothing was made from flax, a type of grain, which also provided grain for food. This passage complains that they have taken away various types of grain from the poor, including types of grain used for food, and flax which was used for both food and clothing. The word ‘spicas’ is therefore translated as ‘sheaves of grain,’ so as to include the stalks of grain used to make clothing and the various types of grain used for food.

{24:11} Inter acervos eorum meridiati sunt, qui calcatis torcularibus sitiunt.
{24:11} They take their midday rest among the stockpiles of those who, though they have trodden the winepresses, suffer thirst.

{24:12} De civitatibus fecerunt viros gemere, et anima vulneratorum clamavit, et Deus inultum abire non patitur.
{24:12} In the cities, they caused the men to groan and the spirit of the wounded to cry out, and so God does not allow this to go unpunished.

{24:13} Ipsi fuerunt rebelles lumini, nescierunt vias eius, nec reversi sunt per semitas eius.
{24:13} They have been rebellious against the light; they have not known his ways, nor have they returned by his paths.

{24:14} Mane primo consurgit homicida, interficit egenum et pauperem: per noctem vero erit quasi fur.
{24:14} The killer of men rises at first light; he executes the destitute and the poor, but, in truth, he is like a thief in the night.

~ The use of the word ‘interficit’ implies that such killings are not the actions of criminals, but of persons with power and authority in society. The word ‘interficit’ is not used for criminal murders, but for executions by authority. This passage calls such persons, who unjustly use authority to cause the deaths of others, ‘homicida’ (killer of men), because this word can refer either to criminal murderers, or to others who kill without breaking the law (such as soldiers in battle). In other words, such persons kill under guise of authority, but are no better than murderers and theives (stealing peoples lives and livelihoods).

{24:15} Oculus adulteri observat caliginem, dicens: Non me videbit oculus: et operiet vultum suum.
{24:15} The eye of the adulterer waits for darkness, saying, “No eye will see me,” and he covers his face.

{24:16} Perfodit in tenebris domos, sicut in die condixerant sibi, et ignoraverunt lucem.
{24:16} He passes through houses in the nighttime, just as they had agreed among themselves in the daytime; and they are ignorant of the light.

{24:17} Si subito apparuerit aurora, arbitrantur umbram mortis: et sic in tenebris quasi in luce ambulant.
{24:17} If sunrise should suddenly appear, it is treated by them like the shadow of death; and they walk in darkness, as if in light.

{24:18} Levis est super faciem aquæ: maledicta sit pars eius in terra, nec ambulet per viam vinearum.
{24:18} He is nimble on the surface of water. His place on land is to be accursed. May he not walk by way of the vineyards.

~ The first part of this verse is difficult to understand. The passage talks about evil-doers, such as persons with power who abuse the poor, and murderers, and adulterers. Who is nimble on the surface (or face) of water? Christ walked on water, but this passage is about an evil person. It is about the Antichrist, who will be nimble on the surface of water, and a murderer, and an adulterer, and someone who abuses the poor.

{24:19} Ad nimium calorem transeat ab aquis nivium, et usque ad inferos peccatum illius.
{24:19} May he cross from the snowy waters to excessive heat, and his sin, all the way to hell.

{24:20} Obliviscatur eius misericordia: dulcedo illius vermes: non sit in recordatione, sed conteratur quasi lignum infructuosum.
{24:20} Let mercy forget him. His charm is worms. Let him not be remembered, but instead be broken like an unfruitful tree.

{24:21} Pavit enim sterilem, quæ non parit, et viduæ bene non fecit.
{24:21} For he has fed on the barren, who does not bear fruit, and he has not done good to the widow.

{24:22} Detraxit fortes in fortitudine sua: et cum steterit, non credet vitæ suæ.
{24:22} He has pulled down the strong by his strength, and, when he stands up, he will not have trust in his life.

{24:23} Dedit ei Deus locum pœnitentiæ, et ille abutitur eo in superbiam: oculi autem eius sunt in viis illius.
{24:23} God has given him a place for repentance, and he abuses it with arrogance, but his eyes are upon his ways.

{24:24} Elevati sunt ad modicum, et non subsistent, et humiliabuntur sicut omnia, et auferentur, et sicut summitates spicarum conterentur.
{24:24} They are lifted up for a little while, but they will not continue, and they will be brought low, just like all things, and they will be taken away, and, like the tops of the ears of grain, they will be crushed.

{24:25} Quod si non est ita, quis me potest arguere esse mentitum, et ponere ante Deum verba mea?
{24:25} But, if this is not so, who is able to prove to me that I have lied and to place my words before God?

[Liber Iob 25]
[The Book of Job 25]

{25:1} Respondens autem Baldad Suhites, dixit:
{25:1} Then Baldad the Suhite answered by saying:

{25:2} Potestas et terror apud eum est, qui facit concordiam in sublimibus suis.
{25:2} Power and terror are with him that makes a pact with those in high places.

{25:3} Numquid est numerus militum eius? et super quem non surget lumen illius?
{25:3} Is there any limit to the number of his soldiers or to the number of those over whom his light rises?

{25:4} Numquid iustificari potest homo comparatus Deo, aut apparere mundus natus de muliere?
{25:4} Is it right for man to compare himself to God, or to appear pure though he is born of woman?

{25:5} Ecce luna etiam non splendet, et stellæ non sunt mundæ in conspectu eius:
{25:5} Behold, even the moon is not radiant, and the stars are not pure, in his sight.

{25:6} Quanto magis homo putredo, et filius hominis vermis?
{25:6} Is man much more than rottenness and the son of man much more than worms?

[Liber Iob 26]
[The Book of Job 26]

{26:1} Respondens autem Iob, dixit:
{26:1} Then Job responded by saying:

{26:2} Cuius adiutor es? numquid imbecillis? et sustentas brachium eius, qui non est fortis?
{26:2} Whose assistant are you? Is he weak-minded? And do you sustain the arm of him that is not strong?

{26:3} Cui dedisti consilium? forsitan illi qui non habet sapientiam, et prudentiam tuam ostendisti plurimam.
{26:3} To whom have you given advice? Perhaps it is to him that has no wisdom or prudence that you have revealed your many ideas.

~ Notice that in this verse and others the word ‘et’ is sometimes best translated as ‘or’ rather than as ‘and.’ In Latin, the word ‘et’ is sometimes used where English would favor the word ‘or,’ even though the meaning is the same. Also, notice that ‘plurimam’ means ‘many’ or ‘many things,’ but in this context it is translated as ‘many ideas.’

{26:4} Quem docere voluisti? nonne eum, qui fecit spiramentum?
{26:4} Who is it that you wanted to teach? Was it not him that created the breath of life?

{26:5} Ecce gigantes gemunt sub aquis, et qui habitant cum eis.
{26:5} Behold, giant things groan under the waters, and they dwell with them.

{26:6} Nudus est infernus coram illo, et nullum est operimentum perditioni.
{26:6} The underworld is naked before him, and there is no covering for perdition.

{26:7} Qui extendit Aquilonem super vacuum, et appendit terram super nihilum.
{26:7} He stretched out the North over emptiness, and he suspended the land over nothing.

{26:8} Qui ligat aquas in nubibus suis, ut non erumpant pariter deorsum.
{26:8} He secures the waters in his clouds, so that they do not burst forth downward all at once.

{26:9} Qui tenet vultum solii sui, et expandit super illud nebulam suam.
{26:9} He holds back the face of his throne, and he stretches his cloud over it.

{26:10} Terminum circumdedit aquis, usque dum finiantur lux et tenebræ.
{26:10} He has set limits around the waters, until light and darkness shall reach their limit.

{26:11} Columnæ cæli contremiscunt, et pavent ad nutum eius.
{26:11} The pillars of heaven tremble and are frightened at his nod.

{26:12} In fortitudine illius repente maria congregata sunt, et prudentia eius percussit superbum.
{26:12} By his strength, the seas suddenly gather together, and his foresight has struck the arrogant.

{26:13} Spiritus eius ornavit cælos: et obstetricante manu eius, eductus est coluber tortuosus.
{26:13} His spirit has adorned the heavens, and his birthing hand has brought forth the winding serpent.

{26:14} Ecce, hæc ex parte dicta sunt viarum eius: et cum vix parvam stillam sermonis eius audierimus, quis poterit tonitruum magnitudinis illius intueri?
{26:14} Behold, these things have been said about his ways in part, and, since we barely have heard a small drop of his word, who will be able to gaze upon the thunder of his greatness?

[Liber Iob 27]
[The Book of Job 27]

{27:1} Addidit quoque Iob, assumens parabolam suam, et dixit:
{27:1} Job also added to this, using figures of speech, and he said:

{27:2} Vivit Deus, qui abstulit iudicium meum, et Omnipotens, qui ad amaritudinem adduxit animam meam,
{27:2} As God lives, who has taken away my judgment, and the Almighty, who has led my soul to bitterness,

{27:3} Quia donec superest halitus in me, et spiritus Dei in naribus meis,
{27:3} as long as my breath remains in me and the breath of God remains in my nostrils,

~ The phrase ‘intuens locum eius’ could be more literally translated as ‘considering (beholding) his place.’ But the context makes it clear that he is considering his woeful situation, so the translation is less literal and more meaningful.

{27:4} Non loquentur labia mea iniquitatem, nec lingua mea meditabitur mendacium.
{27:4} my lips will not speak iniquity, nor will my tongue devise lies.

{27:5} Absit a me ut iustos vos esse iudicem: donec deficiam, non recedam ab innocentia mea.
{27:5} Far be it from me that I should judge you to be right, for, until I expire, I will not withdraw from my innocence.

{27:6} Iustificationem meam, quam cœpi tenere, non deseram: neque enim reprehendit me cor meum in omni vita mea.
{27:6} I will not forsake my justification, which I have just begun to grasp, for my heart does not find blame for me in my whole life.

{27:7} Sit ut impius, inimicus meus: et adversarius meus, quasi iniquus.
{27:7} Let the impious be as my enemy, and the sinful, as my adversary.

{27:8} Quæ est enim spes hypocritæ si avare rapiat, et non liberet Deus animam eius?
{27:8} For what hope is there for the hypocrite, if he greedily plunders and God does not free his soul?

{27:9} Numquid Deus audiet clamorem eius cum venerit super eum angustia?
{27:9} Will God pay attention to his cry, when anguish overcomes him?

{27:10} Aut poterit in Omnipotente delectari, et invocare Deum omni tempore?
{27:10} Or will he take delight in the Almighty and call upon God at all times?

{27:11} Docebo vos per manum Dei quæ Omnipotens habeat, nec abscondam.
{27:11} I will teach you through the hand of God, what the Almighty holds, and I will not conceal it.

{27:12} Ecce, vos omnes nostis, et quid sine causa vana loquimini?
{27:12} Behold, you know all this, and so why do you speak vain things without a reason?

{27:13} Hæc est pars hominis impii apud Deum, et hæreditas violentorum, quam ob Omnipotente suscipient.
{27:13} This is the portion of the impious man with God, and the inheritance of the violent, which they will receive from the Almighty.

{27:14} Si multiplicati fuerint filii eius, in gladio erunt, et nepotes eius non saturabuntur pane.
{27:14} If his sons should happen to increase, they will be for the sword, and his grandsons will not be satisfied with bread.

{27:15} Qui reliqui fuerint ex eo, sepelientur in interitu, et viduæ illius non plorabunt.
{27:15} Whatever will remain of him will be buried in the ruins, and his widows will not weep.

{27:16} Si comportaverit quasi terram argentum, et sicut lutum præparaverit vestimenta:
{27:16} If he will amass silver as if it were dirt and fabricate garments as if they were clay,

{27:17} Præparabit quidem, sed iustus vestietur illis: et argentum innocens dividet.
{27:17} then yes, he will gather, but the just will be clothed with it and the innocent will divide the silver.

{27:18} Ædificavit sicut tinea domum suam, et sicut custos fecit umbraculum.
{27:18} He has built his house like a moth, and he has made a makeshift shelter like a sentry.

{27:19} Dives cum dormierit, nihil secum auferet: aperiet oculos suos, et nihil inveniet.
{27:19} When he falls asleep, the rich man will leave him with nothing; he will open his eyes and find nothing.

{27:20} Apprehendet eum quasi aqua inopia, nocte opprimet eum tempestas.
{27:20} Destitution will surround him like water; a storm will overwhelm him in the night.

{27:21} Tollet eum ventus urens, et auferet, et velut turbo rapiet eum de loco suo.
{27:21} A burning wind will pick him up and carry him away, and, like a whirlwind, it will rush him from his place.

{27:22} Et mittet super eum, et non parcet: de manu eius fugiens fugiet.
{27:22} And it will hurl over him and will not spare him; fleeing from its power, he will go into exile.

{27:23} Stringet super eum manus suas, et sibilabit super illum, intuens locum eius.
{27:23} He will clasp his hands over himself, and he will hiss at himself, while considering his situation.

[Liber Iob 28]
[The Book of Job 28]

{28:1} Habet argentum, venarum suarum principia: et auro locus est, in quo conflatur.
{28:1} Silver has its fissures where it is first found, and gold has a place where it is melted.

{28:2} Ferrum de terra tollitur: et lapis solutus calore, in æs vertitur.
{28:2} Iron is taken from the earth, and ore, unbound by heat, is turned into brass.

{28:3} Tempus posuit tenebris, et universorum finem ipse considerat, lapidem quoque caliginis, et umbram mortis.
{28:3} He has established a time for darkness, and he has settled on an end for all things, as well as for the stone that is in the gloom and shadow of death.

