I LIBRARY OF CONGRESS.! 
 
 P*t mrn^ $°- - 
 
 i '- — # 
 
 ! UNITED STATES OP AMERICA.! 
 
 T 9 
 
 $ 
 
THE 
 
 BOOK CALLED JOB. 
 
 FROM THE HEBREW. 
 
 WITH FOOT NOT! 
 
 BY 
 
 OLIVER S. HALSTED, 
 
 EX-CHANCELLOR OF THE STATE OF NEW JERSEY 
 
 T^ATf ;^/^^< 
 
 published by the author, lyon's farms, new jersey, 
 September, 1875. 
 
 IS • 
 
 
 PRINTED BY JENNINGS & HARDHAM 
 NEWARK, N. J. 
 
 it 
 
^ 
 
 \2> 
 
 \\3 
 
 Entered according to Act of Congress, in the year 1875, by 
 
 OLIVER S. HALSTED, 
 
 in the office of the Librarian of Congress at "Washington. 
 
PREFACE. 
 
 Of late years a new translation of the Scriptures from the Originals has 
 been loudly called for : that is, a translation irrespective of our present 
 English versions— the Douay, and Eheims Eoman Catholic English ver- 
 sions, and of our authorized English version called the King James ver- 
 sion. No such work has yet appeared. 
 
 Having been engaged near twenty years, since I left office, in the study 
 of the Scriptures in the languages in which they were written, and pub- 
 lished a work a result of such study, I have prepared a translation of the 
 Hebrew of the Book called Job into English. 
 
 To show the variant renderings of some passages, the Eoman Catholic 
 Douay English of them, and the Diodati Italian of them rendered into 
 English, are given in notes at the foot of the page ; also the English of 
 many passages, or parts of verses, as given in Gesenius's Hebrew and 
 English Lexicon, the best beyond comparison ; also in some passages, 
 the English of them as given in the version of the Book of Job by George 
 E. Noyes, the title page of which is : "A new translation of the Book of 
 Job, with an Introduction, and notes chiefly explanatory ; " also in some 
 passages, the English of them as given in the version of Job published 
 by the "American Bible Union," the title page of which is : " The Book 
 of Job. From the original Hebrew on the basis of the Common and 
 earlier English versions." A copy of which latter work was sent to me 
 by a clergyman. 
 
 The design of the writer of the Book of Job is well illustrated in an 
 able Article upon it by " James Anthony Froude, M.A., Late Fellow of 
 Exeter College, Oxford," in his " Short Studies on Great Subjects." 
 
 He says : It is the most difficult of all the Hebrew compositions, many 
 words occurring in it, and many thoughts, not to be found elewhere in 
 the Bible. That there are many mythical and physical allusions scattered 
 over the poem, which, in the sixteenth century there were positively no 
 means of understanding, and perhaps, too, says he, there were mental 
 tendencies in the translators themselves, which prevented them from 
 adequately apprehending even the drift and spirit of the composition. 
 
 He says : How it found its way into the canon, smiting as it does 
 through and through the most deeply seated Jewish prejudices, is the 
 chief difficulty about it now ; to be explained only by a traditional ac- 
 
IV 
 
 ceptance among the sacred books dated back from the old times of the 
 national greatness. 
 
 That its authorship, its date, and its history, are alike a mystery to us. 
 That it existed when the canon was composed ; and that this is all we 
 know beyond what we can gather out of the language and contents of 
 the poem itself. 
 
 He then says : The earliest phenomenon likely to be observed connect- 
 ed with the moral government of the world is the general one, that on 
 the whole, as things are constituted, good men prosper and are happy ; 
 bad men fail and are miserable. That the sun should shine alike on the 
 evil and the good was a creed too high for the early divines, or that the 
 victims of a fallen tower were no greater offenders than their neighbors. 
 The God of this world was just and righteous, and temporal prosperity 
 or wretchedness were dealt out by him immediately, by his own will, to 
 his subjects, according to their behavior. That this theory was and is the 
 central idea of the Jewish polity ; and that it lingers among ourselves in 
 our liturgy and in the popular belief 
 
 He says : Utterly different both in character and in the lessons it teaches 
 is the book of Job, the language impregnated with strange idioms and 
 strange allusions, un-Jewish in form, and in fiercest hostility with Juda- 
 ism, it hovers like a meteor over the old Jewish literature, in it, but not 
 of it, compelling the acknowledgment of itself by its own internal 
 majesty, yet exerting no influence over the minds of the people, never 
 alluded to, and scarcely ever quoted, till at last the light which it had 
 heralded rose up full over the world in Christianity. 
 
 That though unquestionably of Hebrew origin, the poem bears no 
 analogy to any of the other books in the Bible ; while of its external his- 
 tory nothing is known at all, except that it was received into the canon 
 at the time of the great synagogue. 
 
 That, the more it is studied, the more the conclusion forces itself upon 
 us that, let the writer have lived when he would, in his struggle with 
 the central falsehood of his own people's creed, he must have divorced 
 himself from them outwardly, as well as inwardly; that he traveled away 
 into the world, and lived long, perhaps all his matured life, in exile. 
 
 That the hero of the poem [i. e., the character called Job in the drama, 
 — Heb. aiub — a man persecuted, says Gesenius,] is of a strange land and 
 parentage— a Gentile, certainly, not a Jew. 
 
 That the life, the manners, the customs, are of all varieties and places. 
 That there is no mention, or hint of mention, throughout the poem, of 
 Jewish traditions or Jewish certainties. 
 
 Again, says Froude : The God of the writer is not the God of Israel, 
 but the Father of mankind. That we hear nothing of a chosen people, 
 nothing of a special revelation, nothing of peculiar privileges ; and in the 
 court of heaven, says the writer, there is a Satan, not the prince of this 
 world and the enemy of God, but the angel [ i. e., messenger ] of judg- 
 
ment, tlie accuser, whose mission was to walk to and fro over the earth, 
 and carry up to heaven an account of the sins of mankind. 
 
 Froude further says : In this, if anywhere, we have the record of some 
 man much traveled, but that the scenes, the names, and the incidents are 
 all contrived to baffle curiosity — as if, in the very form of the poem, to 
 teach us that it is no story of a single thing which happened once, but 
 that it belongs to humanity itself, and is the drama of the trial of man. 
 
 That, setting the characteristics of his daily life by the side of his 
 unaffected piety, we have a picture of the best man who could then be 
 conceived, and to whom, that no room might be left for any Calvinistic 
 falsehood, God himself bears the emphatic testimony, that there was 
 none like him upon the earth, a perfect and upright man, who feared 
 God and eschewed evil. 
 
 That if such a person as this, therefore, could be made miserable, neces- 
 sarily the current belief of the Jews was false to the root ; and tradition 
 furnished the fact that he had been visited by every worst calamity. 
 How was it then to be accounted for ? Out of a thousand possible expla- 
 nations the poet introduces a single one. He admits us behind the veil 
 which covers the ways of Providence, and we hear the accusing angel 
 [messenger] charging Job with an interested piety : " Job does not serve 
 God for nought." 
 
 That his friends see in his misery only a fatal evidence against him. 
 Such calamities could not have befallen a man, the justice {justness is the 
 Scripture meaning] of God would not have permitted it unless they had 
 been deserved. 
 
 That the burden of the drama is not that we do, but that we do not, 
 and cannot, know the mystery of the government of the world — that it is 
 not for man to seek it, or for God to reveal it. 
 
 The poet, indeed, (says Froude,) restores Job in the book ; but that in 
 life it need not have been so. He might have died upon his ash-heap. 
 
 Such, says Froude, in outline is this wonderful poem. With the mate- 
 rial of which it is woven we have not here been concerned, although it is 
 so rich and pregnant that we might with little difficulty construct out of 
 it a complete picture of the world as it then was : its life, knowledge, 
 arts, habits, superstitions, hopes, and fears. 
 
 That the subject is the problem of all mankind, and the composition 
 embraces no less wide a range. But what we are here most interested 
 upon is the epoch which it marks in the progress of mankind, as the first 
 recorded struggle of a new experience with an established orthodox be- 
 lief. True, for hundreds of years, perhaps for a thousand, the supersti- 
 tion against which it was directed continued. That when Christ came it 
 was still in its vitality. Nay, it is alive, or in a sort of mock life, among us 
 at this very day. But that even those who retained their imperfect belief 
 had received into their canon a book which treated it with contumely and 
 scorn ; so irresistible was the majesty of truth. 
 
VI 
 
 Froude says : If we ask ourselves, what, in all the thousands upon 
 thousands of sermons, and theologies, and philosophies, with which 
 Europe has been deluged, has been gained for mankind beyond what 
 we have found in this Book of Job, it is hard, or rather, ( says he,) it 
 is easy to answer. 
 
 He further says : While, however, God does not condescend to justify 
 his ways to man, He gives judgment on the controversy [ between Job 
 and his friends.] That the self- constituted pleaders for him [God] were 
 all wrong ; and Job — the passionate, vehement, scornful Job — he had 
 spoken the truth ; he at least had spoken facts, and they had been de- 
 fending a transient theory as an everlasting truth. He refers to verses 7, 
 8, of the last chapter, for the reward of Job's constancy in integrity. 
 
 This synopsis of Froude's article on Job will, we think, strengthen 
 men's desire to know what the Hebrew of the Book " really does say ; " 
 what the system taught in the original of it really is. Froude does not 
 go to the original of it, nor give any particular account of its doctrine. 
 His quotations are from the E. V. 
 
 At page 241 he says : Will you quote the weary proverb ? Will you 
 say that " God layeth up his iniquity for his children ? " He says : Our 
 translators have wholly lost the sense of this passage, and endeavor to 
 make Job acknowledge what he is steadfastly denying. 
 
 The passage as he gives it is quoted from the E. V of Job 21 : 19, and 
 is taken from the Douay of the verse : see the true rendering of it given 
 in its place in this book. 
 
 Of the Book of Job Froude says : " a book of which it is to say little to 
 call it unequaled of its kind, and which will one day, perhaps, when it 
 is allowed to stand on its own merits, be seen towering up alone, faraway 
 above all the poetry of the world." 
 
 I have been asked if there is much difference between a translation of 
 the Hebrew of Job into English and our authorized English version of 
 it. The translation here given, with the notes, will be a satisfactory 
 answer : I suggest a few considerations. The book called Job is the 
 oldest Book of the Scriptures. It existed untold centuries before what 
 is known as, and called, the " Apostasy," (i. c, the departure from the 
 faith,) by which name Protestantism designates the Boman Catholic 
 system. 
 
 The early Christians had no Scriptures but Job and the other Old Tes- 
 tament writings. And Christ and his apostles and disciples had no 
 other Scriptures. 
 
 The doctrines and faith of the early Christians were the doctrines and 
 faith taught by the Scriptures they had. 
 
 "Apostasy," therefore, to be a departure from the faith, was necessa- 
 rily a departure from the faith of the early Christians, — from primitive 
 Christianity. 
 
 And the earliest translations of the originals of the Old and New Tes- 
 
vn 
 
 taments into English were publicly burned, and their authors suffered 
 martyrdom at the hands of the " Apostasy"— the power that departed 
 from the faith. And our authorized version — called the King James ver- 
 sion, differs materially and fundamentally from the first English trans- 
 lations. 
 
 It follows, that the doctrine and faith taught in Job differ from those 
 taught by the "Apostasy " as far as the "Apostasy " is a departure from 
 the faith of the primitive Christians ; and differ from those of our 
 authorized version as far as that follows the " Apostasy " in its depart- 
 ure from the faith of the primitive Christians. How far that is, the read- 
 er of Job from the Hebrew must be his own judge. 
 
 The Eoman Catholic English version of the Old Testament was pub- 
 lished at Douay, A. D. 1609, three years before our King James version 
 of the Bible was published. 
 
 The Eoman Catholic English version of the New Testament was pub- 
 lished at Eheims, A. D. 1582. 
 
 The Latin has no article. The Papacy made the Latin the sacred lan- 
 guage. The Douay, and the Eheims took the liberty of using either of 
 our articles or neither of them, as best suited the Papal system, in 
 rendering the Latin into English. And they who gave us our King 
 James version of the Bible often do the same. Many instances of the 
 improper use of the occur in the Douay, the Eheims, and our English 
 version. 
 
 The reader will observe that I have very seldom used either of our ar- 
 ticles in rendering the Hebrew into English. In a very few instances 
 one or the other has been inserted as a help to the sense, as in v. 20, 
 chap. 24, and v. 4, chap. 25, pages 106, 107. 
 
CORRECTIONS. 
 
 In line 8, page 22, read 29 for 20. 
 
 In the last line of page 22 read, excuse for him, that neither. 
 
 In note 3, page 24, read, Doyinegan 's Greek Lexicon. 
 
 In 4th line of note, page 42, read shub instead of shul. 
 
 Page 48, 9th line from the bottom of the note, read him instead of me. 
 
 Page 53, 2d line of note, read scorn instead of room. 
 
 Page 64, for soured, in v. 16, refer to note 5 on that page. 
 
 Page 68, for Isaiah 14 : 22 in the note, read 14 : 12. 
 
 Page 88, line 7, read collocation. 
 
 Page 88, line 13, read brought to light. 
 
 Page 146, line 2, read, Matt. 25 : 46. 
 
CHAPTER I. 
 
 1 Man was in land Uz, Job name of him, and was that 
 man which he upright and just, and feared God, 1 and 
 turned aside from evil. 
 
 2 And were born to him seven sons and three daugh- 
 ters. 
 
 3 And was possession 2 of him seven thousand small 
 cattle, 3 and three thousand camels, and five hundred pair 
 of oxen, and five hundred she asses, and household nu- 
 merous exceedingly ; and was that man which he great 
 above all sons of East. 
 
 4 And went sons of him and made banquet by house of 
 man, 4 by day of him. And they sent and called to 5 three 
 sisters of them to eat and to drink with them. 
 
 5 And it was, when had gone round days of this feast- 
 ing, that sent Job and consecrated them ; and he rose early 
 in morning and offered burnt-offeriugs according to number 
 of all of them ; for said Job, whether not 6 have sinned 
 sons of me, and have cursed aleim — (plural) — God in hearts 
 of them. In this manner did Job all those days ; Douay 
 
 and have blessed God in their hearts. So did Job 
 
 all days : Italian. . . .and have spoken evil of God in the 
 hearts of them. Thus did always Job. 
 
 6 And it was that day when came sons of that aleim 
 
 1. The Heb. is aleim, plural. Gesenius's Heb. Lexicon calls it the plu- 
 ral of majesty. 
 
 2. Ges., under mgne, says : " wealth, always used of cattle, in which 
 alone the riches of nomads consist." 
 
 3. That is, sheep and goats, says Ges. 
 
 4. i. e. of each. 
 
 5. i. e., says Ges., invited. 
 
 6. i. e. perhaps. 
 
 2 
 
10 
 
 to stand before Jehovah, that came also that stn 1 among 
 
 them. Douay before the Lord, Satan was also present 
 
 among them : Ital came to present themselves before 
 
 the Lord ; and Satana came also he in midst of them. 
 
 7 And said Jehovah to that stn, from where art thou 
 come : and answered that stn Jehovah and said, from run- 
 ning up and down in earth and from going along in it. 
 
 8 And said Jehovah to that stn : whether hast thou set 
 mind of thee upon servant of me Job, that not such as he 
 in earth, man perfect and upright, fearing aleim and 
 turned aside from evil. 
 
 9 And answered that stn Jehovah and said, whether 
 for nothing feareth Job aleim" 2 : 
 
 10 Whether not fencest thou 3 round him, and round 
 house of him, and round all which to him,? round about 
 works of hands of him hast blest thou, and possession, — 
 wealth— of him is spread abroad in earth : 
 
 11 But indeed, stretch out, I pray thee, hand of thee, 
 and smite on all which to him, whether not to face of thee 
 
 he will curse thee : Douay and see if he blesseth thee 
 
 not to thy face : Italian and thou wilt see if not thee 
 
 he curse to face. 
 
 12 And said Jehovah to that stn, Lo, all which to him 
 in hand 5 of thee ; only to him not shalt thou stretch out 
 hand of thee ; and went out that stn from face of Jehovah. 
 
 13 And it was that day when sons of him and daugh- 
 ters of him were eating and drinking wine in house of 
 brother of them which first born. 
 
 1. Defined adversary, enemy, accuser. It is a personification of evil. 
 Personification is the most frequent figure in Scripture. Almost every 
 thing is personified. Even death and the grave, are personified. 
 
 2. The Hebrew has no interrogation mark. 
 
 3. Ges., under shuh, citing this v., says, "Metaphor., thou fencest 
 round him," i. e., says he, thouguardest him ; and under la he gives ela„ 
 whether not, and says, such a question requires an affirmative answer. 
 
 4. The Heb. use to him for the possessive. 
 
 5. i. e. power. 
 
11 
 
 14. And mlah 1 messenger came to Job and said : Those 
 oxen were ploughing, and those she asses pasturing at 
 hands of them 2 ; 
 
 15. And fell upon Sabseans and took them, and those 
 servants smote they with mouth 3 of sword, and am escaped 
 only I alone to tell to thee. 
 
 16 As yet ze — this — speaking, and ze — that 4 came and 
 said : Fire of aleim 5 fell from these heavens and burned up 
 sheep and servants, and consumed them, and am escaped 
 only I alone to tell to thee : 
 
 17 As yet this speaking and that came and said: 
 Chaldeans set three bands of soldiers, and they rushed 
 upon those camels and took them, and those servants 
 smote they with mouth of sword ; and am escaped only I 
 alone to tell to thee : 
 
 18 While this speaking, and that came and said : Sons 
 of thee and daughters of thee were eating and drinking 
 wine in house of brother of them which first born : 
 
 19 And lo, ruh 6 — wind — great came from over that 
 desert, and smote on four faces of that house, and it fell 
 upon those young people and killed them ; and am escaped 
 
 only I alone to tell to thee : Douay and it fell upon 
 
 thy children, and they are dead: Italian upon the 
 
 young persons, whence they are dead. 
 
 20 And arose Job and rent upper garment 7 of him, and 
 
 1. Mlak, defined a messenger, is the Hebrew word for which the Douay, 
 and our authorized version, (which I designate by the letters E. V.,) 
 often give Angel. Angel is not an English word ; it is the Greek aggelos, 
 pronounced angelos, and defined in the Greek lexicons, messenger. 
 
 2. i. e., near them. 
 
 3. Ges., under phie, — mouth, i. e., says he, edge of sword. 
 
 4. For another. 
 
 5. Used of lightning, says Ges., under ash, citing this v. and 1 Kings 
 18 : 38 ; 2 Kings 1 : 10, 12, 14. 
 
 6. Generally sounded ruach: this is the Hebrew word for which the 
 Douay and the E. V. often have, spirit. 
 
 7. Amer. Bible Union, " rent his garments.'' 
 
12 
 
 shaved head of him, and prostrated himself of ground, and 
 adored : 
 
 21 And said, Naked came I forth from womb of mother 
 of me, and naked shall I return thither 1 : Jehovah gave 
 and Jehovah hath taken away, let be name of Jehovah 
 (or name Jehovah) blessed : 
 
 22 With all this 2 not sinned Job, and not uttered im- 
 piety towards aleim : 
 
 Who can read this very first chapter of Job without seeing that the 
 book is a dramatic poem ; and that one of the characters is evil person- 
 ified, called that adversary, — enemy, accuser ; which accuses us so often 
 to our own conscience ; and that the book is an allegory, a mythical 
 legend, in the extravagant Oriental style. Who will say it is a literal 
 history? I said once to one of our most distinguished Newark lawyers, 
 a communing member of one of our churches, and now a very prominent 
 justice of the Supreme Court of the United States, that the book called 
 Job was a dramatic poem, and he answered promptly, " Certainly it is." 
 The Oriental philosophers taught by fable,— parable, legend ; and this 
 book contains the sublimest teachings on the sublimest of all subjects. 
 
 To suppose that among the almost countless personifications in the 
 Scriptures, evil, the greatest adversary, enemy, accuser, of man, is not 
 personified, is worse than idle. 
 
 CHAPTER II. 
 
 1 And it was that day when came sons of that aleim 
 to stand before Jehovah, and came also that stn among 
 them to stand before Jehovah : 
 
 2 And said Jehovah to that stn, whence art thou come : 
 And answered that stn Jehovah and said, from running 
 up and down in earth and from going along in it : 
 
 3 And said Jehovah to that stn: Whether hast thou 
 
 1. Ges., under am— mother, citing this v., says: "Metaphorically 
 used of the earth as the mother of all men." 
 
 2. i. e., says Ges., under the Hebrew letter b, citing this verso, For all 
 this, or, nevertheless. 
 
13 
 
 set mind of thee to servant of me Job, that not such as 
 he in earth, man perfect and upright, fearing aleim and 
 turned aside from evil, and hitherto of him holding fast 
 to integrity of him ; u — and, or but, thou didst incite me 
 against him to devour 1 him without cause : Ital .... though 
 thou me hast incited against him to destroy him without 
 cause : 
 
 4 And answered that stn Jehovah and said : Skin for 
 skin ; and all which to man he will give for nphsh 2 ' (sound 
 
 it en-phsh) — breath — of him: Douay and all that a 
 
 man hath he will give for his life : Ital for his life : 
 
 E. V for his life : And the Amer. Bible Union gives 
 
 life. 
 
 5 But indeed, stretch out I pray thee hand of thee, and 
 touch 3 bone of him and flesh of him, whether not to face 
 of thee he will curse thee : Douay .... and then thou shalt 
 
 see that he will bless thee to thy face : Ital if not thee 
 
 he will curse to face : Amer. Bible Union, renounce thee 
 to thy face. 
 
 6 And said Jehovah to that stn, Lo, he in hand of you, 
 only nphsh — breath — of him preserve: Douay.... but 
 yet save his life: Ital. . . .only guard thee from to touch 
 his life ; E. V., but save his life ; Amer. Bible Union, only 
 spare his life. 
 
 7 And went forth that stn from face of Jehovah and 
 smote Job with an inflamed ulcer bad from sole of foot 
 
 of him even to top of head of him : Douay with a very 
 
 grievous ulcer : Ital an ulcer malignant. 
 
 1. Metaphorical for consume, destroy, says Ges., under bio. 
 
 2. This Heb. word nphsh— breath — is the word where the Latin and 
 Ital. so often have anima, and the Douay and the E. V., so of ten soul. 
 Life is not the signification of nphsh: the Heb. for life is hi, see Ges., 
 under hi, citing Gen. 42 : 15, 16, hi— life— of Pharaoh. 
 
 3. Ges., under ngo, gives " intensive, to touch heavily, to smite," citing 
 Job 19 : 21. 
 
14 
 
 8 And he took to him a potsherd 1 for to scrape (or, 
 scratch) upon him, and eua — himself— sat down 2 in the 
 midst of those ashes : Douay. . . .and scraped the corrupt 
 matter, sitting on a dunghill : 
 
 9 And said to him wife of him, as yet thou holding 
 fast to integrity of thee, brk aleim 3 — bless God — and die : 
 
 Douay bless God, and die: Ital. .. .bless God and 
 
 die: E. V., curse God and die. 
 
 10 And he said to her: as speaks one of those foolish, 4 
 speakest thou : Indeed, which good shall we receive from 
 that aleim, and which bad not shall we receive: With all 
 this not sinned Job with lips of him : 
 
 11 And heard three friends of Job all this evil which 
 had come upon him : and they came, man 5 from place of 
 him, Eliphaz that Timni, and Belded that Shuhi, and 
 Tsuphr that Nomti, and came together at appointed time 6 
 to go to commisserate with him and to comfort him : 
 
 12 And they lifted up eyes of them from afar, and not 
 took knowledge of him ; and they lifted up voice of them 
 and bewailed, and rent man 7 upper garment of him, and 
 scattered dust over heads of them heavenward : Douay 
 
 .they sprinkled dust upon their heads toward heaven : 
 
 Ital .... and each one of them tore his cloak, and scattered 
 of the dust upon his head throwing it toward the heaven. 
 
 1. A piece of broken pot: Ges., for grd, gives, " to scrape oneself," to 
 allay itching, citing this verse. 
 
 2. i. e. and sat himself down. 
 
 3. brk, says Ges., is most often bless, but is sometimes used for curse: 
 In this v. he gives, "bless God and die," i. e., says he, however much 
 thou praisest and blessest God, yet thou art about to die ; thy piety 
 towards God is therefore vain : the words of a wicked woman, says Ges. 
 
 4. There is nothing in the Iieb. here for woman except that the adject- 
 ive used is in the feminine. 
 
 5. For each one. 
 
 6. Or place ; Ges., under tod, gives, " to come together at an appointed 
 time or place," citing Neh. 6 : 2, 10 ; Job 2: 11 ; Amos 3 : 3. 
 
 7. For, each one. 
 
15 
 
 13 And they sat down with him on earth 1 seven days 
 and seven nights, and no one spoke to him word, for they 
 
 saw that great that pain 2 to him exceedingly : Douay 
 
 that his grief was very great ; Amer. Bible Union, " that 
 the affliction was very great." 
 
 CHAPTER III. 
 
 1 After thus opened Job mouth of him and cursed day 
 of him: 
 
 2 And began to speak Job ; and he said : 
 
 3 Let perish day I was born in it, and that night which 
 said, is conceived male : 
 
 4 That day which it let be darkness, let not care for 
 it God from above, and not let shine upon it light : 
 
 5 Let redeem it darkness and shadow of death ; let 
 rest upon it clouds; let frighten it obscurations of day 3 : 
 
 6 That night which it, let seize upon it aphl— thick 
 darkness ; let it not rejoice among days of year; in num- 
 ber of months not let it come : 
 
 7 Lo, that night which it let be barren 4 ; not let enter 
 shouting for joy in it : 
 
 8 Let curse it those who curse day 5 ; which skillful (or 
 prompt) to arouse serpent 6 : 
 
 9 Let be darkened stars of night of it ; let it wait for 
 
 1. Or ground. 
 
 2. Pain of body, says Ges., under Kab citing this v. 
 
 3. i. e., says Ges., under kmririm, citing this v., obscurations of th 
 light of day— of the sun— eclipses, which the ancients believed to por- 
 tend ills and calamities. 
 
 4. Ges., under glmud, says: "Poetically of a night in which one is 
 born," citing this v. 
 
 5. Ges., under arr, citing this v., says : " Those who curse the day," a 
 kind of enchanters, says he, who were supposed to render days unfortu- 
 nate by their imprecations. 
 
 6. Figuratively, to excite strife ; see Prov. 10 : 12. 
 
16 
 
 light and not there be, and not let it look upon eyelids of 
 dawn 1 : Ital the eyelids of the dawn of day. 
 
 10 Because it not did shut up doors of womb of me, 
 and hide calamity from eyes of me : 
 
 11 Why not from womb died I, from belly come 
 forth and aghuo — breathed out: Douay....Why did 
 I not die in the womb, why did I not perish (for the 
 
 Heb. aghuo) when I came out of the belly ? E. V 
 
 Why died I not from the womb ? Why did I not give up 
 the ghost when I came out of the belly ? Am. Bible 
 Union, come forth from the womb, and expire. (See 
 note to this at end of chapter.) 
 
 12 Wherefore met me knees, and wherefore teats that 
 I should suck : 
 
 13 For now I had lain down and had quiet; I had 
 slept; then had been rest to me 2 : 
 
 14 With kings and counsellors of earth who have built 
 ruins for themselves 3 : 
 
 15 Or with princes with gold to them, 4 who filled houses 
 of them with silver; 
 
 16 Or as abortion hidden not should I exist, as unborn 
 babes not see light : 
 
 1. Used, says Ges., under ophophim, citing this v., for the rays of the 
 rising sun. 
 
 2. Ges., under nuk, citing this v., renders "then I should have rest." 
 Under shkb — to lie down, he says: it is often used of the death of Kings, 
 in the phrase, laid down with fathers of him, citing 1 Kings 2 : 10 ; 11 : 
 43; 14: 20,31; 15: 8,24; 16: 6,28; and of the dead, citing Isai. 14: 8, 
 " since thou wast laid down," i. e., had died, says Ges. ; and citing Isai. 
 14 : 18 ; 43 : 17 ; Job 3 . 13 ; 20 : 11 ; 21 : 26 ; and Psal. 88 : 6, " tho^e 
 who lie in the grave ; " the E. V. is v. 5. And under «A», to fall asleep, 
 he says it is used of dead, citing Jor. 51 : 39, 57 ; Ps. 13 : 4,— Ital. and 
 E. V., v. 3 ; Job 3: 13. In Ps. 13 : 4, the Heb. is.. . .lest I should sleep 
 
 that death: Douay, Chap. 12: 4 " that I never sleep in death :" Ital. 
 
 that sometime I may not sleep the sleep of death : E. V lest I 
 
 sleep the sleep 0/death. 
 
 8. i. e., says Ges., under hrbe, citing this v., " splendid edifices, pres- 
 ently however to fall into ruins." 
 4. i. e., possessing gold. 
 
17 
 
 17 There wicked cease troubling, and there are at rest, 
 exhausted of strength : 
 
 18 Together captives they are quiet; not hear they 
 voice of driver : 
 
 19 Small and great there, eua — himself 1 — and servant 
 of him set free from master of him : 
 
 20 Why should he give to wretched, light, and life to 
 bitter of nphsh* — breath : Douay .... and life to them that 
 
 are in bitterness of soul? Ital and life to them that 
 
 are in bitterness of mind ? 
 
 21 Which wait for death and not it to them, and dig 
 for it more than for underground treasures: 
 
 22 Which rejoico even to exultation : are glad that 
 they can 3 find grave : Douay And they rejoice exceed- 
 ingly when they have found the grave : Ital And they 
 
 rejoice exceedingly, and are merry when they have found 
 
 the sepulchre: E. V Which rejoice exceedingly, and 
 
 are glad, when they can find the grave : Amer. Bible Un., 
 When they find the grave. 
 
 23 To man who way of him hidden, 4 and hedged of 
 
 God round about him : Ital Why gave he the light to 
 
 the man whose way is hidden, and the which God has 
 enclosed on all sides ? See E. V. 
 
 1. Neither the Douay, nor the Ital., nor the E. V. of the verse has any 
 thing for eua in the verse : The Douay and the E. V. give : " and the 
 servant is free from his master." 
 
 2. Ges., under mr — bitter, says: "Metaphorical, sad, sorrowful;" 
 Amer. Bible Un., "to the sorrowful in heart." 
 
 3. The Heb. has but two tenses, the past and the future ; the past being 
 often used for the present, and the future tense being often used for the 
 subjunctive mood of other languages, and therefore often to be rendered 
 in English by may, can, might, would, should, ought, could : See Wil- 
 son's " Easy Introduction to the Hebrew," p. 242. If the E. V. had 
 given that for the Heb. ki, instead of when, it would have avoided the 
 absurdity of the Douay and the Italian. 
 
 4. i. e., says Ges., who does not know how to escape from calamities, 
 citing this v. under sir (we should say, whose way is hidden ?) 
 
18 
 
 24 So that to face of food of me groans of me come, 
 and are poured out like water cries of me : 
 
 25 Because a fear feared I, 1 and it has come upon me, 
 and that which I was afraid of is come to me. 
 
 26 Not was secure 2 1, and have I not kept myself quiet, 
 and have I not set myself down to be at rest 3 — and yet is 
 come trouble. 
 
 1. So Ges., under phhd, citing this v. 
 
 2. i. e. confident (or, careless) : Ges., under shle, citing this v., says : 
 "specially used of one who securely enjoys prosperity." 
 
 3. Ges., unier nuh, gives, "to be at rest," citing this verse. He says: 
 The original idea lies in respiring, drawing ruh, for which he gives, 
 under shub, " to draw the breath ; " and he gives also, under shub, draw 
 nphsh, i. e., to draw breath. 
 
 The word ghost, used in the E. V. of Job 3 : 11, occurs in ten passages 
 of the E. V. of the Old Testament, and in seven passages of the E. V. of 
 the New Testament ; in the phrases "gave up the ghost," &c. And in 
 each of these passages in the Old and New Testaments, the E. V. phrase 
 " gave up the ghost," &c, is used of man or woman. No one could ever 
 learn from the Douay Eoman Catholic version, or from the Italian ver- 
 sion, or from the E. V., that every other animal ( i. e. breathing creature ) 
 as well as man, has a ghost to give up, (to use the E. V. phrase). This 
 is carefully evaded by the Douay, and by the Ital., and by the E. V. 
 When the reader shall find this startling fact established by irresistible 
 proof, he may determine for himself whether perversion or evasion be the 
 more proper word to characterize the hiding of such a truth. 
 
 The ten passages in the 0. T. are, Gen. 25 : 8, 17 ; 35 : 29 ; Job 3 : 11 ; 
 10 : 18 ; 11 20 ; 13 : 19 ; 14 : 10 ; Jer. 15 : 9 ; Lament. 1 : 19. And the 
 seven passages of the N. T are, Acts 5:5, 10 ; 12 : 23 ; Mat. 27 : 50 ; 
 Mark 15 : 37, 39 ; John 19 : 30. 
 
 In eight of the ten passages in the O. T., all but Job 11 : 20 : and Jer. 
 15 : 9, the Heb. has only the single word, the verb ghuo, in its proper 
 tense, number and person, where the E. V. has the phrase "gave up the 
 ghost," etc. 
 
 This Heb. verb ghuo is one of the many Heb. words which express by 
 their sounds the thing signified. Sound ghu in one sound outward, 
 g hard, and a slight aspirate ( i. e. breathing ) on the h,—ghu, and con- 
 tinue the outbreathing on and with the sound of the o, without drawing 
 back breath, and you have the exact sounds of breathing wholly out, — 
 exspiring. And accordingly, ghuo is defined by Genesius, " to exspire, 
 
19 
 
 to breathe out one's life," citing Gen. 6 : 17; 7 : 21 ; Numb. 17 : 27; 
 (and it occurs in v. 28 also ; the verses in the Douay, Ital. and E. V., of 
 Numb. Chap. 17, are 12, 13); Job 3 : 11 ; 10:18; 13; 19; 14:10; 
 27 : 5 etc. ;" " Sometimes," says he, "with the addition of mut," (to 
 die,) citing Gen. 25 : 8. We thus see from Ges., that yfhsX ghuo means 
 in Gen. 6 : 17 and 7 : 21, is the same that it means in the other verses 
 cited by him. It was not necessary to add "one's life" to the definition : to 
 breathe out, — exspire, completes the sense (A ghuo. I have found in the 
 Lexicon more than fifty Heb. words which, like ghuo, express by their 
 sounds the thing signified. It was a very natural way of forming words 
 when it could be done. And that to exspire, — breathe out, is the meaning 
 of ghuo is conclusively shown by the Greek verbs used in the passages 
 before cited from the New Test, in which the Eheims Eomish version of 
 the New Test., and the E. V. New Test, give the phrase " gave up the 
 ghost." In the first three of those verses, Acts 5 : 5, 10 ; 12 : 23, the 
 Greek uses but one word, to express what is expressed;in the Eeb. of the 
 O. T. by the one Heb. word, the verb ghuo. The Greek verb is ekfsucho, 
 to outbreathe, — exspire ; compounded of the Greek preposition ek out, 
 wholly out, and psucho, to breathe ; from which verb psucho is the Greek 
 noun psuche, breath; Douay and E. V. so often soul. In each of these 
 three verses the Latin has its single word exspiravit — exspired, — out- 
 breathed, from its verb exspiro, compounded of ex — out, (in composition 
 with a verb, wholly out, says Donnegan's Greek Lexicon), and spiro—to 
 breathe, from which Latin verb spiro is the Latin noun spiritus — breath ; 
 Douay and E. V. so often spirit. 
 
 And in two other of the verses in the New Test, where the Eheims, 
 and E. V. have "gave up the ghost" namely, Mark 15 : 37, 39, the Greek 
 uses but asiugle word, its verb ekpneo, to out breathe, exspire, compound- 
 ed of ek — wholly out, and pneo — to breathe ; from which Greek verb pneo 
 — to breathe, is the Greek noun pneuma — breath; Douay and E. V., so 
 often spirit. 
 
 In the other two of the seven passages of the New Test, in which the 
 Eheims and the E. V. have the phrase "gave up the ghost," the Greek 
 uses other appropriate words to express the same idea. These two other 
 verses are Matt. 27 : 50, and John 19 : 30. In the first, the Greek is, he 
 
 let go the pneuma — breath ; Latin he let go the spiritum — the breath : 
 
 Ital rende lo spirito, he rendered the breath : Eheims " he yielded up 
 
 the ghost;" E. V. the same. In John 19 : 30, the Greek is paredoke to 
 pneuma, he delivered the breath; Latin.. . .he delivered spiritum — the 
 breath ; Ital., rende lo spirito, he rendered the breath ; Eheims, " gave up 
 the ghost ; " E. V. the same. 
 
 And in Ezekiel 21 : 12 ( Douay and E. V. v. 7 ) we have in the Heb. 
 
 shall fail every ruh — breath; the Greek there is, ekpsuchei— shall 
 
 breathe out — exspire — every pneuma — breath ; ( ekpsuchei being from 
 the same Greek verb ekpsucho, used in the New Test, as before given) : 
 
20 
 
 The Douay, v. 7, is, every spirit shall faint ; Ital. v. 12, every spirito — 
 breath — shall faint; E. V. every spirit shall faint. 
 
 The two other passages of the Old Test, in which the E. V. uses its 
 phrase are, Job 11 : 20, and Jer. 15 : 19 : 
 
 In Job 11 : 20, the Heb. uses the two appropriate words mphh nphsh — 
 the breathing out of the breath, to express what in the other eight pas- 
 sages of the Old Test, it expresses by the single verb ghuo — to breathe 
 out, — exspire. We write expire, without the s ; and from the omission 
 of the s the meaning of the word is by many not understood. It should 
 be written exspire : It is from the Latin word exspiro — to breathe out — 
 exspire. See Ges., under mphh. 
 
 The Douay in Job 11 : 20 is and their hope the abomination of the 
 
 soul ; Ital and their only hope shall be of render lo spirito, to render the 
 
 breath. Graglia's Ital. Diet., under spirito, gives "render lo spirito, to 
 die" ; literally, it is, to render the breath : and under rendere, it gives 
 " render V anima to exspire" ; literally, it is, to render the breath. The 
 
 E. V. in Job 11 : 20 is " and their hope shall be as the giving up of the 
 
 ghost." There is a marginal note in the E. V. which I used, the Brown 
 Bible by the Patersons, thus : " or a puff of breath." The last breath is 
 an exspiration, and it goes out with something of a puff; and no inspira- 
 tion — inbreathing — following, death immediately ensues. There is no 
 ruh, Greek, pneuma, Lat. spiritus — breath, air, in the lungs of a dead man. 
 
 In Jer. 15 : 9, also, the Heb. uses two appropriate words, nphh nphsh 
 — breathed out the breath ; See Ges., under nphh, citing this v. and Job 
 
 31 : 39: The Douay there is, her soul hath fainted away; Ital her 
 
 anima — breath — (soul is the only definition of anima in Graglia's Ital. Diet.) 
 
 — has ansato— panted : The E. V. is, " she hath given up the ghost." 
 
 It is thus conclusively shown, that ghost means breath. 
 
 Even the Ital. alone furnishes conclusive proof of it. In Job 10 : 18 it 
 is, I should have been spirato — breathed out. In Job 13 : 19 it is, I shall 
 
 breathe out — exspire. In Lament. 1 : 19 it is are spirati — breathed 
 
 out. See E. V. in each. And I cite here— Job 15 : 30, Heb . . .and he 
 
 shall go away by ruh — breath of mouth of him ; Douay by the breath 
 
 of his own mouth ; Ital by the soffio— breath of the mouth of God ; 
 
 and the Patersons in a marginal note adopt this conceit from the Ital. 
 
 We now give the first passage in which the E. V. uses its phrase "gave 
 up the ghost," namely, Gen. 25 : 8 : The Heb. there is, ighuo (from ghuo) 
 breathed out aud imt — (from mut—to die) — died Abraham. Two differ- 
 ent words are here used : they mean different things : they don't mean 
 the same thing. The verb ghuo signifies, to breathe out— exspire : and 
 the verb mut signifies to die, which is the consequence that follows 
 exspiring. 
 
 In Gen. 25 : 8, the Douay is, And decaying, ( Heb. ighuo ), he died, E. 
 V. "gave up the ghost and died." 
 
 In Gen. 25 : 17, the same is said of Ishmael, ighuo u imt— he breathed 
 out and died ; Douay, decaying he died. 
 
21 
 
 In Gen. 35 : 29, the Heb. is the same of Isaac — ighuo u imt, breathed 
 out, — exspired — and died ; Douay being spent with age he died. 
 
 In all the other passages, the verb ghuo is used without the addition 
 of imt — died, dying being the necessary and immediate consequence of 
 exspiring, — breathing out. 
 