{28:4} Dividit torrens a populo peregrinante, eos, quos oblitus est pes egentis hominis, et invios.
{28:4} The burning separates a pilgrim people from those who have been forgotten by the feet of the destitute man and from the unapproachable.

~ The word ‘torrens’ can be translated as ‘burning’ or as ‘torrent,’ but the context seems to refer to Hell, so ‘the burning’ is the translation. This verse refers to the dead, not just any dead, but those so forgotten by mankind that their graves are unknown and the wandering destitute man’s feet walks over their grave unknowingly. It also refers to the unapproachable, that is, to those who are in Hell. These are separated from the people of God, a pilgrim people, who are traveling towards God.

{28:5} Terra, de qua oriebatur panis in loco suo, igni subversa est.
{28:5} The land, where bread appeared in its place, has been destroyed by fire.

~ Context is very important to any translation. Here the context is the manna in the desert, that is, the bread which appeared in its place.

{28:6} Locus sapphiri lapides eius, et glebæ illius aurum.
{28:6} Its stones are embedded with sapphires, and its soil, with gold.

{28:7} Semitam ignoravit avis, nec intuitus est eam oculus vulturis.
{28:7} The bird does not know its path, nor has the eye of the vulture beheld it.

{28:8} Non calcaverunt eam filii institorum, nec pertransivit per eam leæna.
{28:8} The sons of merchants have not walked there, nor has the lioness traveled through it.

~ The phrase ‘filii institorum’ refers not to mere children of shopkeepers or merchants, but to the sons of the merchants, in other words, to their apprentices or trainees (which would usually be sons or other younger male relatives). These sons of merchants would be given the task of traveling to various places on business, i.e. running errands. Even these sons, who travel a great deal, have not heard of such a place.

{28:9} Ad silicem extendit manum suam, subvertit a radicibus montes.
{28:9} He has stretched out his hand to the rocks; he has overturned the foundations of the mountains.

{28:10} In petris rivos excidit, et omne pretiosum vidit oculus eius.
{28:10} He has cut rivers through the rocks, and his eye has seen all precious things.

{28:11} Profunda quoque fluviorum scrutatus est, et abscondita in lucem produxit.
{28:11} The depths of rivers he has also examined, and he has brought hidden things into the light.

{28:12} Sapientia vero ubi invenitur? et quis est locus intelligentiæ?
{28:12} But, in truth, where is wisdom to be found, and where is the place of understanding?

{28:13} Nescit homo pretium eius, nec invenitur in terra suaviter viventium.
{28:13} Man does not know its price, nor is it found in the land of those who live in sweetness.

{28:14} Abyssus dicit: Non est in me: et mare loquitur: Non est mecum.
{28:14} The abyss declares, “It is not in me.” And the sea says, “It is not with me.”

{28:15} Non dabitur aurum obrizum pro ea, nec appendetur argentum in commutatione eius.
{28:15} The finest gold will not be paid for it, nor will silver be weighed in exchange for it.

{28:16} Non conferetur tinctis Indiæ coloribus, nec lapidi sardonycho pretiosissimo, vel sapphiro.
{28:16} It will not be compared with the dyed colors of India, nor with the very costly stone sardonyx, nor with the sapphire.

{28:17} Non adæquabitur ei aurum vel vitrum, nec commutabuntur pro ea vasa auri:
{28:17} Neither gold nor crystal will be its equal; neither will vessels of gold be fitted for it.

{28:18} Excelsa et eminentia non memorabuntur comparatione eius: trahitur autem sapientia de occultis.
{28:18} The exalted and the eminent will not be remembered in comparison with it. Yet wisdom is drawn out of concealment.

{28:19} Non adæquabitur ei topazius de Æthiopia, nec tincturæ mundissimæ componetur.
{28:19} The topaz of Ethiopia will not be equal to it, nor will it be compared to the purest dyes.

{28:20} Unde ergo sapientia venit? et quis est locus intelligentiæ?
{28:20} So then, where does wisdom begin, and where is the place of understanding?

{28:21} Abscondita est ab oculis omnium viventium, volucres quoque cæli latet.
{28:21} It has been hidden from the eyes of all living things, just as the birds of the heavens escape notice.

~ This last phrase compares the birds of the sky (or the heavens) to wisdom in that both go mostly unnoticed by those living on earth.

{28:22} Perditio et mors dixerunt: Auribus nostris audivimus famam eius.
{28:22} Perdition and death have said, “With our ears, we have heard its fame.”

{28:23} Deus intelligit viam eius, et ipse novit locum illius.
{28:23} God understands its way, and he knows its location.

{28:24} Ipse enim fines mundi intuetur: et omnia, quæ sub cælo sunt, respicit.
{28:24} For he beholds the limits of the world, and he looks upon all things that are under heaven.

{28:25} Qui fecit ventis pondus, et aquas appendit in mensura.
{28:25} He created a counterweight for the winds, and he suspended the waters to measure them.

{28:26} Quando ponebat pluviis legem, et viam procellis sonantibus:
{28:26} At that time, he gave a law to the rain and a path to the resounding storms.

{28:27} Tunc vidit illam, et enarravit, et præparavit, et investigavit.
{28:27} Then he saw and explained it, and he made ready and examined it.

{28:28} Et dixit homini: Ecce timor Domini, ipsa est sapientia: et recedere a malo, intelligentia.
{28:28} And he said to man, “Behold the fear of the Lord. Such is wisdom. And to withdraw from evil, this is understanding.”

[Liber Iob 29]
[The Book of Job 29]

{29:1} Addidit quoque Iob, assumens parabolam suam, et dixit:
{29:1} Job also added to this, using figures of speech, and he said:

{29:2} Quis mihi tribuat, ut sim iuxta menses pristinos secundum dies, quibus Deus custodiebat me?
{29:2} Who will grant to me that I might be as I was in former months, according to the days when God kept watch over me?

{29:3} Quando splendebat lucerna eius super caput meum, et ad lumen eius ambulabam in tenebris?
{29:3} At that time, his lamp shined over my head, and by his light, I walked through the darkness.

{29:4} Sicut fui in diebus adolescentiæ meæ, quando secreto Deus erat in tabernaculo meo?
{29:4} I was then just as in the days of my youth, when God was privately in my tabernacle.

{29:5} Quando erat Omnipotens mecum: et in circuitu meo pueri mei?
{29:5} At that time, the Almighty was with me and my children surrounded me.

{29:6} Quando lavabam pedes meos butyro, et petra fundebat mihi rivos olei?
{29:6} Then, I washed my feet with butter, and a boulder poured out rivers of oil for me.

{29:7} Quando procedebam ad portam civitatis, et in platea parabant cathedram mihi?
{29:7} When I went to the gate of the city, or to the main street, they prepared a chair for me.

{29:8} Videbant me iuvenes, et abscondebantur: et senes assurgentes stabant.
{29:8} The youths saw me and hid themselves, and the elders, rising up, remained standing.

~ The verb ‘stabant’ in Latin does not have the same range of meaning as the verb ‘to stand’ in English. The Latin has more of a connotation of ‘remaining’ or ‘standing firm’ or ‘standing still’ or even of ‘withstanding’ something.

{29:9} Principes cessabant loqui, et digitum superponebant ori suo.
{29:9} The leaders stopped talking, and they placed a finder over their mouth.

{29:10} Vocem suam cohibebant duces, et lingua eorum gutturi suo adhærebat.
{29:10} The commanders subdued their voice, and their tongue adhered to their throat.

~ Notice that the civilian leaders, ‘principes,’ are silent, but the military leaders, ‘duces,’ speak with a subdued voice. These two words both refer to some type of leader, but the word ‘dux’ has more of a military connotation.

{29:11} Auris audiens beatificabat me, et oculus videns testimonium reddebat mihi.
{29:11} The ear that heard me, blessed me, and the eye that saw me, gave testimony for me.

{29:12} Eo quod liberassem pauperem vociferantem, et pupillum, cui non esset adiutor.
{29:12} This was because I had freed the poor, who cried out, and the orphan, who had no helper.

{29:13} Benedictio perituri super me veniebat, et cor viduæ consolatus sum.
{29:13} The blessing of him who would have been destroyed came upon me, and I consoled the heart of the widow.

{29:14} Iustitia indutus sum: et vestivi me, sicut vestimento et diademate, iudicio meo.
{29:14} I put on justice, and I clothed myself with my judgment, like a robe and a diadem.

{29:15} Oculus fui cæco, et pes claudo.
{29:15} I was an eye for the blind and a foot for the lame.

{29:16} Pater eram pauperum: et causam quam nesciebam, diligentissime investigabam.
{29:16} I was the father of the poor; and if I lacked knowledge about any case, I investigated very diligently.

{29:17} Conterebam molas iniqui, et de dentibus illius auferebam prædam.
{29:17} I crushed the jaws of the impious, and I took away prey from his teeth.

{29:18} Dicebamque: In nidulo meo moriar, et sicut palma multiplicabo dies.
{29:18} And I said, “I will die in my little nest, and like a palm tree, I will multiply my days.

{29:19} Radix mea aperta est secus aquas, et ros morabitur in messione mea.
{29:19} My root has been spread beside the waters, and the dew will remain with my harvest.

{29:20} Gloria mea semper innovabitur, et arcus meus in manu mea instaurabitur.
{29:20} My glory will always be restored, and my bow will be restored to my hand.”

{29:21} Qui me audiebant, expectabant sententiam, et intenti tacebant ad consilium meum.
{29:21} Those who heard me, expected vindication, and they listened closely in silence to my counsel.

{29:22} Verbis meis addere nihil audebant, et super illos stillabat eloquium meum.
{29:22} To my words, they dared to add nothing, and my eloquence poured over them.

{29:23} Expectabant me sicut pluviam, et os suum aperiebant quasi ad imbrem serotinum.
{29:23} They waited for me as for rain, and they opened their mouth as for belated rains.

{29:24} Siquando ridebam ad eos, non credebant, et lux vultus mei non cadebat in terram.
{29:24} If I had ever laughed at them, they would not have believed it, and the light of my face was not cast down towards the ground.

{29:25} Si voluissem ire ad eos, sedebam primus: cumque sederem quasi rex, circumstante exercitu, eram tamen mœrentium consolator.
{29:25} If I wished to go to them, I sat down first, and, though I sat like a king surrounded by an army, yet I was a comforter to those who mourned.

[Liber Iob 30]
[The Book of Job 30]

{30:1} Nunc autem derident me iuniores tempore, quorum non dignabar patres ponere cum canibus gregis mei:
{30:1} But now, those younger in years scorn me, whose fathers I would not have seen fit to place with the dogs of my flock,

{30:2} Quorum virtus manuum mihi erat pro nihilo, et vita ipsa putabantur indigni.
{30:2} the strength of whose hands was nothing to me, and they were considered unworthy of life itself.

{30:3} Egestate et fame steriles, qui rodebant in solitudine, squallentes calamitate, et miseria.
{30:3} They were barren from poverty and hunger; they gnawed in solitude, layered with misfortune and misery.

{30:4} Et mandebant herbas, et arborum cortices, et radix iuniperorum erat cibus eorum.
{30:4} And they chewed grass and the bark from trees, and the root of junipers was their food.

{30:5} Qui de convallibus ista rapientes, cum singula reperissent, ad ea cum clamore currebant.
{30:5} They took these things from the steep valleys, and when they discovered one of these things, they rushed to the others with a cry.

{30:6} In desertis habitabant torrentium, et in cavernis terræ, vel super glaream.
{30:6} They lived in the parched desert and in caves underground or above the rocks.

{30:7} Qui inter huiuscemodi lætabantur, et esse sub sentibus delicias computabant.
{30:7} They rejoiced among these kinds of things, and they considered it delightful to be under thorns.

{30:8} Filii stultorum et ignobilium, et in terra penitus non parentes.
{30:8} These are the sons of foolish and base men, not even paying any attention to the land.

{30:9} Nunc in eorum canticum versus sum, et factus sum eis in proverbium.
{30:9} Now I become their song, and I have been made into their proverb.

{30:10} Abominantur me, et longe fugiunt a me, et faciem meam conspuere non verentur.
{30:10} They loathe me, and so they flee far from me, and they are not reluctant to spit in my face.

{30:11} Pharetram enim suam aperuit, et afflixit me, et frenum posuit in os meum.
{30:11} For he has opened his quiver and has afflicted me, and he has placed a bridle in my mouth.

{30:12} Ad dexteram orientis calamitates meæ illico surrexerunt: pedes meos subverterunt, et oppresserunt quasi fluctibus semitis suis.
{30:12} Immediately, upon rising, my calamities rise up to the right. They have overturned my feet and have pressed me down along their way like waves.

{30:13} Dissipaverunt itinera mea, insidiati sunt mihi, et prævaluerunt, et non fuit qui ferret auxilium.
{30:13} They have diverted my journeys; they have waited to ambush me, and they have prevailed, and there was no one who might bring help.

{30:14} Quasi rupto muro, et aperta ianua, irruerunt super me, et ad meas miserias devoluti sunt.
{30:14} They have rushed upon me, as when a wall is broken or a gate opened, and they have been pulled down into my miseries.

{30:15} Redactus sum in nihilum: abstulisti quasi ventus desiderium meum: et velut nubes pertransiit salus mea.
{30:15} I have been reduced to nothing. You have taken away my desire like a wind, and my health has passed by like a cloud.

{30:16} Nunc autem in memetipso marcescit anima mea, et possident me dies afflictionis.
{30:16} But now my soul withers within myself, and the days of affliction take hold of me.