 Ghosts are found in the Eheims Eomish version of the New Test., 
 published at Eheims, A. D. 1582, some twenty-seven years before the. 
 Douay was published, and some thirty years before the E. V. was pub- 
 lished. The Douay repudiated the ghosts of the Eheims ; but James's 
 ecclesiastics seem to have thought that as the Eheims has them in the 
 New Test, they might as well have them in the Old, so far as relates to 
 man and woman. The Douay uniformly evades the true meaning of the 
 Heb. verb ghuo— to breathe out— exspire, — deliver the breath, give up the 
 ghost. They who gave us the Douay version may have been wise enough 
 to perceive, that to give "gave up the ghost," "give up the ghost," &c, 
 wherever the Heb. verb ghuo occured, would show that every other 
 breathing creature, as well as man, has a ghost to give up, and so it 
 would be manifest that ghost means breath. But they were conscientious 
 enough to feel that if they gave the phrase at all, they must give it wher- 
 ever the Heb. verb ghuo occurred ; and so they concluded not to treat 
 their readers to a ghost at all ; not to inform them that every breathing 
 creature, man included, has a ghost to give up ; that they all die in the 
 same way man dies, that is, in consequence of ghuoing— breathing out — 
 exspiring ; though there is no promise to them of a resurrection. Now, 
 assuming that the Douay versionists knew what the Heb. word was, 
 their course was a piece of Jesuitism, — a so-called "pious fraud," the 
 end, according to Jesuitical ethics, justifying the means. The course of 
 the ecclesiastics who gave us the E. V. was different. They were equally 
 unwilling to let it appear that every breathing creature has a ghost to 
 give up ; and so they use the phrase, "give up the ghost," and "gave 
 up the ghost," &c, where it refers to man or woman, and do not use it 
 where the same Heb. word is used in reference to other animals, as in 
 Gen. 6 : 17 ; 7 : 21 ; Job 34 : 15 ; Psal. 104 : 29. Now James's ecclesias- 
 tics either knew or did not know what the Heb. word was. On the as- 
 sumption that they did know, 1 ask : Which version, the Douay, or the 
 E. V., is, in this particular, the more pious fraud of the two? The read- 
 er is, of course, at liberty to put James's ecclesiastics on the other horn 
 of the dilemma. • 
 
 It will be sufficient to state here, shortly, that in Gen. 6 : 17, the Heb. 
 is, to destroy every flesh which in it ruh— breath— hiim— of lives— from 
 under these heavens; every which on land ighuo (from ghuo) shall 
 breathe out, — exspire. "Where the Heb. has ighuo in the verse, the Ital. 
 and E. V. have, shall die. Why this confusion of words ? And in Gen. 
 
 7 : 21 the Heb. is : And ighuo — breathed out — exspired — every flesh of 
 
 fowl, and of cattle, and of beast, and of every creeping thing that creep- 
 eth upon this earth, and every man. The Ital. and the E. V. here give 
 
22 
 
 died, where the Heb. is, ighuo. The verse shows, that man and all the 
 other animals mentioned in it alike breathe out, — exspire.] Why did 
 not the E. V. give " shall give up the ghost," and "gave up the ghost," 
 in these two verses ? 
 
 And in Job 34 : 15 the Heb. is, ighuo — shall breathe out — exspire— 
 every flesh together, and man upon dust shall return : E. V. All flesh 
 shall perish together ; the same that the Douay has here. 
 
 And in Psal. 104 : 20 the Heb. is thou takest away ruh — breath — of 
 
 them, ighuo — breathe out, — exspire they and to dust of them return they; 
 
 ( said of creeping things innumerable in the sea, see v. 25) E. V thou 
 
 takest away their breath, they die, and return to their dust. Why did 
 not the E. V. give "shall give up the ghost," and, "they gave up the 
 ghost," in these two verses ? "Why evade, and conceal, the fact that the 
 Bible teaches, conclusively, that every breathing creature has a ghost to 
 give up ? 
 
 This exhibition in regard to the word ghost gives rise to new and 
 strange reflections. More than 1800 years of the Christian era had elaps- 
 ed, when a man esteemed learned, and who actually made what is called 
 a standard Dictionary of English words, defined, in that Diet, the word 
 ghost bo be " the soul of a deceased person ; an apparition." And now, 
 for the first time, (as far as I know ), near the end of the nineteenth cen- 
 tury, by an appeal to the Hebrew Scriptures, it is demonstrated by 
 Scripture authority, that ghost is as much the soul of a deceased 
 horse as it is the soul of a deceased person ; and as much an apparition 
 of a deceased dog as an apparition of a deceased person. By apparition 
 is meant the ghost that a few old people may yet believe in. But 
 they must be very old; for the last two generations have outgrown 
 the superstition of ghosts ; without being aware, however, generally, 
 that in getting rid of Noah Webster's ghost, they got rid also of 
 Orthodox souls and spirits. Is it not one of the wonders of all 
 time, that millions of lives should have been sacrificed by wars and 
 persecution growing out of differences of religious tenets, when an ap- 
 peal to the original Scriptures would show the true religion, and put an 
 end to bloodshed by giving unity to the Church? There is but one true 
 faith. There can be but one. All others are false ; and belief in a false 
 system cannot be acceptable to God. 
 
 The preface to Noah Webster's Abridged Diet, speaks of " The depth 
 and acumen of its etymological researches" ! When in truth, in refer- 
 ence to the word ghost, he plainly did not go beyond our English trans- 
 lation, in which the word ghost is confined to man and woman. He did 
 not go even as far back as the Latin exspiro — to exspire, or to the Greek 
 ekpsucho and ekpneo — each meaning, to breathe out,— exspire : The E. V. 
 ghost was sufficient authority with him. And in reference to several 
 other words in common use, as spirit, soul, Satan, his definitions show 
 like want of research. 
 
 The reader may think it somewhat of an excuse for him that neither 
 
23 
 
 the Latin version, which the Pope and he Komanists say is the only 
 authentic version ; nor the Douay English version ; nor the Ital. version ; 
 nor our E. V., shows that other breathing creatures besides man have a 
 ghost to give up. And this is true : all these versions studiously conceal 
 the fact. But how much of an excuse this is for men who assume the 
 office of teacher in matters of religion, every one must be his or her own 
 judge. Thinking persons, will probably say : nothing short of the origin- 
 al Scriptures is sufficient authority for any doctrine ; and that teachers in 
 religion are not excusable for relying on so-called translations, without 
 comparing them with the originals. I adopt here the language of Charles 
 "Wilson, formerly Professor of Hebrew in the University of St. Andrew's, 
 Scotland : " English translations and commentaries are the chief object 
 of attention and praise, while the original is almost totally neglected 
 and unknown. It is not easy to discover a plausible excuse for such 
 conduct." 
 
 Noah Webster had never learned, either from the pulpit, or from any 
 so-called translation of the Bible, that other animals, as well as men, 
 have ghosts to give up : and the E. V. gives ghost only in reference to 
 man and woman. Hence he concluded that ghost must mean what 
 Orthodoxy calls the soul ; and therefore, that ghost must mean, the soul 
 of a deceased person ; and by his adding " an apparition" I presume we 
 are to understand him as meaning, that what he calls the soul can put on 
 a visible shape, especially at night : very good spiritism. And we shall 
 never get rid of spiritism, (spiritualism is the word generally used,) until 
 we get rid of such definitions of the word ghost, and others, as Noah 
 "Webster has given. 
 
 CHAPTER IV. 
 
 1 And answered Aliphz that Timni and said : 
 
 2 Whether to venture word with thee : wilt thou be 
 offended : but hold back from word who can : 
 
 3 Lo, thou hast admonished many, and hands let down 
 thou hast strengthened 1 : 
 
 4 Wavering have built up words of thee, and failing 
 knees thou bast made strong : 
 
 5 But now it is come to thee and thou faintest, it 
 reaches unto (or touches) thee and thou art terrified : 
 
 1. Ges., under rphe, says: "hands let down "is used figuratively for 
 " courage gone," citing 2 Sam. 4:1; Isai. 13 : 7 ; Jer. 6 : 24 ; Ezek. 7 : 
 17 ; Zeph. 3 : 16. 
 
24 
 
 6 Whether not piety of thee confidence of thee ; hope 
 
 of thee, indeed, integrity of ways of thee: Douay 
 
 Where is thy fear, thy fortitude, thy patience, and the 
 
 perfection of thy ways ? Ital Thy piety, not is it been 
 
 thy hope, and the integrity of thy ways thy trust? 
 
 7 Remember, I pray thee, who eua — himself— pure 1 
 was lost (or, has perished) 2 , and where upright were cut 
 off (or, destroyed) 3 : 
 
 8 Like as have seen I ; they that plow iniquity and sow 
 wickedness, reap them ; 
 
 9 By breath 4 of God they are destroyed, yea, by 
 breath 5 of nostrils of him they are consumed : 
 
 40 Cry of lion and roar of lion, and teeth of young lions 
 are broken out : 
 
 1. " Metaphorical, innocent," says G., under nge. 
 
 2. Gcs., tinder abd, the Iieb. verb used here, gives "to be lost, to 
 perish, to be destroyed;" used, says he, of men and other living crea- 
 tures as perishing, citing Psal. 37: 20 ; Job 4: 11. 
 
 3. Ges., under khd, the Heb. verb used here, gives, "to cut off, to 
 destroy," equivalent, says he, to the Greek aphanizien, — from the Greek 
 verb aphanire, defined in Douay and Greek Lexicon, to destroy, to abol- 
 ish ; and in Liddell and Scott's Greek Lexicon, to destroy utterly. 
 
 4. The Heb. word here is nshme, sometimes written nshmt, for which 
 Ges. gives breath, spirit, (showing that spirit means breath.) 
 
 5. The Heb. word here is ruh — breath; Ges., under ap/i, nostril, gives 
 ruh aph (breath of nostril) " the blowing of breath through the nostrils, 
 as of those who are enraged," citing this v. The Douay here gives blast 
 for nshmt, and for ruh aph, the spirit of his wrath. The Ital. for nshmt, 
 gives breath, and for ruh gives breath, of his nostrils. The E. V. for 
 nshmt gives blast, and for ruh, breath, of his nostrils. The Amer. Bible 
 Union, for nshmt gives breath, and for ruh gives blast, of his anger. For 
 ruh, Ges. gives spirit, breath, showing also under ruh that spirit means 
 breath ; and under aph — nostril, he gives also, "Anger, which shows itself 
 in hard breathing," citing Prov. 22 : '24 ; where the Heb. is bol aph — mas- 
 ter of nostril ; and the Douay and E. V. have " angry man ;" and Prov. 
 29 : 22, where the Heb. is aish aph, man of nostril. And under aph — 
 nostril, Ges. says further, "very often used of the anger of God," citing 
 Deut. 32: 22, where the Heb. is "fire is kindled in nostril of me," and 
 citing other verses. 
 
25 
 
 11 Lion perishes because not prey, and children of 
 lioness are scattered : 
 
 12 And to me word was brought by stealth, and re- 
 ceived ear of me transient sound of part. 
 
 13 In thoughts of visions of night, in falling of deep 
 sleep on men ;* 
 
 14 Terror met me and trembling, and multitude 2 of 
 bones of me were terrified. 
 
 15 And breath of air 3 over face 4 of me glided ; stood 
 hair of flesh of me. 
 
 16 Stood, but not knew I aspect of it, appearance 
 before eyes of me 5 , silence and voice I heard 6 . 
 
 1. Ges., under shophim, citing this v., and Job 20 : 2, renders, "In the 
 thoughts of night visions," i. e., says he, "in the nocturnal dreams them- 
 selves," compare, says he, Dan. 2 : 29, 30. 
 
 2. Ges., under r£, multitude, citing this v. says, "poetically multitude 
 is used for a//," citing also Job 33 : 19. 
 
 3. The Heb. word here is ruh, denned by Ges., wind, air, breath of 
 air. 
 
 4. Douay, And when a spirit passed before me the hair of my flesh 
 
 stood up Ital. And a splrito is passed before me Am. Bib. Un., 
 
 Then a spirit passed before me In the Heb. face sometimes means the 
 
 whole person, but it is wrong to give it that meaning here, where the 
 Heb. is, "breath of air over face of me." 
 
 5. Ges., under tmune, citing this v. renders, "a (certain) appearance 
 (passed) before my eyes." 
 
 6. Ges., under mrae, (which he defines, vision, citing Gen. 46 : 2, 
 "visions of night;" and Ezk. 8:3; 40 : 2, visions sent by God,") says, 
 " In the prophetic style, the appearance of any thing is what is like such a 
 thin? ;" compare, says he, Dan. 10 : 18, "there touched me as the appear- 
 ance of a man ; [read the preceding verses of Daniel's vision] ; and under 
 dmme, which he defines, silence, stillness, i. e., says he, of the winds, a 
 calm, citing Ps. 107 : 29 ; and quldmme, voice of silence," i. e., says he, 
 gentle, still, citing 1 Kings 19 : 12 ; and so poetically, says he, Job 4:16, 
 giving the Heb. and rendering, " I hoard silence and a voice," i. e., says 
 he, a gentle whispering voice ; unless, says he, it be preferred to take it, 
 " there was silence, and I heard a voice." He adds, "The Septuagint, 
 [the Greek version, admitted to be of high authority], and the Latin 
 version understand it, " soft breeze." It is plain that the verse speaks 
 of a vision. "We both see appearances, and hear voices, in dreams ; i. e., 
 we seem to see and hear. 
 
 3 
 
26 
 
 17 Whether man more than God just : whether more 
 than Creator of him pure, man : 
 
 18 Lo, in servants of him not he trusteth, and to mlahi 
 
 — messengers — l of him he sets folly ; Douay aad in 
 
 his angels he found wickedness ; Ital and he discern- 
 
 eth temerity in his angels. E. V. and Am. Bib. Un. give 
 angels. 
 
 19 How much more dwellers of houses of clay, who in 
 dust foundation of them ; they are crushed before moth. 
 
 20 From morning to evening they are smitten, so that 
 lain down, to eternity they perish ; Douay .... and be- 
 cause no one understandeth, they shall perish for ever ; 
 
 Ital they perish for ever, without that any one there 
 
 put mind ; Am. Bib. Un. . . .unheeded they perish forever. 
 
 Douay an image before my eyes, and I heard the voice as it were of 
 
 a gentle wind ; Ital a resemblance was before my eyes; Amer. Bib. 
 
 Un It stood still, but I could not discern its forrn, an image was be- 
 fore my eyes ; there was silence ; and I heard a voice. 
 
 1. i. e., the prophets ; the Heb. word used here — ?nlakl— is the plural of 
 mlak, defined by Gcs., a messenger, one sent, citing Job 1 : 14 ; 1 Sam. 
 16 : 19 ; 19 : 11, 14, 20 ; 1 Kings 19 : 2, 7 ; Exod. 2-3 : 20, 23 ; 33 : 2 ; 
 2 Sam. 24 : 16, 17 ; Job 33 : 23 ; Zech. 1 : 9, 11, 12, 14, 19 ; 2:2 (Douay, 
 Ital and E. V, v. 3) ; Zech. 4 : 1, 5 ; Gen. 16:7; 21:17; 22:11,15; 
 Numbers, 22 : 22, and other verses in the same chapter ; Judges 6 : 11, 
 and other verses in the same chap. He then further defines mlak, a 
 prophet, citing Haggai 1 : 13; Malachi 3:1; and he further defines 
 mlak, a priest, citing Eccles. 5:5; (Douay, v. 5 ; Ital. and E. V. v. 6) ; 
 Once, says he, of Israel, [i. e. Jacob], as being the messenger of God, 
 and the teacher of the Gentiles, citing Isai. 42 : 19. In all these pas- 
 sages the Heb. word is the same — mlak. The same word occurs also in 
 Gen. 48 : 16, thus : That mlak which redeemed me from all evil. While 
 transcribing some pages in my manuscript of Job from the Hebrew, to 
 make them plain for the printer, I happened to take up the New York 
 Herald of Dec. 27, 1874, and to find in it a part of a'sermon of the Eev. 
 Doct. Mcndes, of the 44th Street, New York, Synagogue, in which he 
 ' quotes these verses, thus: "God, before whom my fathers Abraham and 
 Isaac did walk, the God which fed me all my life long unto this day, the 
 angel which redeemed me from all evil, bless the lads." The Doct. then 
 asked : " Is it not a matter of surprise, that the pious Jacob, who had just 
 acknowledged the Almighty as his benefactor, should invoke an angel to 
 
27 
 
 21 Whether not are plucked out cords 1 of them from 
 them; they die and not in wisdom. 
 
 CHAPTER V. 
 
 1 Call, I pray thee, whether will be answering thee, 
 and to whom among holies wilt thou turn thyself: 
 
 bless the lads? " And the Doct. then proceeds to say : " But to under- 
 stand this phrase, we must look at the Biblical meaning of the word 
 angel. It comes from the Hebrew word mallah — to go, one who goes for 
 another, and the English word minister has exactly the same signifi- 
 cance." " Hence the priests of the Lord are his messengers," quoting 
 passages from scripture. "Angels are simply the ways and manner in 
 which God works in the universe. In the destruction of Sodom and Go- 
 morrah, for instance, the attributes of wisdom and justice personified in 
 fire and brimstone, became his angels." Gabriel is simply "God's might; 
 it is, "man of God." Michael, "who like God." " Hindrance is embodied 
 in the term Satan. You are aware how another faith has taken up this 
 name and woven a web around it to make it man's enemy, as if a man 
 had any other enemy than himself." "How much nobler is this doc- 
 trine than to teach that the angels are independent personal characters !" 
 "God's angels are always instruments of working good ; and if we seek 
 to work we can be angels also. When doubt encompasses us let us seek 
 the angel of faith, and if in our homes the demon of hate and envy reigns, 
 let us call in the angel of love." 
 
 1. Douay And they that shall be left, shall be taken away from 
 
 them ; they shall die and not in wisdom. 
 
 Ital The excellency that was in them not is departed it ? They die 
 
 but not with wisdom. 
 
 Gesenius, under nso, citing this v., gives, "to pluck out," used, says he, 
 of the cords of a tent ; and under itr, a cord, he cites this v. again, and, 
 giving the Heb. words, says: "Metaphorically, their cords are torn 
 away, their tents are removed," i. e.,'says he, they die : compare, says he, 
 the metaphor of a tent, Isai. 38 : 12. The Heb. there is : age (circuit of 
 years, says Ges., under dtir) of me is removed, or, departed, and rolled 
 away like tent. 
 
 The E. V. in Job 4 : 21 is, Doth not their excellency which is in them 
 go away ? they die even without wisdom. 
 
 The Amer. Bib. Un. is, Is not their excellency taken away with them ? 
 they die, and without wisdom. 
 
28 
 
 2 For as to fool, killeth grief, and simple, killeth envy : 
 
 3 1^ have seen I fool taking root, 1 and I cursed habita- 
 tion of him in a moment : 
 
 4 Are far off children of him from welfare, and they 
 are crushed in gate, 2 and not is there prosperer : 
 
 5 Who harvest of them 3 hungry shall eat, and even of 
 thorns 4 take, and breathes hard after, 5 snare, wealth of 
 them : 
 
 6 For not goeth forth from dust calamity, and from 
 ground not sprouts forth trouble : 
 
 7 For man to labor is born, and sons of lightning, 6 they 
 fly on high : 
 
 8 Bat indeed I, I would seek to God, and to aleim 
 would I put cause of me : 
 
 9 He doeth greatnesses, and not can be searched out, 
 things wonderful and not of number : 7 
 
 10 Who giveth rain on face of earth, and sendeth water 
 on face of fields : 8 
 
 1. " Metaphor., of a man flourishing in prosperity," says Ges., under 
 skrsh. 
 
 2. Often for in forum, in judgment, says Ges., under shor, citing this 
 v., and Deut. 25 : 7, and other passages. 
 
 3. We should say, whose harvest. 
 
 4. i. e. from thorn hedges enclosing fields, says Ges., under al. 
 
 5. Douay and the thirsty shall drink up his riches : 
 
 Ital and the robbers swallow up their riches : 
 
 Amer. Bib. Un and the snare is gaping for their substance. 
 
 Ges., under shafih, the lieb. verb used here, and defined, to breathe 
 hard after, pant after, says : poetically ascribed to a noose or trap lying 
 in wait, citing this v. ; and under tsmim, a snare, citing this v., he says : 
 "Metaphor., destruction;" and giving the Heb. of the last clause, he 
 renders, " and destruction pauts for their wealth." 
 
 6. i. e., ravenous birds, flying with the rapidity of lightning, says Ges., 
 undo rshph, citing this v. ; and under gbe, citing this v. again, he renders, 
 
 "they fly on high." Douay Man is born to labour, and the bird to 
 
 fly: Am. Bib. Union for man is born to trouble, even as sparks fly 
 
 upward. 
 
 V. i. e., innumerable says Ges., under msphr. 
 
 8. Ges., under huts, suggests that arts— earth — here means the tilled 
 earth, and hutsut (plural of huts) the desert regions. 
 
29 
 
 11 Setting cast down to height ; and mourning are set 
 on high of welfare : 
 
 12 Making void 1 plots of crafty, so that not can do 
 hands of them counsel : 2 
 
 13 He snares wise in craftiness of them, and counsel of 
 twisted, headlong it : 3 
 
 14 Of day they light upon darkness, 4 and as of night 
 they grope at midday: 
 
 15 And he sets free 5 from sword, from mouth of them, 
 and from hand of strong, needy : 
 
 16 And there exists to weak, hope ; but wicked 6 shut 
 mouth : 7 
 
 17 Lo, happy man correcteth him God, so that' correc- 
 tion of Almighty do not thou regret : 
 
 18 For he woundeth and bindeth up, he smiteth and 
 hand of him healeth : 
 
 i 19 In six troubles he will deliver thee, yea, in seven 
 not shall touch on thee evil : 
 
 20 In famine he will preserve thee from death, and in 
 battle from hand of sword : 
 
 21 From scourge of tongue thou shalt be hid, and not 
 shalt thou fear from desolation when it shall come : 
 
 1. So Ges. under phrr, citing this v. and others. 
 
 2. " and their hands do not perform their counsel," says Ges., under 
 tushie, citing this v. 
 