{30:17} Nocte os meum perforatur doloribus: et qui me comedunt, non dormiunt.
{30:17} At night, my bone is pierced with sorrows, and those who feed on me, do not sleep.

{30:18} In multitudine eorum consumitur vestimentum meum, et quasi capito tunicæ succinxerunt me.
{30:18} By the sheer number of them my clothing is worn away, and they have closed in on me like the collar of my coat.

{30:19} Comparatus sum luto, et assimilatus sum favillæ et cineri.
{30:19} I have been treated like dirt, and I have been turned into embers and ashes.

{30:20} Clamo ad te, et non exaudis me: sto, et non respicis me.
{30:20} I cry to you, and you do not heed me. I stand up, and you do not look back at me.

{30:21} Mutatus es mihi in crudelem, et in duritia manus tuæ adversaris mihi.
{30:21} You have changed me into hardness, and, with the hardness of your hand, you oppose me.

~ The first part of this verse does not say that God has changed into cruelty, but rather that God has changed Job ‘into hardness’ or ‘to have a hard heart.’ Notice the play on words (which is almost lost by the Latin using two different words, crudelem and duritia, to refer to hardness). God ‘has been changing’ Job into hardness and God has a ‘hard hand.’ In English, we do not use the perfect passive participle nearly as often as it is used in Latin. Therefore, ‘has been changing’ is better rendered as ‘have changed.’ The translation then becomes: “You have changed me into hardness, and, with the hardness of your hand, you have opposed me.”

{30:22} Elevasti me, et quasi super ventum ponens elisisti me valide.
{30:22} You have lifted me up, and, placing me as if on the wind, you have thrown me down powerfully.

{30:23} Scio quia morti trades me, ubi constituta est domus omni viventi.
{30:23} I know that you will hand me over to death, where a home has been established for all the living.

{30:24} Verumtamen non ad consumptionem eorum emittis manum tuam: et si corruerint, ipse salvabis.
{30:24} Truly, then, you do not extend your hand in order to consume them, and if they fall down, you will save them.

{30:25} Flebam quondam super eo, qui afflictus erat, et compatiebatur anima mea pauperi.
{30:25} Once, I wept over him who was afflicted, and my soul had compassion on the poor.

{30:26} Expectabam bona, et venerunt mihi mala: præstolabar lucem, et eruperunt tenebræ.
{30:26} I expected good things, but evil things have come to me. I stood ready for light, yet darkness burst forth.

{30:27} Interiora mea efferbuerunt absque ulla requie, prævenerunt me dies afflictionis.
{30:27} My insides have seethed, without any rest, for the days of affliction have prevented it.

{30:28} Mœrens incedebam, sine furore, consurgens, in turba clamabam.
{30:28} I went forth mourning, without anger, and rising up, I cried out in confusion.

{30:29} Frater fui draconum, et socius struthionum.
{30:29} I was the brother of snakes, and the companion of ostriches.

{30:30} Cutis mea denigrata est super me, et ossa mea aruerunt præ caumate.
{30:30} My skin has become blackened over me, and my bones have dried up because of the heat.

{30:31} Versa est in luctum cithara mea, et organum meum in vocem flentium.
{30:31} My harp has been turned into mourning, and my pipes have been turned into a voice of weeping.

[Liber Iob 31]
[The Book of Job 31]

{31:1} Pepigi fœdus cum oculis meis ut ne cogitarem quidem de virgine.
{31:1} I reached an agreement with my eyes, that I would not so much as think about a virgin.

{31:2} Quam enim partem haberet in me Deus desuper, et hereditatem Omnipotens de excelsis?
{31:2} For what portion should God from above hold for me, and what inheritance should the Almighty from on high keep?

{31:3} Numquid non perditio est iniquo, et alienatio operantibus iniustitiam?
{31:3} Is not destruction held for the wicked and repudiation kept for those who work injustice?

{31:4} Nonne ipse considerat vias meas, et cunctos gressus meos dinumerat?
{31:4} Does he not examine my ways and number all my steps?

{31:5} Si ambulavi in vanitate, et festinavit in dolo pes meus:
{31:5} If I have walked in vanity, or if my foot has hurried towards deceitfulness,

{31:6} Appendat me in statera iusta, et sciat Deus simplicitatem meam.
{31:6} let him weigh me in a just balance, and let God know my simplicity.

{31:7} Si declinavit gressus meus de via, et si secutum est oculos meos cor meum, et si manibus meis adhæsit macula:
{31:7} If my steps have turned aside from the way, or if my heart has followed my eyes, or if a blemish has clung to my hands,

~ The Latin word ‘et’ is usually translated as ‘and,’ but in this and certain other contexts, it clearly means ‘or.’ Job is not saying: ‘If I have done all three of these things,’ but rather, ‘If I have done any one of these things.’ Therefore, the translation is ‘or’ not ‘and.’

{31:8} Seram, et alium comedat: et progenies mea eradicetur.
{31:8} then may I sow, and let another consume, and let my offspring be eradicated.

{31:9} Si deceptum est cor meum super muliere, et si ad ostium amici mei insidiatus sum:
{31:9} If my heart has been deceived over a woman, or if I have waited in ambush at my friend’s door,

{31:10} Scortum alterius sit uxor mea, et super illam incurventur alii.
{31:10} then let my wife be the harlot of another, and let other men lean over her.

{31:11} Hoc enim nefas est, et iniquitas maxima.
{31:11} For this is a crime and a very great injustice.

{31:12} Ignis est usque ad perditionem devorans, et omnia eradicans genimina.
{31:12} It is a fire devouring all the way to perdition, and it roots out all that springs forth.

{31:13} Si contempsi subire iudicium cum servo meo, et ancilla mea, cum disceptarent adversum me:
{31:13} If I have despised being subject to judgment with my servant or my maid, when they had any complaint against me,

{31:14} Quid enim faciam cum surrexerit ad iudicandum Deus? et cum quæsierit, quid respondebo illi?
{31:14} then what will I do when God rises to judge, and, when he inquires, how will I respond to him?

{31:15} Numquid non in utero fecit me qui et illum operatus est: et formavit me in vulva unus?
{31:15} Is not he who created me in the womb, also he who labored to make him? And did not one and the same form me in the womb?

~ The word ‘utero’ is more general in meaning in Latin than the word ‘uterus’ is in English. The Latin ‘utero’ can refer to a male’s abdomen or to a woman’s womb. So, why does the Latin use two words, utero and vulva, and two questions (or a two-part question) to ask the same thing? Because the masculine singular word utero refers, not to the womb, but to the father’s (not well understood during Job’s day) genitive capability, and the word vulva refers to the mother’s genitive capability.

{31:16} Si negavi, quod volebant, pauperibus, et oculos viduæ expectare feci:
{31:16} If I have denied the poor what they wanted and have made the eyes of the widow wait;

{31:17} Si comedi buccellam meam solus, et non comedit pupillus ex ea:
{31:17} if I have eaten my morsel of food alone, while orphans have not eaten from it;

{31:18} (Quia ab infantia mea crevit mecum miseratio: et de utero matris meæ egressa est mecum.)
{31:18} (for from my infancy mercy grew with me, and it came out with me from my mother’s womb;)

{31:19} Si despexi pereuntem, eo quod non habuerit indumentum, et absque operimento pauperem:
{31:19} if I have looked down on him who was perishing because he had no clothing and the poor without any covering,

{31:20} Si non benedixerunt mihi latera eius, et de velleribus ovium mearum calefactus est:
{31:20} if his sides have not blessed me, and if he were not warmed with the fleece of my sheep;

{31:21} Si levavi super pupillum manum meam, etiam cum viderem me in porta superiorem:
{31:21} if I have lifted up my hand over an orphan, even when it might seem to me that I have the advantage over him at the gate;

{31:22} Humerus meus a iunctura sua cadat, et brachium meum cum suis ossibus confringatur.
{31:22} then may my shoulder fall from its joint, and may my arm, with all its bones, be broken.

{31:23} Semper enim quasi tumentes super me fluctus timui Deum, et pondus eius ferre non potui.
{31:23} For I have always feared God, like waves flowing over me, whose weight I was unable to bear.

{31:24} Si putavi aurum robur meum, et obrizo dixi: Fiducia mea.
{31:24} If I have considered gold to be my strength, or if I have called purified gold ‘my Trust;’

{31:25} Si lætatus sum super multis divitiis meis, et quia plurima reperit manus mea.
{31:25} if I have rejoiced over my great success, and over the many things my hand has obtained;

{31:26} Si vidi solem cum fulgeret, et lunam incedentem clare:
{31:26} if I gazed upon the sun when it shined and the moon advancing brightly,

{31:27} Et lætatum est in abscondito cor meum, et osculatus sum manum meam ore meo.
{31:27} so that my heart rejoiced in secret and I kissed my hand with my mouth,

{31:28} Quæ est iniquitas maxima, et negatio contra Deum altissimum.
{31:28} which is a very great iniquity and a denial against the most high God;

{31:29} Si gavisus sum ad ruinam eius, qui me oderat, et exultavi quod invenisset eum malum.
{31:29} if I have been glad at the ruin of him who hated me and have exulted that evil found him,

{31:30} Non enim dedi ad peccandum guttur meum, ut expeterem maledicens animam eius.
{31:30} for I have not been given my throat to sin by asking for a curse on his soul;

{31:31} Si non dixerunt viri tabernaculi mei: Quis det de carnibus eius ut saturemur:
{31:31} if the men around my tabernacle have not said: “He might give us some of his food, so that we will be filled,”

~ Job is listing sinful things that he has not done, so this good deed is spoken of in the negative: ‘Si non dixerunt....’ The good deed is that any men who came around his tabernacle (or tent or home) knew that they might obtain food from him if they were hungry. The Latin is here translated loosely, because a strict literal translation would be more difficult to understand. Here ‘carnibus’ does not specifically refer to meat (or flesh), but to food or a meal. Notice that ‘Quis’ is not to be understood as the word ‘Who’ introducing a question, but as a pronoun, better translated as ‘He’ than as ‘Who.’ Latin uses ‘quis’ as a pronoun in a way that English rarely uses the word ‘who.’ The quote here, beginning with ‘Quis’ could be translated as a question, but it is more clearly understood in its proper meaning when translated as a statement. The hungry knew that they could count on Job for food when they were hungry. Notice also that the genitive ‘tabernaculi mei,’ referring to ‘viri’ does not connotate possession (the men of my tabernacle), for the next verse clearly indicates that these men are foreigners or travelers, not the men working or living at Job’s home. The genitive case can occasionally mean ‘among’ or ‘around’ rather than ‘of.’

{31:32} Foris non mansit peregrinus, ostium meum viatori patuit.
{31:32} for the foreigner did not remain at the door, my door was open to the traveler;

{31:33} Si abscondi quasi homo peccatum meum, et celavi in sinu meo iniquitatem meam.
{31:33} if, as man does, I have hidden my sin and have concealed my iniquity in my bosom;

{31:34} Si expavi ad multitudinem nimiam, et despectio propinquorum terruit me: et non magis tacui, nec egressus sum ostium.
{31:34} if I became frightened by an excessive crowd, and the disrespect of close relatives alarmed me, so that I would much rather have remained silent or have gone out the door;

{31:35} Quis mihi tribuat auditorem, ut desiderium meum audiat Omnipotens: et librum scribat ipse qui iudicat.
{31:35} then, would he grant me a hearing, so that the Almighty would listen to my desire, and he who judges would himself write a book,

~ Again, the word ‘quis’ in Latin does not always mean ‘who,’ even when used in a question. In this case, Job is referring to all of the previous ‘if...’ propositions, saying, if all of these faults had been found in Job, would He still grant Job a favorable hearing and a clear vindication? No, He would not. ‘Quis’ is here used as a pronoun referring to God.

{31:36} Ut in humero meo portem illum, et circumdem illum quasi coronam mihi?
{31:36} which I would then carry on my shoulder and wrap around me like a crown?

{31:37} Per singulos gradus meos pronunciabo illum, et quasi principi offeram eum.
{31:37} With each of my steps, I would pronounce and offer it, as if to a prince.

{31:38} Si adversum me terra mea clamat, et cum ipsa sulci eius deflent:
{31:38} So, if my land cries out against me, and if its furrows weep with it,

{31:39} Si fructus eius comedi absque pecunia, et animam agricolarum eius afflixi:
{31:39} if I have used its fruits for nothing but money and have afflicted the souls of its tillers,

~ This verse does not say: ‘if I have eaten of its fruits without money,’ but rather: ‘if I have used its fruits for nothing except money.’ The first translation does not make any sense. The second translation makes sense and fits with the theme of this part of the Book of Job, wherein Job lists the faults he doesn’t have. The word ‘comedi’ can refer to eating, but it can also refer to other kinds of consuming or the using of something. The word ‘absque’ can be translated as ‘without,’ but it can also mean ‘except for’ or ‘nothing but.’ Job is saying that it would be a sin to use the land as nothing but a source of money for himself.

{31:40} Pro frumento oriatur mihi tribulus, et pro hordeo spina. (Finita sunt verba Iob.)
{31:40} then, may thistles spring forth for me instead of grain, and thorns instead of barley. (This ended the words of Job.)

[Liber Iob 32]
[The Book of Job 32]

{32:1} Omiserunt autem tres viri isti respondere Iob, eo quod iustus sibi videretur.
{32:1} But these three men ceased to answer Job, because he considered himself justified.

{32:2} Et iratus, indignatusque est Eliu filius Barachel Buzites, de cognatione Ram: iratus est autem adversum Iob, eo quod iustum se esse diceret coram Deo.
{32:2} And Eliu the son of Barachel the Buzite, of the kindred of Ram, was angry and indignant. But he was angry against Job because he described himself to be just in the presence of God.

{32:3} Porro adversum amicos eius indignatus est, eo quod non invenissent responsionem rationabilem, sed tantummodo condemnassent Iob.
{32:3} Moreover, he was indignant with his friends because they had not found a reasonable response, except in so far as they condemned Job.

{32:4} Igitur Eliu expectavit Iob loquentem: eo quod seniores essent qui loquebantur.
{32:4} Therefore, Eliu waited while Job was talking, for these were his elders that were speaking.

{32:5} Cum autem vidisset quod tres respondere non potuissent, iratus est vehementer.
{32:5} But when he saw that these three were not able to respond, he was extremely angry.

{32:6} Respondensque Eliu filius Barachel Buzites, dixit: Iunior sum tempore, vos autem antiquiores, idcirco demisso capite, veritus sum vobis indicare meam sententiam.
{32:6} And so Eliu the son of Barachel the Buzite responded by saying: I am younger in years, and you are more ancient; therefore, I kept my head low, for I was afraid to reveal to you my opinion.

{32:7} Sperabam enim quod ætas prolixior loqueretur, et annorum multitudo doceret sapientiam.
{32:7} For I had hoped that greater age would speak, and that a multitude of years would teach wisdom.

{32:8} Sed, ut video, spiritus est in hominibus, et inspiratio Omnipotentis dat intelligentiam.
{32:8} But I see now that there is only breath in men, and that it is the inspiration of the Almighty that gives understanding.

~ The word ‘spiritus’ should not be capitalized here, as if it referred to the Spirit of God. The word ‘spiritus’ refers to the breath, or the breath of life, or life, or spirit. It does not refer to the soul, however. The ancient view of the human person was: body, breath of life (spiritus), and soul (anima). Here Eliu is saying that there is only breath or wind in men, and that, if any man has understanding, it is a gift from God.

{32:9} Non sunt longævi sapientes, nec senes intelligunt iudicium.
{32:9} The wise are not the aged, nor do the elders understand judgment.

{32:10} Ideo dicam: Audite me, ostendam vobis etiam ego meam sapientiam.
{32:10} Therefore, I will speak. Listen to me, and so I will show you my wisdom.

{32:11} Expectavi enim sermones vestros, audivi prudentiam vestram, donec disceptaremini sermonibus:
{32:11} For I have endured your words; I have paid attention to your deliberations, while you were being argumentative with words.

{32:12} Et donec putabam vos aliquid dicere, considerabam: sed, ut video, non est qui possit arguere Iob, et respondere ex vobis sermonibus eius.
{32:12} And as long as I supposed that you were saying something, I considered; but now I see that there is none of you that is able to argue with Job and to respond to his words.

{32:13} Ne forte dicatis: Invenimus sapientiam: Deus proiecit eum, non homo.
{32:13} So that you will not say, “We have found wisdom,” God has thrown him down, not man.

~ The expression ‘ne forte’ can be translated as ‘lest,’ but it has a negative connotation in Latin. So a better translation would preserve that negation. The quotation here is only two words: “Invenimus sapientiam.” And the last part explains that God chose to defeat Job through a young man (Eliu), so that it could be seen that such wisdom must have come from God, not man.

{32:14} Nihil locutus est mihi, et ego non secundum sermones vestros respondebo illi.
{32:14} He has said nothing to me, and I will not respond to him according to your words.

{32:15} Extimuerunt, nec responderunt ultra, abstuleruntque a se eloquia.
{32:15} Then they were filled with dread, and so they no longer responded, and they withdrew from their speechmaking.

{32:16} Quoniam igitur expectavi, et non sunt locuti: steterunt, nec ultra responderunt:
{32:16} Therefore, because I have waited and they have not been speaking, for they stood firm and did not respond at all,

~ The word ‘steterunt’ in this context does not refer to standing, but to remaining or persevering, i.e. ‘they stood firm’ in their refusal to respond. Notice that Eliu is now addressing Job, so that he calls the others ‘they.’ The previous verse, 32:15, is not a quote of Eliu speaking, but is used to separate the section where Eliu addresses the three men from the section where Eliu addresses Job.

{32:17} Respondebo et ego partem meam, et ostendam scientiam meam.
{32:17} I also will answer in my turn, and I will reveal my knowledge.

{32:18} Plenus sum enim sermonibus, et coarctat me spiritus uteri mei.
{32:18} For I am full of words, and the feeling in my gut inspires me.

{32:19} En venter meus quasi mustum absque spiraculo, quod lagunculas novas disrumpit.
{32:19} Yes, my stomach is like fermenting wine without a vent, which bursts the new containers.

{32:20} Loquar, et respirabo paululum: aperiam labia mea, et respondebo.
{32:20} I should speak, but I will also breathe a little; I will open my lips, and I will answer.

{32:21} Non accipiam personam viri, et Deum homini non æquabo.
{32:21} I will not esteem the reputation of a man, and I will not equate God with man.

{32:22} Nescio enim quamdiu subsistam, et si post modicum tollat me Factor meus.
{32:22} For I do not know how long I will continue, and whether, after a while, my Maker might take me away.

[Liber Iob 33]
[The Book of Job 33]

{33:1} Audi igitur Iob eloquia mea, et omnes sermones meos ausculta.
{33:1} Therefore, hear my speeches, Job, and listen to all my words.

{33:2} Ecce aperui os meum, loquatur lingua mea in faucibus meis.
{33:2} Behold, I have opened my mouth; let my tongue speak along with my throat.

{33:3} Simplici corde meo sermones mei, et sententiam puram labia mea loquentur.
{33:3} My words are from my simple heart, and my lips will speak a pure judgment.

{33:4} Spiritus Dei fecit me, et spiraculum Omnipotentis vivificavit me.
{33:4} The Spirit of God made me, and the breath of the Almighty gave me life.

{33:5} Si potes, responde mihi, et adversus faciem meam consiste.
{33:5} If you can, answer me, and oppose me to my face.

{33:6} Ecce, et me sicut et te fecit Deus, et de eodem luto ego quoque formatus sum.
{33:6} Behold, God has made me, just as he also has made you, and I, likewise, have been formed of the same clay.

{33:7} Verumtamen miraculum meum non te terreat, et eloquentia mea non sit tibi gravis.
{33:7} So, truly, do not let my wonders terrify you, and do not let my eloquence be burdensome to you.

{33:8} Dixisti ergo in auribus meis, et vocem verborum tuorum audivi:
{33:8} For you have spoken in my hearing, and I have heard the voice of your words, saying:

{33:9} Mundus sum ego, et absque delicto: immaculatus, et non est iniquitas in me.
{33:9} “I am clean and without sin; I am immaculate, and there is no iniquity in me.

{33:10} Quia querelas in me reperit, ideo arbitratus est me inimicum sibi.
{33:10} Yet he has discovered blame in me, and so he has treated me like his enemy.

{33:11} Posuit in nervo pedes meos, custodivit omnes semitas meas.
{33:11} He has put my feet in fetters; he has kept watch over all my ways.”

{33:12} Hoc est ergo, in quo non es iustificatus: respondebo tibi, quia maior sit Deus homine.
{33:12} Therefore, it is for this reason that you have not been justified. For I tell you that God is greater than man.

{33:13} Adversus eum contendis quod non ad omnia verba responderit tibi?
{33:13} Do you contend against him because he has not responded to all of your words?

{33:14} Semel loquitur Deus, et secundo idipsum non repetit.
{33:14} God speaks once, and he does not repeat the same thing a second time.

{33:15} Per somnium in visione nocturna, quando irruit sopor super homines, et dormiunt in lectulo:
{33:15} Through a dream in a vision of the night, when a deep sleep falls over men, and they are sleeping in their beds,

{33:16} Tunc aperit aures virorum, et erudiens eos instruit disciplina,
{33:16} then, he opens the ears of men, and, educating them, he teaches discipline,

{33:17} Ut avertat hominem ab his, quæ facit, et liberet eum de superbia:
{33:17} so that he may divert a man from the things that he is doing, and may free him from pride,

{33:18} Eruens animam eius a corruptione: et vitam illius, ut non transeat in gladium.
{33:18} rescuing his soul from corruption and his life from passing away by the sword.

{33:19} Increpat quoque per dolorem in lectulo, et omnia ossa eius marcescere facit.
{33:19} Likewise, he rebukes by sorrow in bed, and he causes all of his bones to become weak.

{33:20} Abominabilis ei fit in vita sua panis, et animæ illius cibus ante desiderabilis.
{33:20} Bread becomes abominable to him in his life, and, to his soul, the meat which before he desired.

~ There are a number of verses in Job that refer to the time of the Antichrist. This verse refers to the abomination of desolation, which is a perverse imitation of the Most Holy Eucharist.

{33:21} Tabescet caro eius, et ossa, quæ tecta fuerant, nudabuntur.
{33:21} His body will waste away, and his bones, which had been covered, will be revealed.

{33:22} Appropinquavit corruptioni anima eius, et vita illius mortiferis.
{33:22} His soul has approached corruption, and his life has drawn near to what is deadly.

{33:23} Si fuerit pro eo Angelus loquens, unus de millibus, ut annuntiet hominis æquitatem:
{33:23} If there were an angel speaking for him, one among thousands, to declare the fairness of the man,

{33:24} Miserebitur eius, et dicet: Libera eum, ut non descendat in corruptionem: inveni in quo ei propitier.
{33:24} he will have mercy on him, and he will say, “Free him, so that he will not descend to destruction. I have found a reason to be favorable to him.

{33:25} Consumpta est caro eius a suppliciis, revertatur ad dies adolescentiæ suæ.
{33:25} His body is consumed by suffering. Let him return to the days of his youth.”

{33:26} Deprecabitur Deum, et placabilis ei erit: et videbit faciem eius in iubilo, et reddet homini iustitiam suam.
{33:26} He will beg pardon from God, and he will be soothing to him; and he will look upon his face in jubilation, and he will restore his justice to man.

~ This verse in Latin uses so many pronouns, it is difficult to determine which refer to God and which to man. But the verse has a certain symmetry or pattern that reveals its meaning: the man acts towards God and God responds towards the man; then the man acts again towards God and God again responds towards the man.

{33:27} Respiciet homines, et dicet: Peccavi, et vere deliqui, et, ut eram dignus, non recepi.
{33:27} He will consider mankind, and he will say: “I have sinned and truly I have offended, yet I was not treated as I deserved.”

{33:28} Liberavit animam suam ne pergeret in interitum, sed vivens lucem videret.
{33:28} He has freed his soul from continuing into destruction, so that, in living, it may see the light.

{33:29} Ecce, hæc omnia operatur Deus tribus vicibus per singulos:
{33:29} Behold, all these things God works three times within each one,

{33:30} Ut revocet animas eorum a corruptione, et illuminet luce viventium.
{33:30} so that he may revive their souls from corruption and enlighten them with the light of life.

{33:31} Attende Iob, et audi me: et tace, dum loquor.
{33:31} Pay attention Job, and listen to me; and remain silent, while I speak.

{33:32} Si autem habes quod loquaris, responde mihi, loquere: volo enim, te apparere iustum.
{33:32} Yet, if you have anything to say, answer me and speak, for I want you to be treated justly.

{33:33} Quod si non habes, audi me: tace, et docebo te sapientiam.
{33:33} But if you do not have anything to say, then listen to me. Be quiet and I will teach you wisdom.

[Liber Iob 34]
[The Book of Job 34]

{34:1} Pronuntians itaque Eliu, etiam hæc locutus est:
{34:1} After proclaiming these things, Eliu now had this to say:

{34:2} Audite sapientes verba mea, et eruditi auscultate me:
{34:2} May the wise hear my words, and may the educated listen to me.

{34:3} Auris enim verba probat, et guttur escas gustu diiudicat.
{34:3} For the ear examines words, and the mouth discerns foods by the taste.

{34:4} Iudicium eligamus nobis, et inter nos videamus quid sit melius.
{34:4} Let us choose judgment for ourselves, and let us consider among ourselves what is best.

{34:5} Quia dixit Iob: Iustus sum, et Deus subvertit iudicium meum.
{34:5} For Job has said: “I am just, yet God has subverted my judgment.

{34:6} In iudicando enim me, mendacium est: violenta sagitta mea absque ullo peccato.
{34:6} For, within my judgment, there is a lie: my vehement barbs are without any sin.”

{34:7} Quis est vir ut est Iob, qui bibit subsannationem quasi aquam:
{34:7} What man is there that is like Job, who drinks up derision as if it were water,

{34:8} Qui graditur cum operantibus iniquitatem, et ambulat cum viris impiis?
{34:8} who accompanies those who work iniquity, and who walks with impious men?

{34:9} Dixit enim: Non placebit vir Deo, etiam si cucurrerit cum eo.
{34:9} For he has said, “Man will not please God, even if he should travel with him.”

{34:10} Ideo viri cordati audite me, absit a Deo impietas, et ab Omnipotente iniquitas.
{34:10} Therefore, prudent men, hear me: impiety is far from God, and iniquity is far from the Almighty.

{34:11} Opus enim hominis reddet ei, et iuxta vias singulorum restituet eis.
{34:11} For he will restore to man his works, and according to the ways of each, he will repay them.

{34:12} Vere enim Deus non condemnabit frustra, nec Omnipotens subvertet iudicium.
{34:12} For truly, God will not condemn in vain, nor will the Almighty repudiate judgment.