 3. Ges., under phtl— twisted, citing this v., says: "Metaphor., crafty, 
 deceitful," and renders, " the counsel of the cunning is headlong," i. e. 
 says he, being hastily executed it is frustrated. 
 
 4. So Ges., under phgsh, citing this v. 
 
 5. It may be that there is an ellipsis after " set free," to be filled with 
 victim. 
 
 6. Ges., under oule, renders, "wicked persons," citing this v. and 
 others. 
 
 7. So Ges., under qphts, and he adds, " be gathered," namely, says he, 
 to one's ancestors, equivalent, says he, to nasph, (from asph) which he 
 defines, "to be gathered together," i. e. says he, to be dead, citing this v. 
 and Job 24 : 24. The Douay is, but iniquity shall draw in her mouth ; 
 Am. Bib. Un., and iniquity shuts her mouth. 
 
30 
 
 22 At desolation and at hunger thou shalt laugh, and 
 of beasts of this earth l not shalt thou be afraid : 
 
 23 For with stones of these fields covenant of thee, and 
 beasts of these fields shall be friends to thee : 
 
 24 And thou shalt know that healthy 2 tent of thee, 
 and thou shalt visit pasture 3 of thee and not shalt miss : 
 
 25 And thou shalt know that multitude seed of thee, 
 and springings forth 4 of thee as green herb of this earth : 
 
 26 Thou shalt go in completion 5 to grave, 6 as is taken 
 up heap of sheaves in time of it. 
 
 27 Lo, this have searched we out ; so it ; hear it, and 
 know thou for thyself. 
 
 Note. — Can any one imagine that such a speech of two chapters long, 
 which the writer of this poem puts in the mouth of the character Eli- 
 phaz in the drama, was made by a man in an off-hand conversation ? Is 
 it not manifest from the speech itself that it is a labored production, of 
 great study and wisdom ? 
 
 CHAPTER VI. 
 
 1 And answered Job and said : 
 
 2 O that with shekel could be weighed vexation of me, 
 yea, calamity of me in scales be lifted up together. 7 
 
 1. Or land. 
 
 2. So Ges., under s/zlum, citing this v. 
 
 3. " Metonymy for flocks," says Ges. ; and under htha, citing this v., 
 he gives, " thou numbercst thy flock and missest none. The Douay 
 here is and visiting thy beauty thou shalt not sin. 
 
 4. Metaphor., for descendants, says Ges., citing this v. under tsatsaim, 
 and citing other verses ; " fully," says he, those that spring forth from 
 thy bowels, citing Isai. 4S : 19. 
 
 5. Poetically used of old age, says Ges., under k//i, citing this v. 
 
 G. The Heb. word used here is qbr, denned by Ges., sepulchre, grave. 
 7. i. e. his vexation, calamity, in one scale and shekels in the other. 
 
31 
 
 3 For now more than sand of sea it would be heavy ; 
 therefore words of me hasty : 
 
 4 For arrows x of Almighty with me, which heat of 
 them 2 drinketh J breath of me ; terrors of God they set 
 in array against me : 4 
 
 5 Whether will bray wild ass over tender grass ; whe- 
 ther will low ox over provender of him : 
 
 6 Whether can be eaten insipid without salt : whether 
 there be taste in slime of purslain : 5 
 
 7 Refuseth to touch, breath 6 of me ; they as loathsome 
 things of my food. 
 
 1. Poetically for evils, calamities, says Ges., under Ms, citing this v. 
 and others. 
 
 2. We should say, the heat of which. 
 
 3. Metaphor, says Ges., under shte. The Heb. word used here is ruh, 
 breath ; and for ruh in the v. the Douay gives spirit; the Ital. spirito ; E. 
 V., spirit : Am. Bib. Un., spirit. 
 
 4. Ges., under ork, citing this v. gives " they set the battle in array 
 
 against me." Am. Bib. Un the terrors of God array themselves 
 
 against me. 
 
 5. Ges., under hlmut, citing this v., gives, slime of purslain ; but under 
 dui, citing this v. there also, he gives, "can that which is unsavory be 
 eaten without salt, or is there taste in the insipid herb ? " The Douay 
 
 is or can a man taste that which when tasted bringeth death? Ital. 
 
 or is there relish in the white that is round about the yolk of an egg 2 . 
 
 Am. Bib. Un or is there any relish in the white of an egg 2 . 
 
 6. The Heb, word here is nphsh— breath : Douay The things which 
 
 before my soul would not touch : Ital The things which my anima — 
 
 breath— would have refused to touch: Am. Bib. Un My soul refuses 
 
 to touch. 
 
 Ges., under nphsh, says, with suffix *, and k, etc., nphshi, and nphshk, 
 it is sometimes, I myself, thou thyself, etc., citing Hos. i) : 4, where the 
 Heb. is nphshm — breaths of them, i. e. themselves ; Ges. there gives 
 I nphshm, " for themselves." In Job 6 : 7, the Heb. is, nphshi — breath of 
 me refuseth to touch, i. e. I refuse to touch. Ges. cites also Isai. 46 : 2, 
 where the Heb. is, nphshm — breaths of them ; Douay, they themselves ; 
 Ital., their persons themselves; E. V. % they themselves are gone into 
 captivity ; and Job 9 : 11, where the Heb. is nphshi — breath of me, for 
 which Ges. gives " me myself," citing that v. 
 
 He further says : It has also been remarked by interpreters, that nphshi 
 —(breath of me), and nphshk (breath of thee) are often put for the personal 
 
32 
 
 8 Who will give, may come asking of me, and hope of 
 me may give God. 
 
 9 And having begun God, that he may crush me ; let 
 loose hand of him and cut me off : 
 
 10 But will be yet consolation of me, yea I will exult 
 in pain which does not spare, that I have not disowned 
 words of Holy : x 
 
 11 What, strength of me, that I should hope, and 
 what, end of me, that I should prolong breath 2 of me : 
 
 12 Whether strength of stones strength of me; whether 
 flesh of me brass ; 
 
 13 Whether it be not that not help of me in me, and 
 help be fled from me ; 3 
 
 14 To one pining away, friend of him kindness, other- 
 wise fear of Almighty may leave him ; 
 
 pronouns, I and thou. That it is often thus used in sentences in which 
 life is said to be in danger, citing Ps. 3 : 3, E. V. v. 2, where the Heb. is, 
 many say to nphshi — breath of me, for, me; and Ps. 11 : 1, Why say ye to 
 nphshi — breath of me, for, me ; and Isai. 3 : 9, Woe to nphshm — breaths 
 of them, i. e. to them ; and citing also Ps. 7:3, E. V. v. 2, Ps. 35 : 3, 7 ; 
 120 : 6 ; Isai : 51 : 23. He also cites Job 16 : 4, (see it in its place). 
 " Once, says Ges. nphshi, and ruhi (each, breath of me) come so near to 
 the nature of a pronoun that they are even construed with the first per- 
 son of verbs," citing Isai. 26 : 9 : The Heb. there is, nphshi — breath of 
 me has, for, I have, desired thee in night, yea ruhi — breath of me, in 
 qrb i — intestines of me has sought thee, for, I in intestines of me have 
 sought thee. 
 
 1. Ital. . . .of the Holy : Douay, E. V., and Am. Bib. Un., of the Holy 
 One. 
 
 2. The Heb. is nphsh: Douay that I should keep patience? Am. 
 
 Bib. Un that I should be yet patient? Ital for to prolong the hope 
 
 o/my anima; E. V that I should prolong my life. Of course the 
 
 Eomish Ital. version could not allow the idea of a man's prolonging what 
 the great Apostacy (i. e. departure from the faith, Romanism) inaugur- 
 ated as the immortal soul, and so it interpolates the hope of , before ;;// 
 anima : And the Romish Douay version avoids giving anything for nphsh 
 — breath— in the verse. 
 
 3. Ges., under tushie, used here, says, it is a word altogether poetical; 
 he renders u aid fled from me." 
 
33 
 
 15 Friends of me act perfidiously like stream, like 
 channel of streams they pass by ; 
 
 16 Which turbid from ice, in which hideth itself 
 snow : l 
 
 17 At time they become narrow, 2 they are extinguish- 
 ed ; 3 by heat of them they become extinct from place of 
 them : 4 
 
 18 Turn aside journey ers of way of them ; 5 they go up 
 desolation of them and perish : 6 
 
 19 Were put to shame band of travellers of Tema ; 
 companies of Sheba waited for them : 
 
 20 Ashamed that with trust they came to this, and 
 they blushed : 
 
 21 So that now ye are become as if not ; 7 ye have seen 
 terror, and are afraid : 
 
 22 Whether have said I, give to me ; or from wealth 
 of you bestow gifts for me : 8 
 
 23 Or deliver me from hand of adversary, 9 or from 
 hand of violent set me free : 
 
 24 Teach me, and I will keep silence, and how have 
 erred I make me understand : 
 
 25 How forcible words of straightness ; 10 but what 
 proveth reproving of you : n 
 
 1. i. e. the snow water in the spring ; so Ges., under olm, citing this v. 
 
 2. So Ges., under zrb, citing this v. 
 
 3. So Ges., under tsmt, citing this v., and Job 23 : 17. 
 
 4. i. e. they dry up, says Ges., under dok, citing this v. 
 
 5. i. e. says Ges., citing this v. under Ipht, those who journey that way. 
 
 6. Amer. Bib. Un., u and perish : " the Heb. verb used here is abd, 
 defined, to perish, to be lost, to be destroyed : "used of men and other 
 living creatures as perishing," says Ges., citing Psal. 37 : 20 ; Job 4 : 11. 
 
 7. Ital ye are come to nothing: Am. Bib. Un ye are become 
 
 nothing. 
 
 8. " to bribe a judge," says Ges., under bod, citing this v. 
 
 9. The Heb. word here is tsar, defined, an adversary, enemy, just as 
 the Heb. stn (Douay and E. V., satan) is defined ; and it means the same. 
 
 10. Fig., for "what is right, integrity," says Ges., under ishr. 
 
 11. " what does your reproving prove," i. e.,;your censure, says Ges., 
 under ikh, citing this v. 
 
34 , 
 
 26 Whether to reprove words ye purpose, although as 
 breath * (or wind) words of one despairing : 
 
 27 Even upon orphan ye fall, 2 and ye dig 3 for friend of 
 you : 
 
 28 And now look, face on me, and on faces of you, 
 whether I lie : 
 
 29 Turn about, I pray you ; not let be iniquity ; and 
 turn about again ; righteous I in this : 
 
 30 Whether in tongue of me iniquity ; whether palate 4 
 of me not can discern wickedness : 
 
 CHAPTER VII. 
 
 1 Whether not warfare to man on earth, and as days 
 of hireling days of him : 
 
 2 As servant pants after shade, and as hireling awaits 
 wages of him, 
 
 3 So are allotted to me months of calamity ; and nights 
 of weariness portions of me : 
 
 4 When I lay myself down to sleep 5 then say I, when 
 shall I arise and flight of night ; 6 and I am wearied of 
 tossings until morning twilight : 7 
 
 1. ruh — breath, wind, is the Heb. word here : Douay, Ital., E.V., and 
 Am. Bib. On., wind. 
 
 2. "as an enemy," says Ges., under nphl % citing Job 1 : 15 : Douay, 
 you rush in upon the fatherless : Am. Bib. Un., ye would even cast lots 
 upon the fatherless. 
 
 3. Under kre, Ges., inserts pits after dig: Am. Bib. Un., and dig a pit 
 for your friend. 
 
 4. Am. Bib. Un., "cannot my taste discern what is perverse." Ital., 
 my palate. 
 
 5. So Ges., under shkb, citing this v. and others. 
 
 6. "and when shall be the flight of night," poetical for, when shall 
 the night flee, come to an end, says Ges., under mdd, citing this v. 
 
 7. So Ges., under nshph, citing this v. 
 
35 
 
 5 Is clothed flesh of me of worms * and clods of dust ; 
 skin of me draws together and flows : 2 
 
 6 Days of me swift more than weaver's shuttle, and 
 vanish away without hope : 
 
 7 Remember that breath 3 life of me ; not shall return 
 eye of me to see good : 
 
 8 Not shall behold me eye ; not 4 look eyes of thee 
 upon me because not shall exist 1 : 5 
 
 9 Wasteth cloud and is gone, so who descends shaul 6 
 may not come up : 
 
 10 He may not return to house of him, and not may 
 know him more place of him : 
 
 11 So I not will hold in mouth of me ; I will speak in 
 distress of breath 7 of me ; I will speak 8 in bitterness of 
 breath 9 of me : 
 
 1. "bred by putrefaction," says Ges., under rnie, citing this v. and 
 others: Douay "clothed with rottenness;" Amer. Bib. Un., the 
 
 2. "rny skin heals up, and again runs with water," says Ges., under 
 mas citing this v. 
 
 3. The Heb. word here is ruh — breath : Ges., under zhr, citing this v. 
 
 renders, " consider that my life is a breath : " Douay that my life is 
 
 but wind ; Ital is a wind ; Amer. Bib. Un that my life is a breath. 
 
 4. The not in the first clause belongs also to the second clause, a very 
 common construction in the Heb, 
 
 5. Douay and I shall be no more; Ital I not shall be more; 
 
 Amer. Bib. Un but I shall not be. 
 
 6. " those who go down to the grave," says Ges., under ird, eiting this 
 
 v., and Job 17 : 16 ; 33 : 24 ; Frov. 1 : 12 : Douay so he that shall go 
 
 down to hell shall not come up ; Ital so who descendeth into the sep- 
 ulchre ; Am. Bib. Un so he that goes down to the under-world shall 
 
 not come up. The verb used here is iole, in the future tense of ole. The 
 Heb. has no subjunctive mood, and the future tense is used to supply 
 the place of the subjunctive mood, and is frequently to be rendered in 
 English by, may, might, can, could, should, would, ought ; see J. P. 
 Wilson's " Easy Introduction to the Heb.," page 242. The doctrine of 
 this book called Job plainly is, that the just, they who shall be accounted 
 just, will be raised from the grave. 
 
 7. The Heb. word here is ruh. 
 
 8. Properly, utter with mouth, says Ges., under shih. 
 
 9. The Heb. word here is nphsh. For ruh in v. 11, the Douay has 
 
36 
 
 12 Whether sea I or sea-monster, that thou shouldst 
 set over me guard : 
 
 13 When say I, may comfort me bed of me, may bear 
 couch of me of 1 grief of me : 
 
 14 Then thou scarest me with dreams, and by visions 
 thou terrifiest me: 
 
 15 And chooses strangling breath 2 of me ; death than 
 bones of me : 
 
 16 Melt away I ; not to hidden time shall I live, cease 
 from me, for breath 3 days of me : 
 
 17 What a man, that thou makest so much of him, 4 
 and that thou settest on him mind of thee : 5 
 
 18 And thou visitest him at mornings, at moments 6 
 thou triest (or provest) him : 
 
 19 How long wilt thou not look away from me, not let 
 me alone so long as swallow I spittle of me : 7 
 
 spirit, and for nphsh in the v. it has soul. The Amer. Bib. Un. has spirit 
 soul. 
 
 1. i. e., part of my grief, says Ges., under nsha, citing this v. 
 
 2. Strangling is destroying life by stopping the breath — nphsh — the 
 
 word used here: Douay so that my soul rather chooseth hanging; 
 
 Ital so that I in the mind would choose rather to be strangled ; Am. 
 
 Bib. Un so that my soul chooseth strangling. 
 
 3. Heb. ebl, under which Ges. gives "for my days are a breath," citing 
 this v. In this v., the Ital., gives, I not shall live to perpetuity ; Douay 
 
 I shall now live no longer ; Am. Bib. Un I shall not always live ; 
 
 the E. V. gives, I would not live always. 
 
 4. Douay What is a man; E. V., and Am. Bib. Un what is 
 
 man. The succeeding verses show that our article a should be used here 
 before man : The Douay is right in inserting it. The Heb. has not the 
 article, and it is to be supplied where the sense requires it, the same as 
 in the Greek. Ges., under gdl, says; "that thou makest so much of 
 him," citing this v. 
 
 5. Am. Bib. Un., and set thy thoughts upon him. 
 
 6. Ges., under rgo, citing this v., "every moment;" Ital., at every 
 moment thou examinest him. 
 
 7. "i. e., thou givest me no breathing space, not even the least mo- 
 ment wilt thou grant me, that I may rest," says Ges., under bio, citing 
 this v. 
 
37 
 
 20 Have sinned 1/ what shall I do for thee, O thou 
 observer of men ; why hast thou set me for blow 2 to thee, 
 so that I should be on myself for burden. 
 
 21 And why not dost thou pardon fault of me, and not 
 dost thou pass by 3 perversity of me, for in short time in 
 dust I shall lie down; and seekest thou me, 4 even not 
 shall exist I. 
 
 CHAPTER VIII. 
 
 1 And answered Belded that Shui, and said : 
 
 2 Until when wilt thou utter these, and breath 5 of cir- 
 cle 6 words of mouth of thee : 
 
 3 Whether God will bend 7 right ; 8 and whether Al- 
 mighty will bend straightness : 9 
 
 4 Though children of thee have sinned against him, 
 
 1. i. e., If I have sinned ; Douay and Ital., I have sinned; Am. Bib. 
 Un., If I sin. 
 
 2. Ges., under mphgo, citing this v., gives, blow, hence used, says he, 
 of one on whom it is laid. 
 
 3. Metaphor., for forgive, says Ges., under obr. 
 
 4. i. e., if thou seek me, and so the Douay and Ital. Am. Bib. Un., and 
 thou wilt seek me. 
 
 5. Heb. ruh — breath. 
 
 6. i. e., moving in a circle: We say of one whose talk amounts to 
 nothing, he talks, or argues in a circle : The Douay, for ruh in the v., 
 gives, a strong wind ; and the Ital., as a wind impetuous : Am. Bib. Un., 
 and the words of thy mouth be a strong wind. 
 
 7. "Metaphor., for pervert," says Ges., under out, eiting this v. and 
 others. 
 
 8. The Heb. word is mshphth ; the Douay gives, judgment ; Am. Bib. 
 Un., "will God pervert right." 
 
 9. Heb. tsdq, Ges., straightness, Tightness; fig., says he, for, what is 
 right; The Douay here is, that which is just : E. V will pervert jus- 
 tice : Am. Bib. Un. the same. The true word is justness. There is not 
 a passage in all scripture where justice, in the sense in which believers n 
 eternal torments understand the word, is found, 
 
38 
 
 and he may have cast them into hands of transgression of 
 them : 
 
 5 If thou would st seek to God, and to Almighty 
 wouldst make supplication : 
 
 6 If pure and straight 1 thou, even now he would watch 
 over 2 thee, and make secure, habitation righteous of thee: 
 
 7 And be beginnings of thee small, yet latter state of 
 thee would become great exceedingly : 
 
 8 For ask, I pray thee, to generation former, and turn 
 mind to searchings of fathers of thee : 
 
 9 For of yesterday we, and do not know by experience, 
 for a shadow, days of us on earth : 
 
 10 Whether not they will instruct thee, will speak they 
 to thee, and from heart of them will, cause to go out 
 words : 
 
 11 Whether will grow marsh-rush without marsh ; 
 will become great, bulrushes without water : 
 
 12 While yet in greenness of it not should it be plucked 
 off, 3 because before every grass it is dried up : 
 
 13 So ways of all who forget God, yea, hope of impious 
 shall perish : 4 
 
 14 Who, is cut off hope 5 of him, yea, house of spider, 
 trust of him : 
 
 15 He may lean upon 6 house of him, 7 but not shall it 
 endure ; he may hold fast on it, but not shall it stand : 
 
 1. " Fig., for righteous," says Gcs., under iskr, citing this v. 
 
 2. So Ges., under our, citing this v. Douay awake unto thee : Am. 
 
 Bib. Un awake for thee. 
 
 3. Am. Bib Un., While yet in its greenness and they cut it not. Ges., 
 not should it be plucked off, citing this v. and others, under qthph. 
 
 4. The Ileb. verb is abd, denned, to be lost, to perish, used, says Ges., 
 of men and other living creatures as perishing, citing Job 4 : 11 ; Ps. 
 37 : 20. 
 
 5. i. e., says Ges., under guth, whose hope is cut off, citing this v. 
 
 6. " Metaphor., for, repose confidence in," says Ges., under s/ion, citing 
 this v. and others. 
 
 7. Fig., for offspring, or wealth ; see Ges., under it — house. 
 
39 
 
 16 Green he x in face of sun, and over garden of him 
 shoots shall come forth : 
 
 17 Over heaps of stones roots of him entwine ; house 
 of stones he seeth : 2 
 
 18 Though they should devour him from habitation of 
 him, and disavow as to him, saying, not have I seen thee : 
 
 19 Lo that man, 3 rejoicing of way of him, that from 
 dust an after 4 shall sprout forth of him : 
 
 20 Lo, God will not reject upright ; but not will he 
 take hold on hand of evil doers : 
 
 21 While he fills of laughter mouth of thee, and lips of 
 thee of rejoicing: 
 
 22 They that hate thee shall be clothed with shame ; 
 and habitation of evil doers not shall be to them. 5 
 
 1. Heb. eua— (demonstrative) — the man who : The Ital is, But the man 
 
 perfect is green to the sun. Am. Bib. Un He in the face of the sun 
 
 is green. 
 