{34:13} Quem constituit alium super terram? aut quem posuit super orbem, quem fabricatus est?
{34:13} What other is established over the earth? Or whom has he placed over the world, which he made?

{34:14} Si direxerit ad eum cor suum, spiritum illius et flatum ad se trahet.
{34:14} But, if he directs his heart towards him, he will draw his spirit and breath to himself.

{34:15} Deficiet omnis caro simul, et homo in cinerem revertetur.
{34:15} All flesh will fail together, and man will return to ashes.

{34:16} Si habes ergo intellectum, audi quod dicitur, et ausculta vocem eloquii mei.
{34:16} Therefore, if you have understanding, hear what is said, and heed the sound of my eloquence.

{34:17} Numquid qui non amat iudicium, sanari potest? et quomodo tu eum, qui iustus est, in tantum condemnas?
{34:17} Is he that does not love judgment able to be corrected? And how can you so greatly condemn him who is just?

{34:18} Qui dicit regi, apostata: qui vocat duces impios:
{34:18} He says to the king, “You are an apostate.” He calls commanders impious.

{34:19} Qui non accipit personas principum: nec cognovit tyrannum, cum disceptaret contra pauperum: opus enim manuum eius sunt universi.
{34:19} He does not accept the reputation of leaders; nor does he recognize the tyrant as he contends against the poor. For all are the work of his hands.

{34:20} Subito morientur, et in media nocte turbabuntur populi, et pertransibunt, et auferent violentum absque manu.
{34:20} They will die suddenly, and the people will be troubled in the middle of the night, but they will pass through it, and the violent will be taken away without a hand.

~ In the Bible, the expression, ‘without a hand’ (absque manu) generally refers to situations where God accomplishes something without making use of human intervention, i.e. by angelic or divine intervention. In this verse, they take away the violent without human assistance. They could refer to angels, but since the subject of the sentence is not specified, the translation avoids specifying the subject by converting the phrase to passive tense.

~ This verse refers to the Three Days of Darkness, when many will die, and many will be troubled in the midst of darkness (or, in the middle of night), but they will survive and pass through the darkness, and then they will find that the violent have been taken away without human intervention, without a hand.

{34:21} Oculi enim eius super vias hominum, et omnes gressus eorum considerat.
{34:21} For his eyes are upon the ways of men, and he examines all of their steps.

{34:22} Non sunt tenebræ, et non est umbra mortis, ut abscondantur ibi qui operantur iniquitatem.
{34:22} There is no darkness and no shadow of death, where those who work iniquity may be hidden.

{34:23} Neque enim ultra in hominis potestate est, ut veniat ad Deum in iudicium.
{34:23} For it is no longer within the power of man to enter into judgment with God.

{34:24} Conteret multos, et innumerabiles, et stare faciet alios pro eis.
{34:24} He will break into many innumerable pieces, and he will cause others to stand up in their place.

{34:25} Novit enim opera eorum: et idcirco inducet noctem, et conterentur.
{34:25} For he knows their works, and, as a result, he will bring the night, and they will be crushed.

{34:26} Quasi impios percussit eos in loco videntium.
{34:26} Just as the impious do, he has struck them in a place where they can be seen.

~ Or, “Just as the impious do, he has struck them in plain view.” The impious strike others unjustly in plain view, for they have such influence over society that they can strike and not be held accountable themselves. But God will strike them in the same way, in plain view of the whole world.

{34:27} Qui quasi de industria recesserunt ab eo, et omnes vias eius intelligere noluerunt:
{34:27} They, as if with great diligence, have withdrawn from him, and they refused to understand all his ways,

{34:28} Ut pervenire facerent ad eum clamorem egeni, et audiret vocem pauperum.
{34:28} so that they caused the outcry of the needy to reach him, and he heard the voice of the poor.

{34:29} Ipso enim concedente pacem, quis est qui condemnet? ex quo absconderit vultum, quis est qui contempletur eum et super gentes et super omnes homines?
{34:29} For, when he grants peace, who is there that can condemn? When he hides his face, who is there that can contemplate him, either among the nations, or among all men?

{34:30} Qui regnare facit hominem hypocritam propter peccata populi.
{34:30} He causes a hypocritical man to reign because of the sins of the people.

{34:31} Quia ergo ego locutus sum ad Deum, te quoque non prohibebo.
{34:31} Therefore, since I have been speaking about God, I will not prevent you from doing the same.

{34:32} Si erravi, tu doce me: si iniquitatem locutus sum, ultra non addam.
{34:32} If I have erred, you may teach me; if I have spoken unfairly, I will add no more.

{34:33} Numquid a te Deus expetit eam, quia displicuit tibi? tu enim cœpisti loqui, et non ego: quod si quid nosti melius, loquere.
{34:33} Does God require this of you because it is displeasing to you? For you were the first to speak, and not I. But if you know something better, speak.

{34:34} Viri intelligentes loquantur mihi, et vir sapiens audiat me.
{34:34} Let men of understanding speak to me, and let a wise man listen to me.

{34:35} Iob autem stulte locutus est, et verba illius non sonant disciplinam.
{34:35} But Job has been speaking foolishly, and his words contain unsound teaching.

{34:36} Pater mi, probetur Iob usque ad finem: ne desinas ab homine iniquitatis.
{34:36} My father, let Job be tested even to the end; may you not retreat from a man of iniquity.

{34:37} Quia addit super peccata sua blasphemiam, inter nos interim constringatur: et tunc ad iudicium provocet sermonibus suis Deum.
{34:37} For he adds blasphemy on top of his sins; nevertheless, let him be constrained to be among us, and then let him provoke God to judgment with his speeches.

[Liber Iob 35]
[The Book of Job 35]

{35:1} Igitur Eliu hæc rursum locutus est:
{35:1} After this, Eliu again spoke in this way:

{35:2} Numquid æqua tibi videtur tua cogitatio, ut diceres: Iustior sum Deo?
{35:2} Does it seem right to you in your thoughts, that you should say, “I am more just than God?”

{35:3} Dixisti enim: Non tibi placet quod rectum est: vel quid tibi proderit, si ego peccavero?
{35:3} For you said, “Having done what is right does not please you,” and, “How will it benefit you, if I sin?”

~ The word ‘vel’ is usually translated as ‘or,’ and the word ‘et’ is usually translated as ‘and.’ However, sometimes the meaning of these Latin words is best expressed by translating ‘vel’ as ‘and,’ and by translating ‘et’ as ‘or.’

{35:4} Itaque ego respondebo sermonibus tuis, et amicis tuis tecum.
{35:4} And so, I will respond to your words, and to your friends who are with you.

{35:5} Suspice cælum et intuere, et contemplare æthera quod altior te sit.
{35:5} Look up towards heaven and consider; also, think about the sky, which is higher than you.

{35:6} Si peccaveris, quid ei nocebis? et si multiplicatæ fuerint iniquitates tuæ, quid facies contra eum?
{35:6} If you sin, how will it hurt him? And if your iniquities are multiplied, what will you do against him?

{35:7} Porro si iuste egeris, quid donabis ei, aut quid de manu tua accipiet?
{35:7} Furthermore, if you act justly, what will you give him, or what will he receive from your hand?

{35:8} Homini, qui similis tui est, nocebit impietas tua: et filium hominis adiuvabit iustitia tua.
{35:8} Your impiety may hurt a man who is like you, though your justice may help the son of the man.

{35:9} Propter multitudinem calumniatorum clamabunt: et eiulabunt propter vim brachii tyrannorum.
{35:9} Because of the multitude of false accusers, they will cry out; and they will lament because of the strong arm of the tyrants.

{35:10} Et non dixit: Ubi est Deus, qui fecit me, qui dedit carmina in nocte,
{35:10} Yet he has not said: “Where is God, who made me, who has given songs in the night,

{35:11} Qui docet nos super iumenta terræ, et super volucres cæli erudit nos?
{35:11} who teaches us in addition to the beasts of the earth, and who educates us along with the birds of the air?”

{35:12} Ibi clamabunt, et non exaudiet, propter superbiam malorum.
{35:12} There they will cry, and he will not heed them, because of the arrogance of the wicked.

{35:13} Non ergo frustra audiet Deus, et Omnipotens causas singulorum intuebitur.
{35:13} Therefore, God does not hear in vain, and the Almighty will look into each and every case.

{35:14} Etiam cum dixeris: Non considerat: iudicare coram illo, et expecta eum.
{35:14} And so, when you say, “He does not examine,” be judged before him, but wait for him.

{35:15} Nunc enim non infert furorem suum, nec ulciscitur scelus valde.
{35:15} For, at the present time, he does not bring forth his fury, nor does he punish sin exceedingly.

{35:16} Ergo Iob frustra aperit os suum, et absque scientia verba multiplicat.
{35:16} Therefore, Job has opened his mouth in vain and has multiplied words without knowledge.

[Liber Iob 36]
[The Book of Job 36]

{36:1} Addens quoque Eliu, hæc locutus est:
{36:1} Continuing in a similar manner, Eliu had this to say:

{36:2} Sustine me paululum, et indicabo tibi: adhuc enim habeo quod pro Deo loquar.
{36:2} Bear with me for a little while and I will show you; for I have still more to say in favor of God.

{36:3} Repetam scientiam meam a principio, et operatorem meum probabo iustum.
{36:3} I will review my knowledge from the beginning, and I will prove my Maker to be just.

{36:4} Vere enim absque mendacio sermones mei, et perfecta scientia probabitur tibi.
{36:4} For truly my words are without any falsehood and perfect knowledge will be proven to you.

{36:5} Deus potentes non abiicit, cum et ipse sit potens.
{36:5} God does not abandon the powerful, for he himself is also powerful.

{36:6} Sed non salvat impios, et iudicium pauperibus tribuit.
{36:6} But he does not save the impious, though he grants judgment to the poor.

{36:7} Non auferet a iusto oculos suos, et reges in solio collocat in perpetuum, et illi eriguntur.
{36:7} He will not take his eyes away from the just, and he continually establishes kings on their throne, and they are exalted.

{36:8} Et si fuerint in catenis, et vinciantur funibus paupertatis.
{36:8} And, if they are in captivity, or are bound with the chains of poverty,

{36:9} Indicabit eis opera eorum, et scelera eorum, quia violenti fuerunt.
{36:9} he will reveal to them their works, as well as their sinfulness, in that they were violent.

{36:10} Revelabit quoque aurem eorum, ut corripiat: et loquetur, ut revertantur ab iniquitate.
{36:10} Likewise, he will open their ears to his correction, and he will speak to them, so that they may return from iniquity.

{36:11} Si audierint et observaverint, complebunt dies suos in bono, et annos suos in gloria:
{36:11} If they listen and obey, they will fill their days with goodness and complete their years in glory.

~ The word ‘complebunt’ can mean to fill or to complete. The verse is translated somewhat loosely, such that both meanings are used: fill up their days and complete their years.

{36:12} Si autem non audierint, transibunt per gladium, et consumentur in stultitia.
{36:12} But if they will not listen, they will pass away by the sword and will be consumed by foolishness.

{36:13} Simulatores et callidi provocant iram Dei, neque clamabunt cum vincti fuerint.
{36:13} The false and the crafty provoke the wrath of God, yet they do not cry out to him when they are chained.

~ The word ‘clamabunt’ means to cry out or to call on the name of someone; in this context, it means that they will not cry out to God, even when they are in chains.

{36:14} Morietur in tempestate anima eorum, et vita eorum inter effeminatos.
{36:14} Their soul will die in a storm, and their life, among the unmanly.

{36:15} Eripiet de angustia sua pauperem, et revelabit in tribulatione aurem eius.
{36:15} He will rescue the poor from his anguish, and he will open his ear during tribulation.

{36:16} Igitur salvabit te de ore angusto latissime, et non habente fundamentum subter se: requies autem mensæ tuæ erit plena pinguedine.
{36:16} Therefore, he will save you from the narrow mouth very widely, even though it has no foundation under it. Moreover, your respite at table will be full of fatness.

~ There is a play on words here: ‘he will save you from the narrow mouth very widely....’ The mouth of oppression is narrow (hard to escape from), but the salvation from God is very wide (easy to obtain). This play on words is lost if the verse is translated less literally: ‘he will save you from oppression very abundantly....’

~ The meaning of this verse is obscure. God will save you from an oppression that is hard to escape from. He will do so very widely (perhaps this means geographically, i.e. over all the earth; or perhaps it means that it will be a wide road, i.e. an easy to follow salvation). And God will save without regard to the lack of foundation under ‘it,’ referring to the salvation, i.e. it will seem as if that by which God saves has no dependable foundation.

~ The last part of the verse means that, during the respite that follows, you will have abundance (fatness) at your table. The literal translation would be ‘and the respite of your table will be full of fatness.’ But the meaning is that both the respite and the table are ‘yours.’ So the verse can also be correctly translated as: ‘and your respite at table....’

{36:17} Causa tua quasi impii iudicata est, causam iudiciumque recipies.
{36:17} Your case has been judged like that of the impious; you will withdraw your plea and your judgment.

{36:18} Non te ergo superet ira, ut aliquem opprimas: nec multitudo donorum inclinet te.
{36:18} Therefore, do not let anger overwhelm you so that you oppress another; neither should you allow a multitude of gifts to influence you.

{36:19} Depone magnitudinem tuam absque tribulatione, et omnes robustos fortitudine.
{36:19} Lay down your greatness without distress, and put aside all of your power with courage.

~ The last phrase is a play off of the first phrase; it could be reworded this way: ‘lay down your greatness and all of your power, with courage and without distress.’

{36:20} Ne protrahas noctem, ut ascendant populi pro eis.
{36:20} Do not prolong the night, even if people rise on their behalf.

{36:21} Cave ne declines ad iniquitatem: hanc enim cœpisti sequi post miseriam.
{36:21} Be careful that you do not turn to iniquity; for, after your misery, you have begun to follow this.

{36:22} Ecce, Deus excelsus in fortitudine sua, et nullus ei similis in legislatoribus.
{36:22} Behold, God is exalted in his strength, and there is no one like him among the law-givers.

{36:23} Quis poterit scrutari vias eius? aut quis potest ei dicere: Operatus es iniquitatem?
{36:23} Who is able to investigate his ways? And who can say, “You have done iniquity,” to him?

{36:24} Memento quod ignores opus eius, de quo cecinerunt viri.
{36:24} Remember that you are ignorant of his work, yet men have sung its praises.

~ This last phrase is translated strictly as ‘about which men have sung;’ but it can be better translated more loosely as ‘yet men have sung its praises.’

{36:25} Omnes homines vident eum, unusquisque intuetur procul.
{36:25} All men consider him; and each one ponders from a distance.

{36:26} Ecce, Deus magnus vincens scientiam nostram: numerus annorum eius inæstimabilis.
{36:26} Behold, God is great, defeating our knowledge; the number of his years is inestimable.

{36:27} Qui aufert stillas pluviæ, et effundit imbres ad instar gurgitum.
{36:27} He carries away the drops of rain, and he sends forth showers like a raging whirlpool;

{36:28} Qui de nubibus fluunt, quæ prætexunt cuncta desuper.
{36:28} they flow from the clouds that are woven above everything.

{36:29} Si voluerit extendere nubes quasi tentorium suum,
{36:29} If he wills it, he extends the clouds as his tent

{36:30} Et fulgurare lumine suo desuper, cardines quoque maris operiet.
{36:30} and shines with his light from above; likewise, he covers the oceans within his tent.

~ The word ‘cardines’ here refers back to the previous verse, speaking about the clouds as God’s tent. The phrase means that even the oceans are under God’s Providence, or under the limits of his tent.

{36:31} Per hæc enim iudicat populos, et dat escas multis mortalibus.
{36:31} For he judges the people by these things, and he gives food to a multitude of mortals.

{36:32} In manibus abscondit lucem, et præcepit ei ut rursus adveniat.
{36:32} Within his hands, he hides the light, and he commands it to come forth again.

{36:33} Annunciat de ea amico suo, quod possessio eius sit, et ad eam possit ascendere.
{36:33} He announces it to his friend, for it is his possession and he is able to reach out to it.

[Liber Iob 37]
[The Book of Job 37]

{37:1} Super hoc expavit cor meum, et emotum est de loco suo.
{37:1} At this, my heart became frightened, and it has been moved from its place.

{37:2} Audite auditionem in terrore vocis eius, et sonum de ore illius procedentem.
{37:2} Pay close attention to the alarm of his voice and to the sound that proceeds from his mouth.

{37:3} Subter omnes cælos ipse considerat, et lumen illius super terminos terræ.
{37:3} He beholds everything under the heavens, and his light reaches beyond the ends of the earth.

{37:4} Post eum rugiet sonitus, tonabit voce magnitudinis suæ, et non investigabitur, cum audita fuerit vox eius.
{37:4} After this, a noise will sound; he will thunder with the voice of his greatness, and it will not be tracked down, yet his voice will be obeyed.

{37:5} Tonabit Deus in voce sua mirabiliter, qui facit magna et inscrutabilia.
{37:5} God will thunder with his voice miraculously, for he performs great and unsearchable things.

{37:6} Qui præcipit nivi ut descendat in terram, et hiemis pluviis, et imbri fortitudinis suæ.
{37:6} He commands the snow to descend on earth, and the winter rains, and the shower of his strength.

{37:7} Qui in manu omnium hominum signat, ut noverint singuli opera sua.
{37:7} He signs the hand of all men, so that each one may know his works.

{37:8} Ingredietur bestia latibulum, et in antro suo morabitur.
{37:8} The beast will enter his hiding-place, and he will remain in his cave.

{37:9} Ab interioribus egredietur tempestas, et ab Arcturo frigus.
{37:9} From the interior, a storm will come forth, and a cold winter from the north.

{37:10} Flante Deo concrescit gelu, et rursum latissimæ funduntur aquæ.
{37:10} As God breathes out, frost forms, and the waters are poured forth very widely again.

{37:11} Frumentum desiderat nubes, et nubes spargunt lumen suum.
{37:11} Crops desire clouds, and the clouds scatter their light.

{37:12} Quæ lustrant per circuitum, quocumque eas voluntas gubernantis duxerit, ad omne quod præceperit illis super faciem orbis terrarum:
{37:12} It shines all around, wherever the will of him that governs them will lead, to anywhere he will command, over the whole face of the earth,

{37:13} Sive in una tribu, sive in terra sua, sive in quocumque loco misericordiæ suæ eas iusserit inveniri.
{37:13} whether in one tribe, or in his own region, or in whatever place of his mercy that he will order them to be found.

{37:14} Ausculta hæc Iob: sta, et considera mirabilia Dei.
{37:14} Listen to these things, Job. Stand up and consider the wonders of God.

{37:15} Numquid scis quando præceperit Deus pluviis, ut ostenderent lucem nubium eius?
{37:15} Do you know when God ordered the rains, so as to show the light of his clouds?

{37:16} Numquid nosti semitas nubium magnas, et perfectas scientias?
{37:16} Do you know the great paths of the clouds, and the perfect sciences?

~ The phrase ‘perfectas scientias’ is probably an idiomatic expression referring to a particular field of knowledge. Consider the English expression ‘the sweet science,’ which refers to boxing. It does not refer to sweet flavor, nor to a science properly speaking. Similarly, the ‘perfect sciences’ or ‘perfect areas of knowledge’ is most likely a figure of speech referring to a field of study, such as the study of weather, and perhaps also the study of the night sky, i.e. of the sun, moon, planets, and stars.

{37:17} Nonne vestimenta tua calida sunt, cum perflata fuerit terra Austro?
{37:17} Are not your garments hot, when the south wind blows across the land?

{37:18} Tu forsitan cum eo fabricatus es cælos, qui solidissimi quasi ære fusi sunt.
{37:18} Perhaps you have made the heavens with him, which are very solid, as if they had been cast from brass.

{37:19} Ostende nobis quid dicamus illi: nos quippe involvimur tenebris.
{37:19} Reveal to us what we should say to him, for, of course, we are wrapped in darkness.

~ This verse is a clear example of the use of sarcasm in Scripture. Eliu is taunting Job by saying sarcastically that they would all be wrapped in darkness if not for the wisdom of Job. Interestingly, on another level, this sarcastic statement by Eliu is true. Job does present wisdom, not in the error that he makes by blaming God, but by the example of his life and his repentance (later in the text) and by the book of Scripture that we have in his name.

{37:20} Quis narrabit ei quæ loquor? etiam si locutus fuerit homo, devorabitur.
{37:20} Who will explain to him the things that I am saying? Even while a man is still speaking, he will be devoured.

{37:21} At nunc non vident lucem: subito aer cogetur in nubes, et ventus transiens fugabit eas.
{37:21} Although they do not see the light, the air will be thickened suddenly into clouds, and the wind, passing by, will drive them away.

{37:22} Ab Aquilone aurum venit, et ad Deum formidolosa laudatio.
{37:22} Riches arrive from the north, and fearful praise reaches out to God.

~ Literally: “Gold comes from the north, and to God (comes) fearful praise.” But ‘aurum’ can be used figuratively to refer to riches or wealth. Also, the implication is that fearful praise reaches out to God, when riches come from the North. “When riches arrive from the North, give fearful praise to God,” or “Riches arrive from the north, and fearful praise arrives before God.”

~ This verse refers to the time of the Antichrist; when he arrives in the kingdom of the South (the Middle East, including Israel), he brings great wealth with him. This marks the start of a fearful time, for which we must still praise God because it is the time predicted in Scripture, the time before the return of the True Christ.

{37:23} Digne eum invenire non possumus: magnus fortitudine, et iudicio, et iustitia et enarrari non potest.
{37:23} We are not worthy to be able to find him. Great in strength, great in judgment, great in justice: he is indescribable.

~ Literally: “We are not able to find him worthily. Great in strength, and in judgment, and in justice, and he is not able to be described.”

{37:24} Ideo timebunt eum viri, et non audebunt contemplari omnes, qui sibi videntur esse sapientes.
{37:24} Therefore, men will fear him, and all those who seem to themselves to be wise, will not dare to contemplate him.

[Liber Iob 38]
[The Book of Job 38]

{38:1} Respondens autem Dominus Iob de turbine, dixit:
{38:1} But the Lord, responding to Job from a whirlwind, said:

{38:2} Quis est iste involvens sententias sermonibus imperitis?
{38:2} Who is this that wraps sentences in unskilled words?

{38:3} Accinge sicut vir lumbos tuos: interrogabo te, et responde mihi.
{38:3} Gird your waist like a man. I will question you, and you must answer me.

{38:4} Ubi eras quando ponebam fundamenta terræ? indica mihi si habes intelligentiam.
{38:4} Where were you, when I set the foundations of the earth? Tell me, if you have understanding.

{38:5} Quis posuit mensuras eius, si nosti? vel quis tetendit super eam lineam?
{38:5} Who set its measurements, if you know, or who stretched a line over it?

{38:6} Super quo bases illius solidatæ sunt? aut quis demisit lapidem angularem eius,
{38:6} Upon what have its bases been grounded, and who set forth its cornerstone,

{38:7} Cum me laudarent simul astra matutina, et iubilarent omnes filii Dei?
{38:7} when the morning stars praised me together, and all the sons of God made a joyful noise?

{38:8} Quis conclusit ostiis mare, quando erumpebat quasi de vulva procedens:
{38:8} Who enclosed the sea with doors, when it broke forth as if issuing from the womb,

{38:9} Cum ponerem nubem vestimentum eius, et caligine illud quasi pannis infantiæ obvolverem?
{38:9} when I stationed a cloud as its garment and wrapped it in a mist as if swaddling an infant?

~ Literally, the first part reads: ‘When I set its cloudy garment....” As for the last part, some translations ignore the word infant, in favor of calling it ‘swaddling bands.’

{38:10} Circumdedi illud terminis meis, et posui vectem, et ostia:
{38:10} I encircled it with my limits, and I positioned its bars and doors.

{38:11} Et dixi: Usque huc venies, et non procedes amplius, et hic confringes tumentes fluctus tuos.
{38:11} And I said: “This far you will approach, and you will proceed no further, and here you will break your swelling waves.”

{38:12} Numquid post ortum tuum præcepisti diluculo, et ostendisti auroræ locum suum?
{38:12} Did you, after your birth, command the birth of the sun and show the sunrise its place?

~ There is a play on words in Latin here. The word ‘ortum’ can refer to birth or to daybreak. The verse compares one’s birth to the sunrise (the daily birth of the sun).

{38:13} Et tenuisti concutiens extrema terræ, et excussisti impios ex ea?
{38:13} And did you hold the extremities of the earth, shaking them, and have you shaken the impious out of it?

{38:14} Restituetur ut lutum signaculum, et stabit sicut vestimentum:
{38:14} The seal will be restored like clay, and it will remain in place like a garment.

{38:15} Auferetur ab impiis lux sua, et brachium excelsum confringetur.
{38:15} From the impious, the light will be taken away, and the exalted arm will be broken.

{38:16} Numquid ingressus es profunda maris, et in novissimis abyssi deambulasti?
{38:16} Have you entered the depths of the sea, and have you taken a walk in the uttermost parts of the abyss?

{38:17} Numquid apertæ sunt tibi portæ mortis, et ostia tenebrosa vidisti?
{38:17} Have the gates of death been opened to you, and have you seen the doors of darkness?

~ In the phrase ‘ostia tenebrosa,’ the word ‘tenebrosa’ is not genitive in case, so a literal translation would be ‘dark doors’ or ‘gloomy doors.’ But a better translation changes the case of the word ‘tenebrosa’ to genitive: ‘the doors of darkness’ or ‘the doors of the darkness.’

{38:18} Numquid considerasti latitudinem terræ? indica mihi, si nosti, omnia.
{38:18} Have you considered the breadth of the earth? If you know all things, reveal them to me.

{38:19} In qua via lux habitet, et tenebrarum quis locus sit:
{38:19} Which is the way that holds the light, and which is the place of darkness?

{38:20} Ut ducas unumquodque ad terminos suos, et intelligas semitas domus eius.
{38:20} In this way, you might lead each thing to its final place, and understand the paths of its house.

{38:21} Sciebas tunc quod nasciturus esses? et numerum dierum tuorum noveras?
{38:21} So then, did you know when you were to be born? And did you know the number of your days?

{38:22} Numquid ingressus es thesauros nivis, aut thesauros grandinis aspexisti,
{38:22} Have you been admitted into the storehouses of the snows, and have you gazed upon the stockpile of the brimstone,

{38:23} Quæ præparavi in tempus hostis, in diem pugnæ et belli?
{38:23} which I have prepared for the time of the enemy, for the day of the battle and the war?

{38:24} Per quam viam spargitur lux, dividitur æstus super terram?
{38:24} In what way is the light scattered, and the heat distributed, over the earth?