 2. Used, says Ges., by a bold metaphor, of the roots of plants which 
 perceive or feel stones in the earth, citing this v. under hze. 
 
 3. Heb. eua. 
 
 4. Heb. ahr. The Am. Bib. Un. gives the v. thus : Lo, that is the joy 
 of his way : and from his dust shall others sprout up. 
 
 5. i. e., there shall be no place for them. 
 
 Remark: The Douay, E. V. and Am. Bib. Un., word He, at the begin- 
 ning of v. 16, makes that v. and the three following verses relate to the 
 same man spoken of in verses 14 and 15. This does not give the proper 
 signification to the Heb. eua in verses 16 and 19, and makes their render- 
 ings faulty and unintelligible. The Ital. gives a different meaning to v. 
 16 by inserting " But the man perfect ," at the beginning of it. The true 
 rendering of that part of this chapter beginning with v. 13, gives us the 
 glorious doctrine — the resurrection of the just, and gives death as a final- 
 ity to evil doers. This did not suit the Douay, nor the E. V., nor the 
 Am. Bib. Union. 
 
40 
 
 CHAPTER IX. 
 
 1 And answered Job and said : 
 
 2 Truly I know that so ; and how can be just, man 
 with God : 
 
 3 If he should desire to contend with him, not could 
 he answer him one of a thousand : 
 
 4 Wise in heart, and strong of might, who has harden- 
 ed against him and been safe : 
 
 5 Who taking away mountains and not know they ; 
 who overturneth them by nostril of him : x 
 
 6 Who causing earth to shake from place of it, and 
 pillars of it are broken : 2 
 
 7 Who commands to sun and not scatters be rays, and 
 round about stars seals up : 
 
 8 Spreadeth out heavens alone of him, and treads upon 
 heights of sea : 3 
 
 9 Made osh* ksil* and Jtime* and chambers of south : 7 
 
 1. i. e. by breath. — spirit — of him: Ges., under aph — nostril, says: 
 used for anger, which shows itself in hard breathing, citing Pro v. 22 : 24; 
 29 : 22 ; Deut. 29 : 19 ; 32 : 22 ; Job 36 : 13. 
 
 2. So Ges., under phlts, citing this v. 
 
 3. Ges., under hue — height— cites this v., and renders, "upon the 
 fortresses of the sea." He says : The holder of the fortresses of a region 
 has secure possession of it ; whence, says he, the poetic phrase, " he 
 walked upon," as, "he walked upon the fortresses of the earth," citing 
 Amos 4 : 13 ; Mic. 1 ; 3 ; Deut. 33 : 29 ; and figuratively, says he, " upon 
 the fortresses of the sea," citing this v. in Job ; and "upon the fortresses 
 of the clouds," citing Isai. 14 : 14, used, says he, of God as the Supreme 
 Euler of the world. He cites also Deut 32 : 13 ; Isai. 5S : 14. 
 
 4. Ges. says : "a very bright constellation, Ursa Major, (Hear greater), 
 which we, in common with the Greeks and Romans, call the wain." 
 
 5. Ges. says: " the name of a star or constellation," citing this v. and 
 Job 38:31 ; Amos 5:8; " according to many of the ancient translators, 
 Orion, which the Orientals call nphila, i. e., the giant." " They seem to 
 have looked on this constellation as the figure of an impious giant bound 
 to the sky ; whence Job 38 : 31, canst thou loose the bands of Orion? " 
 
 6. Ges. says: "aheap, cluster, specially of stars, hence the Pleiades." 
 
 7. Metaphor., for the most southern region, says Ges, 
 
41 
 
 10 He doeth greatnesses even to not searching out, and 
 wonders even to not of number : 
 
 11 Lo, he can pass near me and not I see, and come on 
 against x and not I attend to him : 
 
 12 Lo, he can ravin, who can hinder him : who shall 
 say to him what doest thou : 
 
 13 God, not should he turn away nostril of him, under 
 it sink down helpers of pride: 
 
 14 How 'much less # I, should I answer him, 2 could I 
 choose out words of me with him : 
 
 15 Whom, though I am righteous, 3 not would I answer ; 
 to judge of me would I make supplication : 
 
 16 If called I and he answered me, not could confide 
 I that he heard and answered voice of me : 
 
 17 Who in tempest falls upon me, 4 and multiplies 
 wounds of me without cause : 
 
 18 Not gives he me to draw breath, 6 for he satiates me 
 of bitternesses : 
 
 1. So Ges., under hlph, citing this v. and Job 11 : 10. 
 
 2. Ges. "How much less if I should answer him," under aph, citing 
 this v., and Job 35 : 14 ; Ezek. 15 : 5. 
 
 3. Ges., under am, "though I am righteous," citing this v. ; Am. Bib. 
 Un., "though I be righteous." 
 
 4. So Ges., under shuph, citing this v. ; Am. Bib. Un., "For he dashes 
 me to pieces with a tempest." 
 
 5. The Heb. word here is ruh — breath : For ruh in the v. the Douay 
 gives spirit, thus, " He alloweth not my spirit to rest ; " The Ital. is : 
 
 He not me permitteth to take breath ; Am. Bib. Un He will not suffer 
 
 me to recover my breath: Ges., under ruh — breath, citing this v., ren- 
 ders, "to draw the breath ; " and under shub he cites Buth 4 : 15, where 
 the Heb. is : And he will be to thee for renewer of nphsh— breath : Douay 
 
 to comfort the soul: Ital for to restore the anima— breath : And 
 
 in Lament. 1 : 11, 16, 19, the Heb. is "draw nphsh" breath : Douay to 
 
 relieve the soul : Ital to restore the anima— breath : E. V relieve 
 
 the soul. And 1 Sam. 30 : 12, the Heb. is, cotne back ruh — breath — of him ; 
 Douay and E. V., spirit. And in Judges 15 : 19, the Heb. is, came back 
 
 ruh — breath of him : Ital he returned to life : Douay he refreshed 
 
 his spirit: E. V his spirit came again, and he revived, (i. e.) lived 
 
 4 
 
42 
 
 19 If as to strength, strong he, lo, but if as to right 
 who will cite me : x 
 
 20 Though should speak what is right mouth of me 
 he would declare me guilty ; 2 upright I he would pervert 
 me: 3 
 
 21 Perfect I, not should I get to know breath 4 of me, 
 I should despise life 5 of me : 
 
 22 One it, therefore said I, perfect and wicked he con- 
 sumes : 
 
 23 If scourge kill suddenly, at calamity of innocent he 
 can mock : 
 
 24 Earth is given into hand of wicked ; faces of 
 judges 6 of it he covers ; if not so, who is it : 7 
 
 again. And in Ps. 19 : 8, E. V., v. 7, the Heb. is, restoring the nphsh — 
 breath : ltal it restores the anima — breath : Douay Ps. 18:8, con- 
 verting souls: E. V converting the soul. To draw back one's nphsh 
 
 — breath — is a figure for, to refresh him, Ges., under shul. 
 
 1. So Ges., under rod, citing this v., or call on me to plead, says he. 
 
 2. So Ges., under oqsh, citing this v. 
 
 3. Ges. says: Metaphor., to pervert any one, in a forensic sense, is 
 equivalent to pervert or wrest his cause, citing this v., and rendering, 
 
 '■'■although I were upright God would pervert my cause: Douay my 
 
 own mouth shall condemn me he shall prove me wicked : ltal my 
 
 mouth me would condemn, though I were perfect, it (i. e. the mouth) me 
 
 would declare guilty: Am. Bib. Un Though I were righteous, my 
 
 own mouth would condemn me, if I were perfect, he would show me per- 
 verse. The he, in the Douay, and Am. Bib. Un., of the last clause of the 
 v«, plainly means God, and shows that "my own mouth would condemn 
 me," in the first clause is wrong ; Ges. is clearly right in not making Job 
 say, his own mouth would condemn him. Many preceding verses show . 
 that he would not say that ; he insists continually on his integrity. In 
 the Heb., mouth is said to speak, and tongue is said to speak, <fec. It is 
 poetical. 
 
 4. The Heb. is, nphsh — breath — of me, (i. e. myself): Ges., under 
 
 nphsh, for nhpsh of me — breath of me, gives myself: The ltal. here is I 
 
 would not know myself: Douay my soul shall be ignorant of: E. V. 
 
 yet would I not know my soul : Am. Bib. Un 1 should take no 
 
 thought for myself. 
 
 5. The Heb. word for life is hie; life is often wrongly given in E. V. 
 for nphsh — breath. For nphshi, see note 1 to Job 6 : 7. 
 
 6. Or rulers. 
 
 7. Metaphor., says Ges., under ksut, "covering of the eyes," equiva- 
 
43 
 
 25 And days of me swift above runner ; they are fled 
 away ; not have seen good : 
 
 26 They have passed by like vessels of reed ; x as eagle 
 dashes on prey : 
 
 27 If say I, I will forget quarrel 2 of me, I will leave off 
 face of me 3 and will be cheerful : 
 
 28 I am provoked of all pains of me ;. 4 I know that not 
 wouldst thou declare me innocent : 
 
 29 I, have I an unrighteous cause ; 5 why then in vain 
 do I labour : 
 
 30 Though I should wash me in water of snow, and 
 cleanse in purity 6 hands of me : 
 
 31 After that, in shht 7 thou wouldst dip me, and 
 would abhor me garments of me : 
 
 lent, says he, to a gift of appeasing to any one, that he may shut his eyes 
 to, i. e. says he, connive at something reprehensible ; or a present given 
 to obtain pardon, a mulct. He says : "so is to be understood Gen. 20 : 16, 
 which has a good deal troubled interpreters." He renders it, " Behold 
 this ( the gift of a thousand shekels ) is to thee a mulct for all things, 
 which have happened to thee, and before all men." He says the Septua- 
 gint gives the meaning correctly, but has either been neglected or mis- 
 understood. He says : several interpreters have taken it to be a vail. 
 The Am. Bib. Un. gives, "the face of its judges he vails." 
 
 1. Douay as ships carrying fruit. 
 
 2. So Ges., urder shih, citing this v. 
 
 8. For sad countenance, says [Ges., under phne, citing this v. and 1 
 Sam. 1 : 18 ; Douay I change my face, and am tormented with sor- 
 row ; Am. Bib. Un I will change my aspect, and be joyous. 
 
 4. Pains of body, says Ges., under otsbt, citing this v. 
 
 5. So Ges., under rsho, citing this v. 
 
 6. The Heb. word here is br, purity, and Ges. cites under it this v., 
 and Job 22 : 30 ; Ps. 18 : 21, 25 ; cleanness of hands being'put figuratively 
 
 for innocency, says he. The Douay is and my hands shall shine ever 
 
 so clean ; Ital and clean my hands with soap ; Am. Bib. Un and 
 
 cleanse my hands with lye. 
 
 7. Especially the sepulchre, grave, says Ges., citing this v. and Job 17 : 
 14 ; 33 : 18, 24, 28, 30 ; Ps. 30 : 10, E. V. v. 9 ; Ps. 55 : 24, E. V. v. 23 ; 
 
 The Douay is Yet thou shalt plunge me in filth. Ital plunge me 
 
 in a, fossa, defined, ditch, trench, grave. Am. Bib. Un then thou 
 
 wilt plunge me into a pit. 
 
44 
 
 32 For not man as I should answer him, entering with 
 him into what is right : l 
 
 33 Not exists between us one having power to lay hand 
 on both of us : 
 
 34 Let him turn aside from upon me rod of me, 3 so that 
 terror of him not may frighten me : 
 
 34 I would speak, and not would fear him, for not so I 
 with myself : 3 
 
 CHAPTER X. 
 
 1 Loathes breath 4 of me life of me ; I will let loose 
 upon me complaint 5 of me ; I will speak in bitterness of 
 breath 6 of me : 
 
 2 I will say to God, do not thou condemn me, make 
 me to know why thou contendest with me : 
 
 3 Whether good to thee that thou shouldst oppress, 
 that thou shouldst despise work of hands of thee, and 
 upon counsel of wicked give light : 
 
 4 Whether eyes of flesh to thee, whether as seest man 
 thou seest: 
 
 1. Ital For ho not is a man as am I, that I him should answer, and 
 
 that we should como together in judgment. Am. Bib. Un the same. 
 
 The Douay is For I shall not answer a man that is liko myself; nor 
 
 one that may be heard equally with me in judgment. 
 
 2. Ges., under shbth, citing this v., says : rod is metaphorically used of 
 calamities sent by God. 
 
 3. Ges., citing this v. under om — with, renders, not so am 1 with my- 
 self, i. c. says he, my mind is not such within me, namely, that I should 
 fear; The ltal. is in myself : Am. Bib. Un in myself. 
 
 4. Jlcb. nphsh; sound it with mouth in two syllables— en-phsh, drawing 
 in en and breathing out phsh; the two sounds express breath: breath of 
 
 me is poetical for /.• Douay My soul is weary of my life : Am. Bib. 
 
 Un the same. 
 
 5. " Metaphor., says Ges., under ozd, citing this v., i. o. says he, I will 
 let loose as it were the reins, I will not restrain it. 
 
 6. Heb. nphsh \ "Metaphor, for, in sadness,'' says Ges., under mre. 
 
45 
 
 5 Whether as days of man days of thee : whether years 
 of thee as days of man : 
 
 6 That thou shouldst seek for perversity of me, and for 
 fault of me shouldst search : 
 
 7 Oq knowledge of thee l that not am I wicked, and 
 not exists from hand of thee deliverer : 
 
 8 Hands of thee fashioned me and made me wholly 
 round about, and wilt thou give me up to destruction : 2 
 
 9 Remember, I pray thee, that as clay thou madest me, 
 and to dust thou wilt return me : 3 
 
 10 Whether not as milk thou pouredst me out, and as 
 cheese thou curdledst me : 
 
 11 Skin and flesh hast put on me, and with bones and 
 and sinews hast interwoven me : 
 
 12 Life and desire thou hast created with me, and hast 
 charged to care of thee breath 4 of me : 
 
 13 And these hast thou hid in heart of thee ; I know 
 that this with thee: 5 
 
 14 Have sinned I, then thou wilt keep 6 for me, and 
 and from guilt of me will not absolve me : 
 
 1. "Although thou knowest," says Ges., citing this v. under ol. 
 
 2. So Ges. under bio, citing this v., and Job 2; 8; Isai. 49 : 19; Hab. 
 1 : 13 ; Am. Bib. Un and yet thou dost destroy me: 
 
 3. The Douay, and Ital., rightly so have it ; Am. Bib. Un and wilt 
 
 thou bring me to dust again ? 
 
 4. Heb. ruh: The Douay, the E. V. and the Am. Bib. Un., give spirit 
 for ruh here ; The Ital. is, and thy care has guarded my spirito — (from 
 the Latin spiritus— breath) : Graglia's Bomish Ital. Diet., for spirito, 
 gives, spirit, soul, ghost, showing that these three words mean the same 
 thing. And the distinguished Bishop Hobart, since deceased, in a 
 " Dissertation " by him, says, they all mean the same. And so they do : 
 they all mean breath. But Hobart says, they each mean, the spirit, soul, 
 ghost, that goes to Episcopacy's intermediate place, both good and bad 
 ghosts. See " The Theology of the Bible" by Halsted, page 117. 
 
 5. Ital I know that this was with thee. 
 
 6. i. e. "keep (punishment)," says Ges., under shmr, citing this v. For 
 "Have sinned I," the Douay and Ital. rightly give, "If I have sinned." 
 Am. Bib. Un. . . .If I sin. 
 
46 
 
 15 If wicked I, woe to me ; and righteous I, not can I 
 lift up head of me, 1 filled of shame and of seeing of afflic- 
 tion of me : 
 
 16 And should it raise itself up, 2 as lion thou wouldst 
 hunt me, and turning about wouldst show thyself wonder- 
 ful in strength upon me : 
 
 17 Thou wouldst renew testimonies 3 of thee against 
 me, and wouldst increase anger of thee with me ; changes 
 and hosts against me. 4 
 
 18 Then why from womb didst thou bring me forth, I 
 should have breathed out, 5 and eye not would have seen 
 me: 
 
 19 Like as not had been 6 1, I should have been ; from 
 womb to grave I should have been borne. 
 
 20 Whether not few, days of me : Let him let alone ; 7 
 let him take 8 from me, that I may be made cheerful a little 
 while : 
 
 21 Before that I shall go and not shall return, to land 
 of darkness and shadow of death: 9 
 
 1. i. e. be cheerful, says Ges., tinder nsha, citing this v. 
 
 2. i. e. his head. 
 
 3. Properly says Ges., "what testifies." 
 
 4. Ges., under kliphe, citing this v., renders, "changes and hosts are 
 against me," i. e. says he, hosts fight against me continuously succeeding 
 one another. 
 
 5. From the Heb. verb ghuo— to breathe out, (the meaning of it is 
 shown by the sounds of it) : The Douay is '• that I had been con- 
 sumed ; Ital I there should have been spirato — breathed out ; E. V. . . 
 
 " that I had given up the ghost ; " Am. Bib. Un "I should have 
 
 died." The Ital. uses the right word here. The Douay does not deal in 
 ghosts at all, it uniformly avoids the word. And the Am. Bib. Un. fol- 
 lows the example of the Douay in never using the word. It was too 
 plain, (and too dangerous to their system), that ghost means breath. The 
 Am. Bib. Un. here substitutes died, for breathed out ; whereas in the Ileb. 
 they are two different words, and mean different things ; mut is the Ileb. 
 verb for to die ; and ghuo is the Heb. verb for to breathe out. 
 
 6. i. e. not had existed I. 
 
 7. So Ges., under hdl, citing this v. and Job 7:16; Exod. 14 : 12. 
 
 8. " Ellipsis, the hand," says Ges,, under shit, citing this v. 
 
 9. Ges., under tsl — shadow, says: compare Latin umbra. For umbra. 
 
47 
 
 22 Land of darkness such as darkness thick, of shadow 
 of death and not order, and giving light like darkness 
 thick. 1 
 
 Anthon' s Latin Diet, gives " a shade, shadow," Plural, says he, "the 
 shades of departed souls in the infernal regions," citing Suetonius; as 
 also, says he, of one departing spirit, citing Ovid. Of course Anthon 
 could not omit to give us the meaning of the shades intheEoman mythol- 
 ogy, from Eoman authors. And the reader will observe that Anthon 
 here gives soul and spirit as meaning the same, thus, the shades of de- 
 parted souls, and, the shade of a departed spirit. 
 
 1. Douay "and no order, but everlasting horror dwelleth;" very 
 
 good Romanism. 
 
 Note. — For the Latin umbra, the Ital. is ombra : for which Graglia's 
 Eomish Ital. Diet, gives, " shadow, shade, ghost, spirit." We thus see 
 how the Papacy — the Apostacy and its priests — availed themselves of 
 Eoman mythology in support of their dogma — the immortal spirit. — soul, 
 ghost, shade ; a doctrine condemned by the first reformers. A council of 
 the Lateran, held A. D. 1513, under Pope Leo X, pronounced the immor- 
 tality of the soul an article of Christian faith. It was denied by the 
 Aristotelian school : but the "Pope came in with his baton of infalli- 
 bility, and at once decided the controversy by the dictum of spiritual 
 authority." The following is a translation of the canon enacted at that 
 Council : "Whereas, in these our days, some have dared to assert con- 
 cerning the nature of the reasonable soul, that it is mortal, or one and the 
 same in all men, and some rashly philosophizing, declare this to be true, 
 at least according to philosophy. We, with the approbation of the sacred 
 Council, do condemn and reprobate all those who assert that the intellect- 
 ual soul is mortal, or one and the same in all men, and those who call 
 these things in question ; seeing that the soul is not only truly, and of 
 itself, and essentially the form of the human body, as is expressed in the 
 canon of Pope Clement the Fifth, published in the General Council of 
 Vienna, but likewise immortal, and according to the number of bodies 
 into which it is infused, is singularly mullipliable, multiplied, and to be 
 multiplied. And seeing that truth never contradicts truth, we determine 
 every assertion which is contrary to revealed truth, to be false ; and we 
 strictly inhibit all from dogmatising otherwise, and we decree that all 
 who adhere to the like erroneous assertions, shall be shunned and pun- 
 ished as heretics." 
 
48 
 
 Luther thus ironically responded to the decree, "I permit the Pope 
 to make articles of faith for himself and his faithful, such as the soul is 
 the substantial form of the human body, — the soul is immortal, — with all 
 those monstrous opinions to be found in the Eoman duughill of decre- 
 tals." And Tyndale, the fellow reformer with Luther, declares, "that 
 they were heathen and fleshly doctrines ; " and he says : "And because 
 the fleshly minded Pope consenteth unto the heathen doctrine, therefore 
 he corrupteth the scripture to establish it." And Tyndale says: "In 
 putting departed souls in heaven, hell, and purgatory, you destroy 'the 
 the arguments wherewith Christ and Paul prove a resurrection.'' 
 