{38:25} Quis dedit vehementissimo imbri cursum, et viam sonantis tonitrui,
{38:25} Who gave a course to the rainstorms, and a path to the resounding thunder,

{38:26} Ut plueret super terram absque homine in deserto, ubi nullus mortalium commoratur,
{38:26} so that it would rain on the earth far from man, in the wilderness where no mortal lingers,

{38:27} Ut impleret inviam et desolatam, et produceret herbas virentes?
{38:27} so that it would fill impassable and desolate places, and would bring forth green plants?

{38:28} Quis est pluviæ pater? vel quis genuit stillas roris?
{38:28} Who is the father of rain, or who conceived the drops of dew?

{38:29} De cuius utero egressa est glacies? et gelu de cælo quis genuit?
{38:29} From whose womb did the ice proceed, and who created the frost from the air?

~ The word ‘utero’ in Latin does not simply mean ‘womb.’ It is often used to refer to men as well as to women. It is often translated, for men, as ‘belly’ or ‘abdomen.’ However, it has another possible meaning that is not often recognized. It can refer to the generative capability in either a man or a woman, in other words, to the ability to procreate (to conceive a child). In this verse, the word ‘utero’ is used figuratively to refer to God’s ability to create: ‘From whose ability-to-create did the ice proceed?’ Similarly, the word ‘genuit,’ often translated as ‘begot,’ in this context refers instead to God’s ability to create.

{38:30} In similitudinem lapidis aquæ durantur, et superficies abyssi constringitur.
{38:30} The waters are hardened to become like stone, and the surface of the abyss freezes over.

{38:31} Numquid coniungere valebis micantes stellas Pleiadas, aut gyrum Arcturi poteris dissipare?
{38:31} Will you have the strength to join together the sparkling stars of the Pleiades, or are you able to disperse the circling of Arcturus?

{38:32} Numquid producis Luciferum in tempore suo, et Vesperum super filios terræ consurgere facis?
{38:32} Can you bring forth the morning star, in its time, and make the evening star rise over the sons of the earth?

{38:33} Numquid nosti ordinem cæli, et pones rationem eius in terra?
{38:33} Do you know the order of heaven, and can you explain its rules here on the earth?

{38:34} Numquid elevabis in nebula vocem tuam, et impetus aquarum operiet te?
{38:34} Can you lift up your voice to the clouds, so that an onslaught of waters will cover you?

{38:35} Numquid mittes fulgura, et ibunt, et revertentia dicent tibi: Adsumus?
{38:35} Can you send forth lightning bolts, and will they go, and on returning, say to you: “Here we are?”

{38:36} Quis posuit in visceribus hominis sapientiam? vel quis dedit gallo intelligentiam?
{38:36} Who placed discernment in the guts of man, or who gave the rooster intelligence?

{38:37} Quis enarrabit cælorum rationem, et concentum cæli quis dormire faciet?
{38:37} Who can describe the rules of the heavens, or who can put to rest the harmony of heaven?

{38:38} Quando fundebatur pulvis in terra, et glebæ compingebantur?
{38:38} When was the dust cast to become the earth, and when were its clods fastened together?

{38:39} Numquid capies leænæ prædam, et animam catulorum eius implebis,
{38:39} Will you seize prey for the lioness, and will you sustain the lives of her young,

{38:40} Quando cubant in antris, et in specubus insidiantur?
{38:40} as they rest in their dens or lie in wait in pits?

{38:41} Quis præparat corvo escam suam, quando pulli eius clamant ad Deum, vagantes, eo quod non habeant cibos?
{38:41} Who provides the raven with its meal, when her chicks cry out to God, as they wander around because they have no food?

[Liber Iob 39]
[The Book of Job 39]

{39:1} Numquid nosti tempus partus ibicum in petris, vel parturientes cervas observasti?
{39:1} Do you know at what time the wild goats have given birth among the rocks, or do you observe the deer when they go into labor?

{39:2} Dinumerasti menses conceptus earum, et scisti tempus partus earum?
{39:2} Have you numbered the months since their conception, and do you know at what time they gave birth?

{39:3} Incurvantur ad fœtum, et pariunt, et rugitus emittunt.
{39:3} They bend themselves for their offspring, and they give birth, and they emit roars.

~ The phrase ‘Incurvantur ad fœtum’ literally means ‘they bend to the prenatal,’ i.e. that they bend or bow their bodies while giving birth. The phrase ‘et pariunt, et rugitus’ is an interesting play on words. They send forth their young (in giving birth) and then they send forth their roars.

{39:4} Separantur filii earum, et pergunt ad pastum: egrediuntur, et non revertuntur ad eas.
{39:4} Their young are weaned and go out to feed; they depart and do not return to them.

{39:5} Quis dimisit onagrum liberum, et vincula eius quis solvit?
{39:5} Who has set the wild ass free, and who has released his bonds?

{39:6} Cui dedi in solitudine domum, et tabernacula eius in terra salsuginis.
{39:6} I have given a house in solitude to him, and his tabernacle is in the salted land.

{39:7} Contemnit multitudinem civitatis, clamorem exactoris non audit.
{39:7} He despises the crowded city; he does not pay attention to the bellow of the tax collector.

~ The context of this verse is the previous description of the wild animals governed by God. It can also be taken to describe holy persons who choose to live apart from the crowds and noise of secular society. The word ‘clamorem’ is translated as ‘bellow’ because that word has a dual meaning; it refers to the loud noise of wild animals, or also to a loud noise made by a human being. The phrase ‘multitudinem civitatis’ literally means ‘the multitude of the city,’ but it is better translated loosely as ‘the crowded city.’

{39:8} Circumspicit montes pascuæ suæ, et virentia quæque perquirit.
{39:8} He looks around the mountains of his pasture, and he searches everywhere for green plants.

{39:9} Numquid volet rhinoceros servire tibi, aut morabitur ad præsepe tuum?
{39:9} Will the rhinoceros be willing to serve you, and will he remain in your stall?

{39:10} Numquid alligabis rhinocerota ad arandum loro tuo? aut confringet glebas vallium post te?
{39:10} Can you detain the rhinoceros with your harness to plough for you, and will he loosen the soil of the furrows behind you?

{39:11} Numquid fiduciam habebis in magna fortitudine eius, et derelinques ei labores tuos?
{39:11} Will you put your faith in his great strength, and delegate your labors to him?

{39:12} Numquid credes illi quod sementem reddat tibi, et aream tuam congreget?
{39:12} Will you trust him to return to you the seed, and to gather it on your drying floor?

{39:13} Penna struthionis similis est pennis herodii, et accipitris.
{39:13} The wing of the ostrich is like the wings of the heron, and of the hawk.

{39:14} Quando derelinquit ova sua in terra, tu forsitan in pulvere calefacies ea?
{39:14} When she leaves eggs behind in the earth, will you perhaps warm them in the dust?

{39:15} Obliviscitur quod pes conculcet ea, aut bestia agri conterat.
{39:15} She forgets that feet may trample them, or that the beasts of the field may shatter them.

{39:16} Duratur ad filios suos quasi non sint sui, frustra laboravit nullo timore cogente.
{39:16} She is hardened against her young, as if they were not hers; she has labored in vain, with no fear compelling her.

{39:17} Privavit enim eam Deus sapientia, nec dedit illi intelligentiam.
{39:17} For God has deprived her of wisdom; neither has he given her understanding.

{39:18} Cum tempus fuerit, in altum alas erigit: deridet equum et ascensorem eius.
{39:18} Yet, when the time is right, she raises her wings on high; she ridicules the horse and his rider.

{39:19} Numquid præbebis equo fortitudinem, aut circumdabis collo eius hinnitum?
{39:19} Will you supply strength to the horse, or envelope his throat with neighing?

{39:20} Numquid suscitabis eum quasi locustas? gloria narium eius terror.
{39:20} Will you alarm him as the locusts do? His panic is revealed by the display of his nostrils.

{39:21} Terram ungula fodit, exultat audacter: in occursum pergit armatis.
{39:21} He digs at the earth with his hoof; he jumps around boldly; he advances to meet armed men.

{39:22} Contemnit pavorem, nec cedit gladio.
{39:22} He despises fear; he does not turn away from the sword.

{39:23} Super ipsum sonabit pharetra, vibrabit hasta et clypeus.
{39:23} Above him, the quiver rattles, the spear and the shield shake.

{39:24} Fervens et fremens sorbet terram, nec reputat tubæ sonare clangorem.
{39:24} Seething and raging, he drinks up the earth; neither does he pause when the blast of the trumpet sounds.

{39:25} Ubi audierit buccinam, dicit: Vah, procul odoratur bellum, exhortationem ducum, et ululatum exercitus.
{39:25} When he hears the bugle, he says, “Ha!” He smells the battle from a distance, the exhortation of the officers, and the battle cry of the soldiers.

{39:26} Numquid per sapientiam tuam plumescit accipiter, expandens alas suas ad Austrum?
{39:26} Does the hawk grow feathers by means of your wisdom, spreading her wings towards the south?

{39:27} Numquid ad præceptum tuum elevabitur aquila, et in arduis ponet nidum suum?
{39:27} Will the eagle lift herself up at your command and make her nest in steep places?

{39:28} In petris manet, et in præruptis silicibus commoratur, atque inaccessis rupibus.
{39:28} She dwells among the rocks, and she lingers among broken boulders and inaccessible cliffs.

{39:29} Inde contemplatur escam, et de longe oculi eius prospiciunt,
{39:29} From there, she looks for food, and her eyes catch sight of it from far away.

{39:30} Pulli eius lambent sanguinem: et ubicumque cadaver fuerit, statim adest.
{39:30} Her young will drink blood, and wherever the carcass will be, she is there immediately.

{39:31} Et adiecit Dominus, et locutus est ad Iob:
{39:31} And the Lord continued, and he said to Job:

{39:32} Numquid qui contendit cum Deo, tam facile conquiescit? utique qui arguit Deum, debet respondere ei.
{39:32} Will he who contends with God be so easily silenced? Certainly, he who argues with God must also respond to him.

{39:33} Respondens autem Iob Domino, dixit:
{39:33} Then Job answered the Lord, saying:

{39:34} Qui leviter locutus sum, respondere quid possum? manum meam ponam super os meum.
{39:34} What could I possibly answer, since I have been speaking thoughtlessly? I will place my hand over my mouth.

{39:35} Unum locutus sum, quod utinam non dixissem: et alterum, quibus ultra non addam.
{39:35} One thing I have spoken, which I wish I had not said; and another, to which I will add no more.

[Liber Iob 40]
[The Book of Job 40]

{40:1} Respondens autem Dominus Iob de turbine, dixit:
{40:1} But the Lord, answering Job out of the whirlwind, said:

{40:2} Accinge sicut vir lumbos tuos: interrogabo te: et indica mihi.
{40:2} Gird your waist like a man. I will question you, and you must answer me.

{40:3} Numquid irritum facies iudicium meum: et condemnabis me, ut te iustificeris?
{40:3} Will you make my judgment null and void; and will you condemn me so that you may be justified?

{40:4} Et si habes brachium sicut Deus, et si voce simili tonas?
{40:4} And do you have an arm like God, or a voice like thunder?

{40:5} Circumda tibi decorem, et in sublime erigere, et esto gloriosus, et speciosis induere vestibus.
{40:5} Envelop yourself with splendor, and raise yourself up on high, and be glorious, and put on splendid garments.

{40:6} Disperge superbos in furore tuo, et respiciens omnem arrogantem humilia.
{40:6} Scatter the arrogant with your wrath, and, when you see all the arrogant, humble them.

{40:7} Respice cunctos superbos, et confunde eos, et contere impios in loco suo.
{40:7} Look down upon each of the arrogant and confound them, and crush the impious in their place.

{40:8} Absconde eos in pulvere simul, et facies eorum demerge in foveam:
{40:8} Hide them in the dust together and plunge their faces into the pit.

{40:9} Et ego confitebor quod salvare te possit dextera tua.
{40:9} Then I will confess that your right hand is able to save you.

{40:10} Ecce, Behemoth, quem feci tecum, fœnum quasi bos comedet:
{40:10} Behold, the behemoth, whom I created along with you, eats hay like an ox.

{40:11} Fortitudo eius in lumbis eius, et virtus illius in umbilico ventris eius.
{40:11} His strength is in his lower back, and his power is in the center of his abdomen.

{40:12} Stringit caudam suam quasi cedrum, nervi testiculorum eius perplexi sunt.
{40:12} He draws up his tail like a cedar; the sinews of his thighs have been drawn together.

{40:13} Ossa eius velut fistulæ æris, cartilago illius quasi laminæ ferreæ.
{40:13} His bones are like pipes of brass; his cartilage is like plates of iron.

{40:14} Ipse est principium viarum Dei, qui fecit eum, applicabit gladium eius.
{40:14} He is the beginning of the ways of God, who made him; he will use him as his sword.

{40:15} Huic montes herbas ferunt: omnes bestiæ agri ludent ibi.
{40:15} The mountains bring forth grass for him; all the beasts of the field will play there.

{40:16} Sub umbra dormit in secreto calami, et in locis humentibus.
{40:16} He sleeps in the shadows, under the cover of branches, and in moist places.

{40:17} Protegunt umbræ umbram eius, circumdabunt eum salices torrentis.
{40:17} The shadows cover his shadow; the willows of the brook will encircle him.

{40:18} Ecce, absorbebit fluvium, et non mirabitur: et habet fiduciam quod influat Iordanis in os eius.
{40:18} Behold, he will drink a river and not be amazed, and he has confidence that the Jordan could flow into his mouth.

{40:19} In oculis eius quasi hamo capiet eum, et in sudibus perforabit nares eius.
{40:19} He will seize him through his eyes, as if with a hook, and he will bore through his nostrils, as if with stakes.

{40:20} An extrahere poteris leviathan hamo, et fune ligabis linguam eius?
{40:20} Can you draw out the leviathan with a hook, and can you bind his tongue with a cord?

{40:21} Numquid pones circulum in naribus eius, aut armilla perforabis maxillam eius?
{40:21} Can you place a ring in his nose, or bore through his jaw with an arm band?

{40:22} Numquid multiplicabit ad te preces, aut loquetur tibi mollia?
{40:22} Will he offer many prayers to you, or speak to you quietly?

{40:23} Numquid feriet tecum pactum, et accipies eum servum sempiternum?
{40:23} Will he form a covenant with you, and will you accept him as a servant forever?

{40:24} Numquid illudes ei quasi avi, aut ligabis eum ancillis tuis?
{40:24} Will you play with him as with a bird, or tether him for your handmaids?

{40:25} Concident eum amici, divident illum negotiatores?
{40:25} Will your friends cut him into pieces, will dealers distribute him?

{40:26} Numquid implebis sagenas pelle eius, et gurgustium piscium capite illius?
{40:26} Will you fill up bags with his hide, and let his head be used as a home for fishes?

{40:27} Pone super eum manum tuam: memento belli, nec ultra addas loqui.
{40:27} Place your hand upon him; remember the battle and speak no more.

{40:28} Ecce, spes eius frustrabitur eum, et videntibus cunctis præcipitabitur.
{40:28} Behold, his hope will fail him, and in the sight of all, he will be thrown down.

[Liber Iob 41]
[The Book of Job 41]

{41:1} Non quasi crudelis suscitabo eum: quis enim resistere potest vultui meo?
{41:1} I will not rouse him, as the cruel would do, for who is able to withstand my countenance?

{41:2} Quis ante dedit mihi, ut reddam ei? omnia quæ sub cælo sunt, mea sunt.
{41:2} Who has given to me beforehand, so that I should repay him? All things that are under heaven are mine.

{41:3} Non parcam ei, et verbis potentibus, et ad deprecandum compositis.
{41:3} I will not spare him, nor his powerful words and counterfeit attempts at supplication.

~ Or, ‘I will not be lenient to him, nor to his strong words and fabrications aimed at appeasement.’
Or, ‘I will not spare him, nor his powerful words and contrived attempts to appease me.’

{41:4} Quis revelabit faciem indumenti eius? et in medium oris eius quis intrabit?
{41:4} Who can reveal the beauty of his garment? And who can enter the middle of his mouth?

{41:5} Portas vultus eius quis aperiet? per gyrum dentium eius formido.
{41:5} Who can open the doors of his face? I gave fear to the circle of his teeth.

~ This last phrase seems, if translated in an overly-literal manner, to say, ‘I am afraid of the circle of his teeth.’ But the context is that of God speaking about his creation. Therefore, the correct translation is that God has ‘placed fear in the circle of his teeth,’ or, ‘given dread to the circle of his teeth,’ or, ‘gave fear to the circle of his teeth.’

{41:6} Corpus illius quasi scuta fusilia, compactum squamis se prementibus.
{41:6} His body is like shields fused together, like dense scales pressed over one another.

{41:7} Una uni coniungitur, et ne spiraculum quidem incedit per eas:
{41:7} One is joined to another, and not even air can pass between them.

{41:8} Una alteri adhærebit, et tenentes se nequaquam separabuntur.
{41:8} They adhere to one another, and they hold themselves in place and will not be separated.

{41:9} Sternutatio eius splendor ignis, et oculi eius, ut palpebræ diluculi.
{41:9} His sneezing has the brilliance of fire, and his eyes are like the eyelids of the morning.

{41:10} De ore eius lampades procedunt, sicut tædæ ignis accensæ.
{41:10} Lamps proceed from his mouth, like torches of fire burning brightly.

{41:11} De naribus eius procedit fumus, sicut ollæ succensæ atque ferventis.
{41:11} Smoke passes out of his nostrils, like a pot that is heated and boiling.

{41:12} Halitus eius prunas ardere facit, et flamma de ore eius egreditur.
{41:12} His breath causes coal to burn, and a flame comes forth from his mouth.

{41:13} In collo eius morabitur fortitudo, et faciem eius præcedit egestas.
{41:13} Strength dwells in his neck, and destitution goes before his presence.

~ Or, ‘In his neck strength will dwell, and extreme poverty precedes his face.’ Notice that ‘morabitur’ is future tense but can be translated just as well in the present tense in English.

~ By the way, this passage about the Behemoth is a poetic and prophetic description of the beast described in the book of Revelation.

{41:14} Membra carnium eius cohærentia sibi: mittet contra eum fulmina, et ad locum alium non ferentur.
{41:14} The parts of his body work in harmony together. He will send lightning bolts against him, and they will not be carried to another place.

~ This first phrase could be translated as, ‘The parts of his body cling together.’ This refers to the different parts of the ‘body’ which is the Antichrist’s kingdom. The other possible translation, ‘The parts of his body work in harmony together,’ is more meaningful, both in the literal and the figurative connotations.

{41:15} Cor eius indurabitur tamquam lapis, et stringetur quasi malleatoris incus.
{41:15} His heart will be as hard as a stone and as dense as a blacksmith’s anvil.

{41:16} Cum sublatus fuerit, timebunt angeli, et territi purgabuntur.
{41:16} When he will be raised up, the angels will be afraid, and, because they are terrified, they will purify themselves.

~ Literally, the phrase is “being terrified,” but English is more likely to phrase it something like “because they are terrified.” This verse refers to the attempted false ascension by the Antichrist (in the year 2437 A.D.) near the end of his reign.

{41:17} Cum apprehenderit eum gladius, subsitere non poterit neque hasta, neque thorax:
{41:17} When a sword catches up with him, it will not be able to settle in, nor a spear, nor a breastplate.

{41:18} Reputabit enim quasi paleas ferrum, et quasi lignum putridum, æs.
{41:18} For he will consider iron as if it were chaff, and brass as if it were rotten wood.

{41:19} Non fugabit eum vir sagittarius, in stipulam versi sunt ei lapides fundæ.
{41:19} The archer will not cause him to flee; the stones of the sling have been turned into stubble for him.

{41:20} Quasi stipulam æstimabit malleum, et deridebit vibrantem hastam.
{41:20} He will treat the hammer as if it were stubble, and he will ridicule those who brandish the spear.

{41:21} Sub ipso erunt radii solis, et sternet sibi aurum quasi lutum.
{41:21} The beams of the sun will be under him, and he will dispense gold to them as if it were clay.

{41:22} Fervescere faciet quasi ollam profundum mare, et ponet quasi cum unguenta bulliunt.
{41:22} He will make the depths of the sea boil like a pot, and he will set it to bubble just as ointments do.

{41:23} Post eum lucebit semita, æstimabit abyssum quasi senescentem.
{41:23} A path will shine after him; he will esteem the abyss as if it were weakening with age.

{41:24} Non est super terram potestas, quæ comparetur ei, qui factus est ut nullum timeret.
{41:24} There is no power on the earth that is being compared to him, who has been made so that he fears no one.

~ Here again Scripture is referring to the Antichrist. The translation of ‘quæ comparetur ei’ should therefore be ‘that is being compared to him,’ rather than ‘can be compared to him.’ For Christ still dwells, even during that future evil time, in the world in the form of the Eucharist (rare though it is on earth at that time). So, the statement that nothing on earth is being compared to the Antichrist is a true statement, but the statement that nothing on earth can be compared to the Antichrist would be a false statement.

{41:25} Omne sublime videt, ipse est rex super universos filios superbiæ.
{41:25} He sees every prominent thing; he is king over all the sons of arrogance.

~ He is king over the entire group of arrogant persons, but he does not have power of kingship over each and every one individually. His power has its limits. He sees prominent things, but not lowly things.

[Liber Iob 42]
[The Book of Job 42]

{42:1} Respondens autem Iob Domino, dixit:
{42:1} Then Job, responding to the Lord, said:

{42:2} Scio quia omnia potes, et nulla te latet cogitatio.
{42:2} I know that you are able to do all things, and that no thoughts are hidden from you.

{42:3} Quis est iste, qui celat consilium absque scientia? ideo insipienter locutus sum, et quæ ultra modum excederent scientiam meam.
{42:3} So, who is it that would disguise a lack of knowledge as counsel? Therefore, I have been speaking foolishly, about things whose measure exceeds my knowledge.

{42:4} Audi, et ego loquar: interrogabo te, et responde mihi.
{42:4} Listen, and I will speak. I will question you, and you may answer me.

{42:5} Auditu auris audivi te, nunc autem oculus meus videt te.
{42:5} By paying attention with the ear, I have heard you, but now my eye sees you.

{42:6} Idcirco ipse me reprehendo, et ago pœnitentiam in favilla et cinere.
{42:6} Therefore, I find myself reprehensible, and I will do penance in embers and ashes.

{42:7} Postquam autem locutus est Dominus verba hæc ad Iob, dixit ad Eliphaz Themanitem: Iratus est furor meus in te, et in duos amicos tuos, quoniam non estis locuti coram me rectum, sicut servus meus Iob.
{42:7} But after the Lord had finished speaking these words to Job, he said to Eliphaz the Themanite: My wrath has been kindled against you, and against your two friends, because you have not been speaking correctly in my eyes, as my servant Job has done.

{42:8} Sumite ergo vobis septem tauros, et septem arietes, et ite ad servum meum Iob, et offerte holocaustum pro vobis: Iob autem servus meum orabit pro vobis: faciem eius suscipiam ut non vobis imputetur stultitia: neque enim locuti estis ad me recta, sicut servus meus Iob.
{42:8} Therefore, have seven bulls and seven rams brought to you, and go to my servant Job, and offer these as a holocaust for yourselves. But also, my servant Job will pray for you; I will accept his face, so that foolishness will not be imputed to you. For you have not been speaking correctly about me, as my servant Job has done.

{42:9} Abierunt ergo Eliphaz Themanites, et Baldad Suhites, et Sophar Naamathites, et fecerunt sicut locutus fuerat Dominus ad eos, et suscepit Dominus faciem Iob.
{42:9} So Eliphaz the Themanite, and Baldad the Suhite, and Zophar the Naamathite departed, and they did just as the Lord had spoken to them, and the Lord accepted the face of Job.

{42:10} Dominus quoque conversus est ad pœnitentiam Iob, cum oraret ille pro amicis suis. Et addidit Dominus omnia quæcumque fuerant Iob, duplicia.
{42:10} Likewise, the Lord was moved by the repentance of Job, when he prayed for his friends. And the Lord gave to Job twice as much as he had before.

{42:11} Venerunt autem ad eum omnes fratres sui, et universæ sorores suæ, et cuncti qui noverant eum prius, et comederunt cum eo panem in domo eius: et moverunt super eum caput, et consolati sunt eum super omni malo quod intulerat Dominus super eum: Et dederunt ei unusquisque ovem unam, et inaurem auream unam.
{42:11} Yet all his brethren came to him, and all his sisters, and everyone who had known him before, and they ate bread with him in his house. They also shook their heads over him and comforted him, because of all the bad things that God had inflicted on him. And each one of them gave him one female sheep, and one earring of gold.

{42:12} Dominus autem benedixit novissimis Iob magis quam principio eius. Et facta sunt ei quatuordecim millia ovium, et sex millia camelorum, et mille iuga boum, et mille asinæ.
{42:12} And the Lord blessed the latter end of Job even more than his beginning. And he had fourteen thousand sheep, and six thousand camels, and a thousand pairs of oxen, and a thousand she-donkeys.

{42:13} Et fuerunt ei septem filii, et tres filiæ.
{42:13} And he had seven sons and three daughters.

{42:14} Et vocavit nomen unius Diem, et nomen secundæ Cassiam, et nomen tertiæ Cornustibii.
{42:14} And he called the name of one, Daylight, and the name of the second, Cinnamon, and the name of the third, Horn of Cosmetics.

~ Job names one of his daughters ‘Daylight.’ Another daughter is named after a rare spice, ‘Cinnamon.’ Cassia refers to the spice, cinnamon, rare in that part of the world at that time, since it originates in China.

~ The name of the third daughter is two Latin words joined together: Cornu-stibii, literally meaning, ‘horn of antimony’ (an ingredient in make-up). In Hebrew, the name is rendered ‘keren-happuch,’ which means ‘horn of cosmetics.’ The name indicates this daughter’s beauty, but also her affinity for displaying her beauty by the use of cosmetics. It is a complement with an edge (or a built-in criticism). Thus, Cornustibii (Horn of Cosmetics) could also be rendered as ‘container of make-up,’ or, much more loosely, ‘make-up girl’ or ‘cosmetics girl.’ But the intention of Job was most likely a complement with an edge, not an insult, so another loose translation would be ‘Horn of Beauty.’

{42:15} Non sunt autem inventæ mulieres speciosæ sicut filiæ Iob in universa terra: deditque eis pater suus hereditatem inter fratres earum.
{42:15} And, in the whole world, there were not found women so beautiful as the daughters of Job. And so their father gave them an inheritance along with their brothers.

{42:16} Vixit autem Iob post hæc, centum quadraginta annis, et vidit filios suos, et filios filiorum suorum usque ad quartam generationem, et mortuus est senex, et plenus dierum.
{42:16} But Job lived long after these events, for a hundred and forty years, and he saw his children, and his children’s children, all the way to the fourth generation, and he died an old man and full of days.