 How many in Christendom know that the dogma — inherent immortal- 
 ity — was established by a decree composed of such stuff? Well might 
 the Eev. J. Panton Ham, of Bristol, England, say: " Behold, ye assert- 
 ers of your own inherent immortality, the worthy nursing father of your 
 faith ! Worthy patron of a pagan progeny ! Let it be registered as the 
 genuine, genealogy of a fundamental doctrine of modern British Christen- 
 dom, that the Pagan Plato was its father, and the profligate Pope Leo its 
 foster-father. Born and bred by the Pagan philosophy, and the protege 
 of popery, this notion of the soul's immortality has become a pet dogma 
 of popular Protestantism, which, with a strange forgetfulness of its low 
 lineage, openly declares it to be the honorable offspring of a true ortho- 
 doxy." There is no such language in the Bible as we hear from the 
 pulpits, — immortal soul, — immortal spirit, &c. A purse of 100 guineas 
 is offered in England, to any one who will find any such language in the 
 Bible ; and yet 99 of every 100 believe that the Bible is full of such lan- 
 guage. The same writer says: " The philosophy of Luther led mo to 
 conceive of a human soul as a distinct, but not an immortal subsistence. 
 He embraced and taught the sleep of the soul, and continued in that be- 
 lief to the close of his life." It is no wonder that having been a papist, 
 he should have some such notion. 
 
 The same writer says : " It was during the pontificate of this Leo that 
 Luther visited Eome, and where the licentiousness of* the papal court and 
 clergy so astonished and disgusted him, that from that time his rever- 
 ence for the Pope was completely and for ever destroyed." 
 
 CHAPTER XI. 
 
 1 And answered Zopbar, that Norati, and said : 
 
 2 Whether multitude of words not should be answer- 
 ed, and whether man of lips x should be accounted just : 
 
 1. Heb., plural of shphe— lip : Douay . . .a man full of talk : Am. Bib. 
 Un a man of talk . 
 
49 
 
 3 Because of thee should men keep silence ; and shalt 
 thou deride and not there be putting to shame : 
 
 4 For thou hast said, pure, doctrine of me, and pure I 
 have been in eyes of thee : 
 
 5 But indeed who will give, 1 God would speak and 
 open lips 2 of him with thee : 3 
 
 6 And would show to thee hidden things of wisdom ; 
 for double folds to wisdom ; 4 and know that has forgot 
 for thee, God, of iniquity of thee : 
 
 7 Whether secret recesses of God thou canst come to; 
 whether to perfection of Almighty thou canst come : 
 
 8 Heights of heavens, what canst thou do ; deep more 
 than grave, 5 what canst thou know : 
 
 9 Long more than earth, measure of it, and breadth of 
 it more than of sea : 
 
 10 If he come on against 6 and shut over 7 and gather 
 together, then who will turn him : 
 
 11 For, himself, 8 he knows men of wickedness, and sees 
 iniquity, and should he not regard it : 
 
 12 But man hollow, 9 void of understanding, and foal of 
 wild ass man is born: 10 
 
 1. For oh that. 
 
 2. The same Heb. word as in v. 2 ; The Douay here has, lips ; Am. 
 Bib. Un., lips. 
 
 3. Douay to thee : Ital with thee: Am. Bib. Un against 
 
 thee. 
 
 4. Ges., under kpM, "for God's wisdom has double folds," i. e., says 
 he, is complicated, inexplicable: Douay .... that his law is manifold : 
 Am. Bib. Un how manifold is understanding. 
 
 5. Heb. sAaul : Douay deeper than hell : E. V than hell : Am. 
 
 Bib. Un....than the under-world. 
 
 6. i. e. hostilcly, says Ges., under /ifyA, citing this v. and Job 9 : 11. 
 
 7. Ges., under sgr, gives, shut over, namely, says he, a subterranean 
 prison, citing Job 12 : 14; (by subterranean prison he no doubt means 
 the grave) : The Am. Bib. Un. of the v. is, If he pass by, and shall ap- 
 prehend, and call an assembly, who will answer him % 
 
 8. Heb. eua. 
 
 9. Metaphor., says Ges., empty, foolish, citing this v. under nbb ; and 
 10." under Ibb, citing this v., he gives, and man is born like a wild ass's 
 
50 
 
 13 If thou make straight heart of thee, and spread out 
 to him hands of thee: 
 
 14 If wickedness in hand of thee, make it go away far 
 from thee, and not shalt thou let dwell in tents of tliee 
 iniquity : 
 
 15 So that then thou canst lift up face of thee far off 
 from spot, l and thou shalt be a casting, 2 and not shalt 
 thou fear : 
 
 16 For thou vexation shalt forget, as waters passed on 
 thou shalt remember : 
 
 17 And above midday 3 shall arise life ; covered with 
 darkness, as dawn 4 shalt thou be : 
 
 colt," signifying says he, the imbecility and dullness of the human un- 
 derstanding when compared with the divine wisdom. 
 
 1. Figuratively, says Ges., for, without spot. 
 
 2. Ges., under itsq — to be cast from metal, citing passages : Metaphor., 
 says he, for firm, fearless, citing this v. : Douay . . .and thou shalt be 
 
 steadfast, and shalt not fear : Am. Bib. Un the same. We say, a man 
 
 of cast iron. 
 
 3. Metaphor., for great happiness, says Ges., under tserim, citing this 
 v., and JPs. 37 : 6. 
 
 4. Heb. bqr : Ges., under ouph renders, "although now covered with 
 darkness," i. e. says he, pressed down by calamity, soon shalt thou be as 
 the morning; " unless, says he, it be preferred to read with three manu- 
 scripts, touphe — darkness shall be as morning." I do not think that three 
 manuscripts out of the great number of manuscripts can take away the 
 beauty and sublimity of the verse : The E. V. is better: thou shalt be as 
 
 the morning : Ital thou shalt be like to the morning : Douay thou 
 
 shalt rise as the day-star : The Latin word used here is Lucifer, light- 
 bringer — from lux — light, genitive lucis, and fero — to bring : The Heb. 
 word for which the Latin Lucifer is given is eill, defined by Ges., "bright- 
 star, i. e. Lucifer: " The Greek has two words for it, phosphoros and eos- 
 phoros : phosphoros is defined by the Hederci Lexicon (which renders 
 Greek into Latin,) "lucifer— light bringing ; phosphoros; star of Venus 
 rising before the sun; phosphoros aster, light bringing star), Lucifer." 
 Liddell and Scott's Greek Lexicon defines phosphoros, "the light bringer, 
 Latin Lucifer, i. c. the morning star." And Donnegan's Greek Lexicon 
 defines phosphoros, the morning star, Lucifer. Phosphoros is compounded 
 of the Greek phos — light, and phero— to bring. The Greek eosphoros is 
 compounded of eos — dawn, and phero— to bring : It is defined in Liddell 
 
51 
 
 18 And thou shalt be secure, for there will be hope; 
 yea, ashamed x thou, in tranquility shalt thou lie down : 
 
 19 And thou shalt lie down^and none making afraid ; 
 shall stroke face 2 of thee, many : 
 
 20 But eyes of wicked shall waste away, and refuge 
 perish from them, and hope of them, breathing out the 
 breath : 3 
 
 and Scott's Greek Lexicon, "the morning star, Latin Lucifer;" in my- 
 thology, son of Astraeus and Aurora — defined by Anthon, morning dawn, 
 break of day : and eosphoros is defined in Donnegan's Gr. Lex., the Har- 
 binger of day, Lucifer : And Lucifer is defined in Anthon' s Latin Diet., 
 "the Planet Venus, the morning star," citing Cicero : according to fable, 
 says Anthon, a son of Aurora, citing Ovid: Metonymy, says he, the day, 
 tres luciferos (three lucifers), citing Ovid. 
 
 And now shall I be believed when I tell the reader that Noah Webster, 
 in his Diet., defines Lucifer, " the Planet Venus ; Satan : " thus adopting 
 the Papacy's devil, horns, tail, and hoofs,— Milton's devil that fell "nine 
 days and nights" into the horrid pit. Webster did not get Satan as an 
 additional definition of Lucifer, the planet Venus, from any Diet. He 
 either took it from Popery, or from Milton's Paradise Lost, called by 
 Prof. Draper, a Manichean poem. The Manichees were a sect who be- 
 lieved in the absurd notion of the existence of two supreme principles 
 one good, and the other evil. Milton's Paradise Lost did untold injury. 
 Fortunately for the world he lived long enough to write his work entitled 
 " A Treatise on Christian Doctrine," which was published after his 
 death, and which took from the Satan of his Paradise Lost his " occupa- 
 tion" (and of course his existence), by proving that there are no such en- 
 tities, or rather non-entities, as the Papacy's souls, spirits, ghosts, shades. 
 I have lately learned with pleasure, that another edition of that Treatise 
 is about to be published in England. 
 
 1. (Note to 11 : 18.) 
 
 Ges. under hphs, citing this v., renders " now thou art ashamed, after- 
 wards thou shalt dwell in tranquility." 
 
 2. Used of flattering a king or noble, says Ges., under hie, citing this 
 
 v. Douay and many shall entreat thy face; Am. Bib. tJn yea, 
 
 many shall make their court to thee. 
 
 3. Heb. mphh nphsh— breathing out the breath: Douay and their 
 
 hope the abomination of the soul ; Ital their only hope shall be of to 
 
 render the splrito — breath ; E, V and their only hope shall be as the 
 
 giving up of the ghost ; Am. Bib. Un and their hope it is the breath- 
 ing out of life. Why did the Am. Bib. Un. give life, instead of breathy 
 for the Heb. nphsh— breath— in the v. ? What can be breathed out but 
 
52 
 
 CHAPTER XII. 
 
 1 And answered Job and said: 
 
 2 It is true that 1 ye are the people, 2 and with you will 
 die wisdom: 
 
 3 Also to me heart 3 as well as you ; not fall I * with 
 you, and with whom are not such as these: 
 
 4 Derision to companion of him I am become who call 
 to God and he answers him : is laughed at the upright 
 perfect: 
 
 5 Torch of contempt 5 in thoughts of the living at ease, 
 as a weapon aimed at one tottering of foot: 
 
 breath ? Life and breath are two different words. The Ileb. word for 
 life is hi, and the Heb. word for breath (Douay, and E. V., so often soul,) 
 is nphsh. In this v., two appropriate words, mphh nphsh — breathing out 
 the breath, are used to express what in other passages is expressed by 
 the single Heb. verb ghuo — to breathe out : so that the E.V. itself proves 
 that its phrase "give up the ghost" means, give up the breath. And in 
 Jer. 15 : 9, the Heb. uses two appropriate words, uphh nphsh — breathed 
 out the breath ; and there also the E. V. gives "she hath given up the 
 ghost." But the Am. Bib. Un. never uses the word ghost. I can see 
 no better reason for this than what must have influenced the Douay 
 translators in avoiding the word ghost, namely, that if they used it at all 
 they must use it wherever the Heb. verb ghuo occurs ; and that would 
 prove beyond controversy, that ghost means breath, and that the Heb. 
 nphsh means breath. In Brown's Bible by the Fatersons there is a mar- 
 ginal note to "the giving up the ghost" in the E. V. of Job 11 : 20, thus, 
 "or a puff of breath." The last breath is an exspiration— outbreathing, 
 and it goes out with something of a puff. And Graglia's Ital. Diet, for 
 spirito, gives, soul, spirit, ghost. What better proof could be asked, that 
 those words all mean the same thing, namely, breath? 
 
 1. So Ges., under amnm, citing this v. 
 
 2. Under om Ges. cites this v. again, and renders, "surely ye are the 
 whole human race ; " spoken says he in bitter irony. 
 
 3. "The faculty of thinking," "understanding," says Ges., under Ibb, 
 citing this v., and he renders, " I also have understanding as well as 
 you." 
 
 4. i. e. says Ges., under nphl, citing this v., I am not inferior to you. 
 
 5. "A torch despised," says Ges., under Iphid, citing this v., i. e., says 
 he, a torch cast aside because of its having ceased to give light, an image, 
 says he, for a man formerly highly esteemed, but now low and despised; 
 
53 
 
 6 Are secure tents of oppressors, and securities x to 
 them that provoke to anger God, to who carry God in 
 hand of them: 2 
 
 7 Bat indeed ask, I pray thee, beasts, and they will 
 teach thee, and winged of these heavens, 3 and they will 
 tell thee: 
 
 8 Or speak to earth and it will teach thee, yea, shall 
 recount to thee fishes of the sea: 
 
 9 Which not knoweth among all these 4 that hand of 
 Jehovah wrought this: 
 
 10 Who in hand of him breath 6 of every living thing, 
 and breath 6 of every flesh of man: 
 
 compare, says he, Isai. 7:4; 14 : 19 : The verse in the Am. Bib. Un., is, 
 
 There is mpm for misfortune, in the thought of the secure, ready for $C&T^\^ 
 
 those who waver in their steps. 
 
 1. "i. e. secure tranquility," says Ges., under bthhut, citing this v. 
 
 2. " Who carries his God in his hand," says Ges., under fiua, citing 
 
 this v. Ital " into whose hands he makes fall that which they desire : 
 
 Am. Bib. Un " he into whose hands God bringeth : Douay sub- 
 stantially the same, — a plain misapprehension wholly unsuited to context. 
 
 3. Ital and the birds of heaven : Douay and the birds of the air ; 
 
 E. V and the fowls of the air; Am. Bib. Un and the birds of heav- 
 en. The Heb. word is shmim, (plural) — heavens, and is always in the 
 plural in the Heb. scriptures. It includes the atmosphere — air— in which 
 birds fly, and the starry heavens. No such place is known to scripture 
 as the heaven of Papacy, any more than its hell, and its purgatory. The 
 restored — renewed — earth will be the abode of the "children of the resur- 
 rection," — the risen saints. 
 
 4. Ital Among all these creatures, which is that which not knoweth 
 
 that the hand of the Lord did this ? Am. Bib. Un Who knows not by 
 
 all these. 
 
 5. Heb. nphsh. 
 
 6. Heb. ruh: Douay soul for nphsh ; and spirit for ruh: Ital In 
 
 whose hand is the anima of every man living, and the spirito of every 
 flesh human : The Ital. was not willing to allow here that any living 
 thing but man can have anima (for which soul is the only definition 
 given in Graglia's Eomish Ital. Diet.,) and therfore it interpolates man: 
 
 E. V In whose hand is the soul of every living thing, and the breath 
 
 (Heb. ruh) of all mankind: Am. Bib. Un In whose hand is the breath 
 
 of all living, and the spirit of all the flesh of man ? In this v. the E. V. 
 
54 
 
 11 Whether not ear words tries, and palate food tastes 
 for itself: 
 
 12 In hoaries, wisdom, and length of days understand- 
 ing: 
 
 13 With him wisdom and power ; to him counsel and 
 understanding: 
 
 14 Lo, he pulleth down, and not shall be rebuilt, he 
 shuts over l a man and he may not be set free : 2 
 
 gives breath for rzih, and the Am. Bib. Un. gives breath for nphsh, the 
 Heb. word in the v. for which the Douay, and the E. V. give soul. Every 
 flesh of man, in the v., is used for, every man ; as is every nphsh — breath 
 — of man in other passages : each by the familiar figure synecdoche, by 
 which a part is put for the whole ; flesh, and breath, being each an essen- 
 tial part of a living creature. We thus have in this v. Job 12 : 10, the 
 authority of the Am. Bib. Un. that nphsh is breath : and the authority of 
 the E. V. that ruh is breath ; and that the Ital. anima is breath. Our 
 word spirit is the Latin word spiritus, with the Latin termination vs struck 
 off; and the Ital. spirito is the Latin spiritus. And we have only to turn 
 to the Latin classics to find that their testimony is in full concurrence 
 with that of the Heb. scriptures as to the meaning of the Lat. spiritus. 
 Under halitus — breath — Anthon's Diet, quotes from Cicero, efflavit extre- 
 mum halitmn — he breathed out the last breath ; and under efflo—to 
 breathe out — he cites from Cicero, efflare animam — to breathe out the 
 breath, for which Anthon gives, to breathe one's last ; and under spiritus 
 he cites from Cicero, excipere extremum spiritum — to draw out the last 
 breath. And in the English-Latin part of his Dictionary, for ghost he 
 gives " spirit us , anima :' " "supremum spiritum efflare" — the last breath to 
 breathe out ; " to give up the ghost," adds Anthon. And of all the nu- 
 merous passages cited by Anthon in his Diet, from Latin writers in 
 which the Latin spiritus occurs, there is not one but shows, that spiritus 
 means breath. And where else shall we go for the meaning of a Latin 
 word but to the Latin writers. What would the English versions, the 
 Douay, and the Ital., and our Spiritists, have done for their spirits if the 
 Latin had not had its word spiritus ? The concurrent testimony of two 
 such witnesses as the Hebrew Scriptures and the Latin writers is abund- 
 antly sufficient to exorcise them. 
 
 1. Ges., under sgr, citing this v., renders, "he shuts over a man," 
 namely, a subterranean prison, (meaning, no doubt, the grave.) 
 
 2. And under phth, citing this v. again, he gives, "set free, used," says 
 he, " of a captive ; " (meaning, I think, from the bondage of the grave.) 
 
55 
 
 15 Lo, he shall withhold x waters, and they dry up ; 2 
 and he shall 3 let go and they will overturn land: 
 #16 With him strength and counsel ; to him erring and 
 leading astray: 4 
 
 17 Causing to go captive, leaders ; and judges he 
 makes foolish: 
 
 18 Discipline of kings he looses, and binds bonds on 
 loins of them : 
 
 19 Causing to go captive, priests, and potent he sends 
 headlong: 5 
 
 20 Turning aside lip 6 of trustworthy, and taste ' of old 
 men he takes away: 
 
 21 He pours contempt on princes, and girdle of strong 
 he loosens: 
 
 22 Making naked deep things from darkness, and he 
 brings forth to light shadow of death: 8 
 
 23 Making great, peoples, 9 and he causes them to per- 
 ish ; and he spreads out peoples 10 and causes them to be 
 at rest: 
 
 24 Turning aside mind of leaders of this land, 11 and he 
 causes them to go astray, in wasteness not path: 
 
 1. i. e. If he shall ; and so the Douay, and Ital. 
 
 2. Impersonal, for, it becomes dry. 
 
 3. i. e. If he shall ; and so the Douay, and Ital. 
 
 4. Ges., under shgg, citing this v., renders, "erring— led astray, and 
 leading astray," a proverbial phrase, says he, denoting men of every 
 kind ; compare, says he, similar phrases, Mai. 2 : 13 ; Deut. 32 : 36. 
 
 5. So Ges., under slph, citing this v. 
 
 6. Metonymy for speech, says Ges. under shphe — lip. 
 
 7. Metonymy for discernment, reason, says Ges., under thom, citing 
 this v. : The Am. Bib. Un. of the verse is : The trusted he deprives of 
 speech, and takes away wisdom of the aged. 
 
 8. Poetical for very thick darkness, says Ges., under tslmzd, citing 
 Job 13 : 5 ; 10 : 21 ; 28 : 3 ; 34 : 22 ; 38 : IT. 
 
 9. Specially used of the other nations besides Israel, says Ges., under 
 gui. 
 
 10. i. e. gives them ample territories, says Ges., under shtkh: Am. Bib. 
 Un He extends the bounds of nations, and he leads them away. 
 
 11. Douay .... of the earth. 
 
56 
 
 25 They feel out darkness, 1 and not light, and he 
 causes them to wander as drunk: 3 
 
 % 
 
 CHAPTER XIII. 
 
 1 Lo, the whole has seen eye of me, has heard ear of 
 me, and I have turned mind to it: 
 
 2 As know you also I ; not fall I from you : 
 
 3 But indeed I, to Almighty would I speak, yea, to 
 argue to God I would desire: 
 
 4 But indeed ye patch lies; 3 comforters vain all of 
 you: 4 
 
 5 Who will give, caused to be deaf ye might be dumb, 5 
 and it might be to you for wisdom : 
 
 6 Hear, I pray you, showing of right of me, and abun- 
 dance of lip 6 of me attend to: 
 
 7 Whether on behalf of God will ye speak iniquity, and 
 for him will ye speak deception : 
 
 8 Whether face 7 of him ye will be partial to ; whether 
 for God ye will contend: 
 
 9 Whether good that he should search you ; whether 
 as is deceived man can ye deceive him: 
 
 1. " Explore with the hands," says Ges., under ms/is/i, citing this v. 
 and others. 
 
 2. Ges., under toe, says : " Metaphor., to cause a people to wander from 
 virtue and piety to impiety," citing Isai. 3:12; 9 : 15 ; " and the wor- 
 ship of idols," citing 2 Kings 21 : 9 ; Isai. 63 : 17 : Am. Bib. Un he 
 
 makes them reel like a drunken man. 
 
 3. Fig. for frame lies, says Ges., under t/ip/il, citing this v. 
 
 4. So Ges., under rpha, citing this v. 
 
 5. Ges., for hrsh gives, to be deaf, to be dumb ; and says : to be dumb 
 is often the result of deafness, and is thus connected with it. 
 
 6. Metonymy for speech, says Ges., under shphe. 
 
 7 For person, often so used in scripture : Douay person : Am. Bib. 
 
 Un person. 
 
57 
 
 10 Reproving he will reprove you if secretly faces * ye 
 be partial to : 
 
 11 Whether not majesty of him will make you afraid, 
 and fear of him fall upon you : 
 
 12 Memorial sentences of you, similitudes of ashes ; as 
 fortresses of clay, fortresses of you : 2 
 
 13 Keep silence from me and will speak I, and let pass 
 over me whatever: 3 
 
 14 Wherefore carry I flesh of me in teeth of me, and 
 breath 4 of me put I in hand of me : 
 
 15 Lo, should he kill me, to him will I hope, 5 but ways 
 of me to face of him I will argue : 6 
 
 1. For persons : Am. Bib. Un., persons. 
 
 2. Douay and your necks shall be brought to clay. 
 
 3. Ges., under me, citing this v., renders, "and let happen to me what- 
 ever will." 
 
 4. Heb. nphsh : Douay and carry my soul in my hands? Ital 
 
 and why hold my anima in the palm of my hand ? Am. Bib. Un and 
 
 put my life in my hand? Ges., for " a similar proverbial phrase," eites, 
 under kph, Judges 12 : 3 ; 1 Sam. 19 : 5 ; 28 : 21 ; Ps. 119 : 109 : in each 
 of these verses the Heb. word used is nphsh — breath. In the first three, 
 Douay, for nphsh, gives life : In the last it gives, " My soul is continu- 
 ally in my hand." And the E. V. gives life in the first three, and in Ps. 
 119 : 109 gives, " My soul is continually in my hand." In Job 13 : 14 the 
 the Am. Bib. Un. gives, and put my life, (Heb. nphsh — breath) in my 
 hand ? Why this confusion of words ? hi and hie are the Heb. words for life. 
 The two clauses of the v. form what is called a parallelism, (of which there 
 are many in the Scriptures ; ) to carry one's flesh ( for which Ges. here 
 gives life) in his teeth, being equivalent to, to put one's nphsh — breath — 
 in his hand ; each meaning to expose one's life to the greatest danger. 
 
 5. Douay Although he should kill me, I will trust in him : Ital 
 
 Though he kill me, yet will I hope in him : Am. Bib. Un Behold, he 
 
 will slay me ; I may not hope. My copy of the Heb. has la in this 
 v., making "not may I hope," as the Am. Bib. Un. has it. Gesenius, 
 in a note to la, says : By a certain neglect in orthography la 
 is sometimes written for lu — to him ; according to the Masorah fifteen 
 times, citing the passages, among which this v. and Job 41 : 4. In this 
 v., Job 13 : 15, the Douay and Ital. have not been misled, and the E. V. 
 is right. The Am. Bib. Un. has been misled by the misprint la. 
 
 6. Ges., yet my ways I will argue before him. 
 
 5 
 
58 
 
 16 And he to me for deliverance, when not to face of 
 him impious shall come : l 
 
 17 Hearing hear words of me, and declarations of me 
 in ears of you : 
 
 18 Lo, now, have set in order cause, 2 I know that I 
 shall be declared just: 3 
 
 19 Who he will contend with me, for now should I 
 keep silence I should even breathe out: 4 
 
 20 Only two do not with me, then from face of thee 
 not will I hide myself: 
 
 21 Hand of thee from upon me remove, and terror of 
 thee let not terrify me : 
 
 22 And call and I will answer, or I will speak, and 
 answer thou me: 
 
 23 How many to me iniquities and sins ; transgression 
 of me and sins of me cause me to know: 
 
 24 Why face of thee dost thou hide, and take me for 
 adversary 5 of thee : 
 
 25 Whether leaf driven wilt thou terrify, and chaff dry 
 pursue : 
 
 26 That thou "writest against me bitternesses 6 and 
 makest me to possess the sins of my youth: 7 
 
 1. Douay And he shall be my saviour : for no hypocrite shall come 
 
 before his presence : Ital And he himself to me shall be to salvation : 
 
 Am. Bib. Un And he too will be my deliverance; for the impure 
 
 shall not come before him. 
 
 2. i. e., I suppose, when I shall have set in order : The Heb. word is 
 mshphth — cause. 
 
 3. Ital when I shall have expounded in order my reason, I know 
 
 that I shall be found just. 
 
 4. The Heb. verb used here is ghuo—Xo breathe out: Douay why 
 
 am I consumed holding my peace ? The Ital. here is spircro—\ shall 
 
 breathe out, exspire : E. V I shall give up the ghost : Am. Bib. Un . . . 
 
 For then would I be silent, and die. 
 
 5. Heb., auib — adversary, enemy, the same definitions given of the 
 Heb. sin, Douay, and E. V. satan. 
 
 6. Metaphor., for, ^That thou layest on me such heavy punishment, 
 
 says Ges., under mrre t citingthis v. : Ital That thou writest : Douay 
 
 For thou writest : Am. Bib. Un the same. 
 
 7. i. c, that thou now imputest them to mo, says Ges., under irsh % cit- 
 ing this v. 
 
59 
 
 27 And puttest in stocks feet of me, and watchest all 
 paths of me ; around roots of feet of me thou hast dug 
 up: 1 
 
 28 And this man 2 as rotten wood is brought to nothing, 
 as garment eaten of moth: 
 
 CHAPTER] XTV. 
 
 1 Man born of woman, short of 'days and full of com- 
 motion : 
 
 2 Like flower he goeth forth and is cut off, yea, he 
 fleeth away as shadow and not endureth: 
 
 3 And on this openest thou eyes of thee ; and me dost 
 thou bring into question of right with thee : 
 
 4 Who can make pure out of impure, not one : 
 
 5 If are determined days of him, if number of months 
 of him with thee ; if bound of him thou hast made and 
 not can he go beyond : 3 
 
 1. Ges., under hqe, "around the roots of my feet thou hast dug up 
 the ground," or, says he, made a trench so that I cannot go on ; i. e., says 
 he, thou hast stopped up my way ; compare, says he, Job 19 : 8 ; Lam. 
 3:7. He says : It is commonly interpreted, around the roots of my feet 
 thou hast delineated, i. e. marked out to my feet how far they should go : 
 The Am. Bib. Un. is, thou settest a bound to the soles of my feet. 
 
 2. The Heb. is eua— this man, — I : Douay Who am to be consumed 
 
 as rottenness, and as a garment that is' moth eaten : Ital Whence cos- 
 
 tui — this man — is unmade, as wood worm eaten, as a garment gnawed of 
 
 the moth : Am. Bib. Un thou settest a bound to the soles of my feet. 
 
 And he, (necessarily meaning I, agreeing with my) as rottenness, shall 
 waste away: See E. V., my feet. And he, &c. 
 
 Ges., citing this v. under eua, says : eua is for the pronoun of the first 
 person, I, as in Lat., hie ho?no—\}&\§ man. And the editors of the Brown 
 Bible by the Patersons, in a marginal note to the word he in the E. V., 
 gives, "this man," a form of expression, say they, common in both 
 Greek and Hebrew for /. The same form of expression is used in Job 
 19 : 25, where he in the E. V. should be /. 
 
 3. The if before the first clause extends to the clauses following : a 
 common construction. 
 
60 
 
 6 Look away from upon him that he may rest until he 
 receive graciously as a hireling the fatal day of him: l 
 
 7 While there is for tree hope, if it be cut off, that 
 again it may revive, and suckers of it not may cease: 
 
 8 Though be old in ground root of it, and in dust be 
 dead trunk of it: 
 
 9 Through scent 2 of water it may put forth buds, and 
 make branches like a plant: 3 
 
 10 But man dies and wastes away, yea, breathes out 4 
 man, and where he : 5 
 
 11 Go away 6 waters from sea, and river is dried up 
 and is dry: 1 
 
 12 Even so man lies down and will not arise so long as 
 heavens 8 not shall they be awakened, yea, not shall they 
 be aroused from sleep of them : 9 
 
 1. Ges., under ium— day, gives, fatal day, the day of one's destruction, 
 referring to Job 18 : 20. 
 
 2. Heb. rih, for which Ges. refers to ruh — as being of the same meaning, 
 namely breath, — smell, which is done, says he, by drawing air in and]out 
 through the nostrils : used figuratively in Job 14 : 9. 
 
 3. Newly planted, adds Ges., under ?itho, citing this v., and referring 
 to the Greek, for which Liddell and Scott's Greek Lex. gives " newly 
 planted : " Am. Bib. Un like a sapling. 
 
 4. Heb. ighno, from the Heb. verb ghuo — to breathe out: E. V yea 
 
 man giveth up the ghost: Am. Bib. Un yea man expires, (it should 
 
 be written exspires ; ) It is not the Heb. word ; the Heb. word is, breathes 
 out ; and the sounds of ghuo express its meaning ; exspires is a Latin 
 derived word, and means outbreathes. The verse [shows that breathes 
 out, expires, and, "gives up the ghost, all mean the same thing, namely, 
 gives up the breath. 
 
 5. "And where he," is a form of question in the Heb. for, he.is no where. 
 
 6. Metaphor., fail, says Ges., under azl, citing this v. 
 
 7. Heb. i&sh, an intensive form, says Ges. The Ital gives, and the 
 
 rivers are dried up and are dry : Am. Bib. Un and the stream decays 
 
 and dries up. 
 
 8. So Ges., under dlti, citing this v.: Douay till the heavens be 
 
 broken; Am. Bib. Un till the heavens are no more, they will not 
 
 awake : The Douay rightly gives, he shall not awake. The Heb. they in 
 the verse, is impersonal, no one will be awakened, &c, as the next verses 
 show : See chap. 15 : 29 for a like construction. 
 
 9. Douay nor rise up out of his sleep : Am. Bib. Un from their 
 
 sleep, as in the Ital. 
 
61 
 
 13 Who will give, x in grave 2 thou wouldst hide me ; 
 that thou wouldst hide me until turn away nostril of 
 thee ; mayest set for me appointed time and mayest re- 
 member me: 
 
 14 Though die a man, he may live again ; 3 all days of 
 warfare 4 of me I shall wait till my exchanging come : 
 
 1. For, oh that. 
 
 2. Heb. shaul : Douay, hell : Ital. sotterra — underground: E. V., in 
 the grave : Am. Bib. Un., in the under-world ; if it had said, the under- 
 ground-world, it would have been nearer the Ital., and more correct. 
 This word sotterm is the Ital. word in the only place in the E. V. of the 
 five books of Moses where it has the word hell, namely, Deut. 32 : 22. 
 The same Heb. word occurs seven times in the Pentateuch, namely, Gen. 
 37 : 35 ; 42 : 38 ; 44 : 29 ; 44 : 31 i Numb. 16 : 30 ; 16 : 33 ; Deut. 32 : 22 ; 
 and the Greek word is the same in all of them, namely, hades. The 
 Douay has its word hell in all the seven places. In four of them the E. 
 V. gives grave ; and in two of them, pit. But our translators seem to 
 have thought they had better have hell somewhere in the Pentateuch, — 
 the law. They chose a very unfortunate place for it. Do not the Heb. 
 and Greek words mean the same in the seventh place as in the six places 
 where they before occur ? 
 
 3. This was Job's hope, — the hope of a resurrection from the grave. 
 In Job 17 : 15, 16, he says, beautifully : It (his hope) shall go down into 
 grave when together upon dust at rest. The Douay of Job 17 : 15, 16, 
 is : v. 15, "Where is now then my expectation, and who considereth my 
 patience? v. 16, All that 1 have shall go down into the deepest pit: 
 thinkest thou that there at least I shall have rest? (A perversion.) 
 Ital. v. 15, And where is now my hope ? yes, my hope ? Who it can see ? 
 v. 16, my hope shall go down to the bottom of the sepulchre ; since the 
 rest of all equally may be in the dust : E. V., v. 15, And where is now my 
 hope? as for my hope, who shall see it? v. 16, They shall go down to 
 the bars of the pit, when our rest together is in the dust : Am. Bib. Un., 
 v. 15, And where then is my hope? yea my hope, who shall see it ! v. 
 16, It will go down to the bars of the under-world, so soon as there is 
 rest in the dust. 
 
 4. Douay. . . .shall man that is dead, thinkest thou, live again ? Am. 
 
 Bib. Un If a man die, will he live again? For tsba in the v. Ges. 
 
 gives, warfare, and says it is almost always used figuratively of a wretch- 
 ed and miserable condition, citing Job 7:1; 10 : 17 ; lsai. 40 : 2 ; and 
 under hliphe used in Job 14 : 14; he says, specially used of soldiers 
 keeping guard; whence, says he, metaphorically, Job 14: 14, all the 
 days of my warfare 1 will wait till others take my place ; literally, says 
 he, till my exchanging come ; the miserable condition in Orcus being 
 
62 
 
 15 Thou wilt call, and I shall answer thee, towards 
 work of hands of thee thou wilt have desire: 
 
 16 For now steps of me thou numberest ; dost thou not 
 watch narrowly misstep of me : 
 
 17 Sealed up in bundle transgression of me, and thou 
 patchest upon perversity of me : * 
 
 compared to the hardships of a soldier on watch. Orcus is defined in 
 Ainsworth's Latin Diet., the house or receptacle of the dead : (The grave 
 is called in Scripture a house, and we say, the narrow house.) The Greek 
 of Job 14 : 14 is, For though die a man, he may live again ; I shall await 
 until again I exist,— plainly the sense of the Hebrew. Fry renders the 
 Greek thus : He gives the last two words of v. 13, and the 14th v. thus : 
 " and remember when there shall die a man that shall live again ; all my 
 set time will I patiently wait, till the period of my reviving (i. e. living 
 again) shall come. And Charles Thomson, Secretary of Congress during 
 our Revolution, in a work published by him, renders the Greek of the v. 
 thus : He puts a semicolon after "remember me" in v. 13, and renders v. 
 14 thus : For though a man die he may be revived (i. e. caused to live 
 again) after finishing the days of this life of his. And that the Greek 
 zesetai — the word used here — means live again, see Ezek. 37 : 9 ; Habak 
 2 : 4, where the Heb. is, the just by or on account of faith of him shall 
 live again, or, be called back to life : the Greek there is zesetai— shall live 
 
 again. The Latin is but the just by reason of his faith shall have life. 
 
 The Douay in Hab. 2 : 4 is, but the just shall live in his faith : Ital. . . 
 
 but the just shall live by his faith : E. V but the just shall live by his 
 
 faith. And the Eheims Eomish version of the New Test, and the Ital. 
 give the same senseless phrase in Eom. 1 : 17 ; Gal. 3 : 11 ; Heb. 10 : 33 ; 
 and the E. V. follows the Ital. in each of those verses : whereas the true 
 rendering is : the just by faith, ( they who by faith of them shall be ac- 
 counted just) shall live again: but this didn't suit the Papacy, nor 
 James's ecclesiastics. The Ital. in Job 14 : 14 is, If a man die, can he 
 
 return to life : Am. Bib. Un If a man die, will he live again ? all the 
 
 days of my warfare would I wait, until my change come : See E. V. 1 
 have asked several persons, members of different churches, one of them 
 of my own profession, more than forty, and a Sunday school teacher, 
 what they understood by the E. V. words, till my change come, and they 
 all answered, till my death. But the Heb. and Greek of the v. teach, that 
 Job — the character in this poem which represents the just man — will await 
 in the grave a resurrection to life again. As to what will become of the 
 wicked, I will refer here only to a single v. in the E. V. Prow 21 : 16. 
 
 1. Figuratively for, framest lies, says Ges., under thphl, citing Job 13 : 
 4; Ps. 119:69: elliptically, says he, Job 14 : 17, "thou devisest false 
 
63 
 
 18 But indeed mountain falling lies prostrate, 1 and 
 rock is removed from place of it: 
 
 19 Stones, wear away waters ; sweeps away flood dust 
 of earth, and hope of man thou causest to perish : 
 
 20 Thou destroyest him for ever, 2 and he vanishes ; 
 thou changest face of him and causest him to be cast 
 forth: 
 
 21 May come to honor sons of him and not he know, 
 and they may become small 3 and not he perceive as to 
 them: 
 
 22 Surely flesh of him 4 on account of 6 him shall have 
 pain, and breath 6 of him on account of him shall mourn : 
 
 CHAPTER XV. 
 
 1 And answered Eliphaz that Timni and said : 
 
 2 Whether a wise should answer knowledge of breath, 7 
 or wind, and fill of east wind belly of him: 
 
 things upon my iniquity," i. e., says he, thou increasest my sins with false 
 charges : Douay thou hast cured my iniquity : Ital thou hast sew- 
 ed upon my iniquity : Am. Bib. Un. . . .and thou sewest up my iniquity. 
 
 1. Ges., under nbl, citing this v., says: Figuratively applied to men ; 
 he renders, " the mountain that falls lies prostrate," i. e., says he, is like 
 a dead man, it cannot get up : Fig. used of idols, citing Jer. 16 : 18. 
 
 2. Douay that he may pass away forever: Am. Bib. Un Thou 
 
 assailest him continually. 
 
 3. Metaphor., for mean and despised, says Ges., under tsor, citing this 
 v. and Jer. 30 : 19. 
 
 4. Poetical for he. 
 
 5. Heb. oliu, Fig., says Ges., for, on account of him. 
 
 6. Heb. nphsh — breath of him — poetical for he — on account of him shall 
 mourn : (mourning and sorrow affect the breath, and are shown by it :) 
 
 The Douay of the v. is But yet his flesh, while he shall live, shall have 
 
 pain, and his soul shall mourn over bim: Am. Bib. Un Only, his flesh 
 
 for itself shall have pain, and his soul for itself shall mourn. 
 
 7. Heb. ruh : Am. Bib. Un with windy knowledge, and fill his 
 
64 
 
 3 Whether reprove with speech not doing kindness 
 and words not having profit in them: 
 
 4 Yea, thou castest off reverence, and withholdest med- 
 itation before God : 
 
 5 For teacheth perversity of thee mouth of thee, 
 although thou choosest tongue of crafty : 
 
 6 Condemns thee mouth of thee, and not I, yea, lips of 
 thee testify against thee: 
 
 7 Whether first man thou wast born, and before hills 
 wast thou brought forth : 
 
 8 Whether in council of God thou hast listened, and 
 hast taken in to thee knowledge: 
 
 9 What canst thou know and not we know: canst un- 
 derstand thou, and not with us this: 1 
 
 10 Also aged, also hoary, among us, great, above 
 father of thee, of days : 
 
 11 Whether small with thee consolations of God, and 
 word muffled with thee: 
 
 12 Wherefore doth seize upon thee heart of thee, and 
 why wink eyes of thee : 2 
 
 13 That thou turnest against God breath 3 of thee, and 
 utterest from mouth of thee words : 
 
 14 What, man, that he should be pure, and that should 
 be just, one born of woman: 
 
 15 Lo, in holy of him 4 not trusteth he, and heavens? 
 not pure in eyes of him: r 
 
 16 How much less the abominable and sourecTman 
 drinking like water iniquity : 
 
 1. Heb. eua — this. 
 
 2. Ges., under rzm— to wink with the eyes, citing this v., says : as 
 done in insolence and pride. 
 
 3. Heb. ruh — breath : For ruh here the Douay has spirit : Ital., soffio — 
 breath: E. V., spirit: Am. Bib. Un., spirit. How can mouth utter 
 words without breath: Orthodoxy's fear and avoidance of the word 
 breath is truly pitiable. 
 
 4. Douay and Ital., in his saints. 
 
 5. Metaphor., says Ges., for corrupted in a moral sense, citing under 
 alh, this v., and Ps. 14 : 3 ; 53 : 4 ; E. V. v. 3. 
 
65 
 
 17 I will breathe out l to thee ; hearken to me, and this 
 have seen I, and I will recount it: 
 
 18 Which wise have told and not have disowned from 
 fathers of them : 
 
 19 To whom alone was given this land, and not passed 
 adversary 2 among them: 
 
 20 All days of wicked he in pain, and number of years 3 
 destined to violent: 
 
 21 Sound of fears in ears of him ; in peace destroyer 
 comes upon him: 
 
 22 He trusteth not to return out of darkness, 4 and is 
 destined he to sword : 5 
 
 23 Wanders this man 6 for bread where ; 7 he knows 
 that ready at hand of him day of darkness: 
 
 24 Terrify him adversary 8 and distress ; they over- 
 power him as king ready for military tumult: 9 
 
 25 For he has stretched out against God hand of him, 
 and against Almighty he has strengthened himself: 
 
 26 He rushes upon him with neck, 10 with thick bosses 
 of shields upon him: 11 
 
 1. The Heb. verb here is hue— to breathe out, hence says Ges., to de- 
 clare, to show : He says it is a word used in poetry. 
 
 2. Heb. tsr — adversary, enemy, the same defininition as the Heb. stn. 
 
 3. i. e. says Ges., under msphr, years that can be numbered, for few 
 years, citing many passages. 
 
 4. Darkness here and elsewhere, is used for the grave : Ges., under 
 hshk — darkness, cites this v., and renders, " he does not hope to return 
 out of darkness or destruction." 
 
 5. The sword is used in Scripture figuratively for destruction. 
 
 6. Heb., eua — this man: Latin, hie homo — this man, says Ges., under 
 eua, citing Job 13 : 28. 
 
 7. Where it may be, says Ges., under ale, citing this v. 
 
 8. Heb. isr. 
 
 9. So Ges., under kidur, citing this v. 
 
 10. Namely, proudly lifted up, says Ges., under tsuar. 
 
 11. Ges., citing this v., says: It is said proverbially,. he rushes upon 
 
 him with thick bosses of shields, a metaphor, says he, taken from 
 
 soldiers, who join their shields together like a tortoise, and so make an 
 onset. 
 
66 
 
 27 For he has covered face of him with fatness of him, 1 
 and made fat upon loin: 
 
 28 And he dwelleth in cities destroyed, houses not 
 dwellers in them, which destined for heaps of stones: 
 
 29 Not shall he prosper, and not shall continue wealth 
 of him, and not shall stretch out in land possession of 
 him: 2 
 
 30 Not shall he depart out of darkness ; suckers of him 
 shall make dry, a flame; and he shall pass away by 
 breath 3 of mouth of him : 
 
 31 Not let him trust in evil ; he wanders ; 4 for evil will 
 be retribution of him : 
 
 32 Before time of him it will be fulfilled, and branch of 
 him not shall put forth leaves: 
 
 33 He shall shake off from himself, as vine, unripe 
 grapes of him, and shall cast away as olive tree flowers of 
 him: 
 
 34 For family of impious, lean, and fire shall consume 
 tents of gifts : 
 
 35 He has conceived mischief, and will bring forth 
 falsehood, and womb of him prepares fraud : 
 
 1. i. e. says Ges., under hlb, the best of any kind. 
 
 2. Ges. prefers, their fold, poetical, says he for their flocks. 
 
 3. Heb. nth — breath : Douay he shall be taken away by the breath 
 
 of his own mouth : Ital he shall be taken away by the soffio — breath — 
 
 of mouth of God. The Fatersons, editors of the Brown Bible, do, in a 
 marginal note to this v., what KiDg James's ecclesiastics were not bold 
 enough to do. They adopt the absurd perversion of the Romisdi Ital., 
 which even the Douay pointedly condemns. The orthodoxy of the Fat- 
 ersons could not endure the idea that a man dies by breathing cut his 
 breath. And the Am. Bib. Un. is, and by the breath of His mouth shall 
 he pass away. I have seen His (capital H,) used in poetry for God's. 
 And there can be no doubt that the Am. Bib. Un., by His means God's 
 mouth, thus adopting the Italian absurdity. 
 
 4. Metaphor., for he is deceived, errs in a moral sense, says Ges., under 
 toe, citing this v. 
 
67 
 
 CHAPTER XVI. 
 
 1 And answered Job and said: 
 
 2 Have heard I like these, myriads ; comforters weari- 
 some all of you : 
 
 3 Whether end to word of breath, * or what irritateth 
 thee that thoushouldst answer: 
 
 4 Also I like you could speak if were breath 2 of you 
 in place of breath 3 of me ; I could make a league against 
 you with words and could shake against you with head 
 of me: 
 
 5 I would strengthen you with mouth of me, and sol- 
 ace of lips of me 4 would I restrain : 
 
 6 If I speak, not is restrained pain of me ; and if I 
 forbear, what from me goeth: 5 
 
 7 Surely he has wearied me with these desolations of 
 all family of me : 
 
 8 And thou hast seized me for witness to be, and rising 
 up against me, leanness of me to face of me bears witness : 
 
 9 Nostril of him tears in pieces, and he lays snares for 
 me ; he gnashes upon me with teeth of him ; adversary 6 
 of me, he sharpens his eyes against me: 7 
 
 10 They gape 8 upon me with mouth of them ; in scorn 
 they smite cheek of me ; together against me they unite: 
 
 1. Heb. ruh: Am. Bib. Un to words of wind. 
 
 2. Heb. nphsh — breath. 
 
 3. Heb. nphsh — breath: Am. Bib. Un were your soul in place of 
 
 mine. If breath of you were in place of breath of me, is the Heb. way 
 
 of saying, if you were in my place : The Douay is would God your 
 
 soul were for my soul : Noyes if ye were now in my place. 
 
 4. i. c, says Ges., empty solace, citing this v. under nid : Am. Bib. 
 Un. . . .and the comfort of my lips should uphold. 
 
 5. i. e., says Ges., citing this v. under me, nothing of my sorrow goeth 
 from me. 
 
 6. Heb. tsr — equivalent to stn — adversary. 
 
 7. So Ges., under Ithsh, citing this v. i. e., says he, he watches me with 
 stern and threatening eyes. 
 
 8. Impersonal, for, people. 
 
68 
 
 11 Has shut up me God to evil, 1 aDd into hands of 
 wicked he has cast me : 
 
 12 Securely lived I, and he has agitated me ; and he 
 has taken hold on neck of me and has broken bones of 
 me, and has set me up to him for mark: 
 
 13 Have surrounded upon me powerful of him ; he has 
 pierced reins of me and not has spared ; he has poured 
 out to ground bile of me : 
 
 1. The Heb. word here is ouil, a noun — evil, so defined by Ges., citing 
 this v. The Heb. u is written v ; so that ouil is ovil — evil. We thus see 
 how easily the great Apostasy, which made the Latin the sacred language 
 of Scripture, with its preposition de — of, could make devil ; thcs deovil— 
 of evil ; and striking out o one of the two vowels, as is done where two 
 vowels come together, we have devil ; and by supplying the article the, 
 which is so often supplied, we have the devil : and by personifying evil 
 we get the Devil. But not long since, in a conversation with a devoted 
 Eom. Oath, lady, she said to me that the word devil only meant the prin- 
 ciple of evil. I was greatly surprised, and told her she was right : and 
 I thought she had got rid of his Satanic majesty. But before the con- 
 versation ended I found she had got the Orthodox Satan from where 
 Noah Webster got it, namely, from Lucifer— the morning star, or more 
 probably from her priest ; whence, no doubt, she had the information 
 that devil meant the principle of evil : and in that her priest was right. 
 There must have b£en a liability to err in our first parents, or their con- 
 dition would not have been a state of trial ; and that liability to err may 
 well be called the of evil — the principle of evil. And as to the Orthodox 
 Satan, her priest, no doubt, got it from the foot note of the Douay Bom. 
 Oath, version to Isai. 14 : #2— "How art thou fallen from heaven, Luci- 
 fer, who didst rise in the morning : How art thou fallen to the earth that 
 didst wound the nations? " That v. is a part of the similitude in Isai. 
 chap, lb comparing the fall of the King of Babylon from his high estate 
 to the fall of Lucifer— the morning star— from heaven— the heavens. The 
 Douay, in v. 4, properly calls it parable. The E. V.,*for a purpose, 
 wrongly calls it proverb. The foot note in the Douay to v. 12 is, " O 
 Lucifer — day star : All this, according to the letter, is spoken of the 
 King of Babylon : It may also be applied, in a spiritual sense, to Lucifer 
 the prince of devils, who was created a bright angel, but fell by pride and 
 rebellion against God." And this foot note of the Romish priesthood, is 
 the authority on which has been imposed on human credulity for long 
 centuries the enormous cheat of a personal devil ! Strange that so wise a 
 book as Job didn't give the information contained in the loot note to the 
 Douay v. 12. 
 
69 
 
 14 He breaks forth upon me breach on face of breach ; 
 he rushes upon me like a mighty: 
 
 15 Sackcloth have I sewed together over skin of me, 
 and have put in dust horn of me : * 
 
 16 Face of me is made to boil 2 with weeping, and upon 
 eyelids of me shadow of death : 
 
 17 Although not violence in hands of me, and prayer 
 of me pure : 
 
 18 Earth, cover not thou blood of me, and not let there 
 be place * to outcry of me : 
 
 19 Truly already, lo, in heavens what testifies of me, 
 yea, eye witness of me in lofty places: 
 
 20 Mockers of me friends of me ; to God sheds tears 
 eyes of me: 
 
 21 And shall altercate 4 a man with God, as son of 
 man 5 with companion of him : 
 
 22 For years of number shall come to him, 6 and way 
 not shall I return I shall go : 
 
 CHAPTER XVII. 
 
 1 Breath 7 of me is destroyed ; days of me are extin- 
 guished ; graves for me : 
 
 1. So Ges., under qrn, citing this v., and he says : " where we, in the 
 usage of our language, would say my head, on which is the highest honor 
 and glory. 
 
 2. Ges., under hmr — passive — to be made to boil, citing this v., says: 
 used of the face as inflamed with weeping. 
 
 3. Ges., under mqnm, citing this v., renders, "let there be no place, or 
 abiding to my outcry," i. e., says he, let it never delay, but let my cry 
 come without tarrying to God. 
 
 4. So Ges. under " ikh, followed by // '' Am. Bib. Un that he would 
 
 do justice to a man with God. 
 
 5. Son of man, poetical for man, says Ges., citing this v. and others. 
 
 6. i. e. few years. 
 
 7. Heb. ruh : Douay spirit : Ital spirito : E. V my breath if* 
 
 corrupt : Am. Bib. Un my breath is consumed. 
 
70 
 
 2 Whether not moekings with me, and on these bitter- 
 nesses of them rests eye of me: 
 
 3 Put I pray thee, surety ; be surety for me with thee ; 
 who he into hand of me will strike : l 
 
 4 For heart (or mind) of them thou hast restrained from 
 wisdom, wherefore thou wilt not exalt them: 
 
 5 To spoiler, who betrays friends of him, even eyes of 
 children of him shall pine away: 
 
 6 And he set me for song of derision, and spittle to 
 face of them I am become: 2 
 
 7 And is blasted from vexation eye of me, and mem- 
 bers of me like shadow all of them: 
 
 8 Will be astonished upright at this, and pure 8 against 
 impious will be helpless: 4 
 
 9 But shall hold just way of him, and clean of hands 
 shall add strength: 
 
 10 But indeed all of you may return ; 5 come on, I pray 
 you, and not shall I find among you a wise: 
 
 11 Days of me have passed away ; purposes of me are 
 broken off; possessions of heart of me: 6 
 
 1. Ges., under, tqo, citing this v., renders, " who is there that will 
 strike hands with me," i. e. says he, who will give his right hand to be 
 
 surety for me : Am. Bib. Un Who is there that will give his hand for 
 
 mine? 
 
 2. Ges., under tpht, citing this v., renders, "I am become as one in 
 whose face they spit," i. e., says he, the most base and despised of mor- 
 tals : Am. Bib. Un I am become one to be spit upon in the face : Ital. 
 
 And 1 am publicly led about upon drum : E. V and aforetime I 
 
 was as a tabret. 
 
 3. Metaphor., for innocent, says, Ges., under nqe. 
 
 4. Will be helpless, see Ges., under orr: Douay and the innocent. 
 
 shall be raised up against the hypocrite : Am. Bib. Un and the inno- 
 cent will be roused against the impure. 
 
 5. i. e., says Ges., under s/iud, do again, i. e., what they had done be- 
 fore. 
 
 6. i. e., says Ges., under mursh ; my delights, my dearest counsels, 
 citing this v. 
 
71 
 
 12 Night for day they put ; light near from face of 
 darkness: 1 
 
 13 Lo, I await grave 2 house of me ; in darkness spread 
 out I bed of me : 
 
 14 To pit 3 have called I, father of me thou ; mother 
 of me and sister of me, to worm: 
 
 15 And where then hope of me, yea, hope of me who 
 will care for it: 
 
 16 To bars of grave 4 shall go down it when together 
 upon dust laid down: 5 
 
 CHAPTER XVIII. 
 
 1 And answered Belded that Shhi, and said: 
 
 2 When will ye put end to words ; 6 understand ; and 
 afterwards we will speak: 
 
 3 Why are we taken to be like beast, are unclean 7 in 
 eyes of you : 
 
 1. i. e., says Ges., under qrub, citing this v., will presently be changed 
 into darkness : Am. Bib. Un light is just before darkness. 
 
 2. Heb. shaul : Douay hell: Ital the sepulchre: E. V the 
 
 grave : Am. Bib. Un the under-world. 
 
 3. Heb. shht, especially the sepulchre, says Ges., citing this v. and 
 
 others : Douay I have said to rottenness : Ital. . . .to the fossa — grave : 
 
 Am. Bib. Un 1 have said to corruption. 
 
 4. Heb. shaul: Douay deepest pit : Ital into the bottom of the 
 
 sepulchre : Am. Bib. Un to the bars of the under- world. 
 
 5. The hope of the just man is here beautifully said to be laid down 
 with him in the grave, i. e., the hope of being raised to life from it. Ges., 
 under ol gives ol ophr — upon dust, not only used, says he, of the surface 
 of the ground, but also in the grave, where the dead both lie upon dust 
 and under it, citing Job 20 : 11 ; 21 : 26. 
 
 6. Ges., under qts, citing tbis v., "when will ye make an end of 
 words : " Am. Bib. Un How long will ye hunt for words. 
 
 7. i. e., impious, says Ges., under thme, citing this v. 
 
72 
 
 4 Tearing in pieces breath x of him in nostrils (for in 
 anger) of him: whether for your sake shall be forsaken 
 earth, and be removed rock from place of it: 
 
 5 Truly light of wicked shall be put out, and not shall 
 be made to shine flame of lire of him: 2 
 
 6 Light darkens in tent of him, and lamp of him over 
 him shall be put out: 
 
 7 Are straitened steps of strength of him, and shall 
 cast him down counsel of him: 
 
 8 For he is thrown into net by feet of him, and on net 
 he walks: 
 
 9 Will seize by heel net ; will take hold upon him 
 snare : 
 
 10 Hid in ground cord of it, and snare of it on path- 
 way: 
 
 11 From every side frighten him terrors, and open at 
 footsteps of him: 
 
 12 Becomes stricken with famine strength of him, and 
 destruction is ready at side of him: 
 
 13 Will devour the parts of skin of him, will devour 
 members of him the first born of death: 3 
 
 14 Is torn away from tent of him security of him, and 
 he is caused to hasten steps of him to king of terrors : 4 
 
 1. Heb. nphsh of him : A similar phrase is put into the mouth of Ham- 
 let : " O, it oifends me to the soul to hear a robustious periwig pated 
 
 fellow tear a passion to tatters, to very rags : " The Douay is Thou 
 
 that destroyest thy soul in thy fury : Ital O thou that tearest thy a?u- 
 
 ma in thy passion : E. V He teareth himself in his auger : Am. Bib. 
 
 Un One that teareth himself in his rage: himself being given for 
 
 breath of him. 
 
 2. Ital and no spark of fire to them shall be relighted. 
 
 3. Ges., under bkur^ citing this v., "the first born of death,'' i. e., says 
 he, the greatest of deadly maladies : for, says he, disease may fitly be 
 called by a Hebraism, the son of death, as precursor and attendant ; as 
 Arabic, daughters of fate, or of death, used of fatal fevers ; and tho most 
 terrible death is here figuratively called the first born of brethren. He 
 cites Isai. 14 : 30, the first born of the poor, i. e., the poorest. 
 
 4. Am. Bib. Un and he led them away to the king of terrors. 
 
73 
 
 15 Terror dwells in tent of hira, so that no more to 
 him ; * shall be scattered over habitation of him brim- 
 stone : 
 
 16 Beneath, roots of him shall become dry, and above 
 shall be cut off branch of him: 
 
 17 Remembrance of him perishes from earth, and not 
 name of him on face of street: 2 
 
 18 They shall thrust him 3 from light into darkness, 
 and from inhabited earth they shall cast him out: 
 
 19 Not offspring to him, and. not progeny among peo- 
 ple of him, and not survivor in abodes of him: 
 
 20 At day of him are astonished they that come after ; 
 and they who went before took hold of horror : 4 
 
 21 Surely these the dwelling places of evil, 6 and this 
 he place not knows God : 
 
 CHAPTER XIX. 
 
 1 And answered Job and said: 
 
 2 Until when will ye make sad breath 6 of me and 
 break me in pieces with words: 
 
 3 Already ten treads have ye reproached me ; not are 
 ye ashamed ; ye stun me: ' 
 
 1. There shall dwell in his tent they that are not his. 
 
 2. Am. Bib. Un on the face of the fields. 
 
 3. Impersonal for, he shall be thrust : Am. Bib. Un., the same. 
 
 4. For, horror took hold of them, says Ges., under ahz, citing this v. : 
 Am. Bib. Un are terror-stricken. 
 
 5. Heb. oul—a noun — Ges., evil, citing this v., and Job 27 : 7 ; 29 : 17; 
 and under the noun ouil citing Job 16 : 11 : The Douay gives. . . .of the 
 
 wicked, and this place of him that knoweth not God : Am. Bib. Un 
 
 the same. 
 
 6. Heb. iiphsh — breath: Douay soul: Ital anima: E. V., and 
 
 Am. Bib. Un .... soul. 
 
 7. So Ges., under ekr, citing this v. 
 
74 
 
 4 And even if indeed I have erred, with me continues 
 error of me : 
 
 5 If indeed over me you would become great, then 
 prove against me my reproach : 
 
 6 Know that God has bent 1 cause of me, and has 
 thrown net of him over me surrounding: 2 
 
 7 Lo, I cry out oppression, and not am answered, I cry 
 for help, and not there is right : 3 
 
 8 Path of me he has hedged and not can I pass over ; 
 and over footpaths, or by-ways, 4 of me darkness he has 
 put: 
 
 9 Glory of me from upon me he has stripped off, and 
 has taken away crown of head of me : 
 
 10 He has broken me down from every side, and I 
 shall vanish ; 5 and he has plucked up as tree hope of 
 me: 
 
 11 And has breathed hard 6 against me nostril of 
 him ; and he has taken me to be to him as adversary 7 of 
 him: 
 
 1. Metaphor., for perverted, says Ges., under out, citing this v. 
 
 2. A pregnant construction, says Ges., under ?iqph, citing this v., he 
 has cast me into his net and has surrounded me with it. 
 
 3. Heb. mshphth— denned by Ges., right, that which is just: Douay... 
 and there is none to judge : Ital and not to me is done reason, or just- 
 ness : E. V I cry aloud but there is no judgment : Am. Bib. Un 
 
 "and there is no justice," meaning justness ; and justice inE. V. always 
 means justness : The Greek word is dikaiosune, defined in Liddell and 
 Scott's Greek Lex., uprightness, righteous dealing; and in Donnegan's 
 Gr. Lex., equity, the practice of rectitude. 
 
 4. Heb. ntibut, plural of ntib, a poetic word, says Ges. 
 
 5. i. e., die, says Ges., under elk, citing this v. and others : Am. Bib. 
 Un and I perish. 
 
 6. Ges., under nhr, " to breathe hard through the nose ; " and under 
 aph— nostril, he gives, "anger, which shows itself in hard breathing," 
 
 citing Prov. 22: 24 ; 29 : 22 : Am. Bib. Un he makes his anger burn 
 
 against me. 
 
 7. Heb. tsr, adversary ; sound it tsar. 
 
75 
 
 12 Together have come troops x of him, and they cast 
 up 2 to me way of them ; and encamp around tent of me: 
 
 13 Brethren of me, from near me he has moved far off, 
 and they that knew me are altogether estranged from 
 me: 
 
 14 Have forsaken kinsmen of me, and those knowing 
 me have forgotten me: 
 
 15 Sojourners of house of me, and hand-maidens of me 
 for stranger take me ; foreigner I am become in eyes of 
 them : 
 
 16 To servant of me call I and not answers he, with 
 mouth 3 though I entreat him : 
 
 17 Breath 4 of me loathsome to wife of me, and en- 
 treaties of me to sons of womb of me : 5 
 
 18 Indeed children despise me, and rise I up, they even 
 talk at me: 
 
 19 Abhor me all familiar acquaintances of me, and 
 those I breathed after 6 are turned against me : 
 
 20 On skin of me and on flesh of me cleaves bone of 
 me, and I have escaped with the skin of my teeth : 7 
 
 1. Used of ills sent by God, says Ges., under gdud, citing this v. 
 
 2. i. e., prepare, says Ges., under sll, citing this v., he renders, "and 
 they cast up their way to me." 
 
 3. Ges. under phe — mouth, citingthisv., renders, "with all my mouth," 
 i. e., says he with the loudest voice I can. 
 
 4. Heb. ruh — breath : Douay, breath : Ital breath : E. V 
 
 breath : Am. Bib. Un breath. Here we have the concurrent author- 
 ity of the Heb., the Douay, the Ital., the E. V., and the Am. Bib. Un., 
 that the Heb. ruh is breath : ruh is the Heb. word for which the Douay, 
 and the E. V., so often have spirit ; the Latin, is spiritus, for which in 
 the Latin writers breath is always the meaning, (as before shown.) The 
 Heb. noun ruh is from the Heb. verb ruh, denned by Ges., to breathe, to 
 blow, an onomatopoietic, says he, that is, expressing by its sounds the 
 thing signified ; sound it ruach : it take ach to spell h : as in Rachel, for 
 which the Heb. has three letters, rhl—i. e. rachel, it taking el to spell /. 
 
 5. i. e., to my brethren, says Ges. 
 
 6. i. e., loved, says Ges., under aeb — defined to breathe after: Douay 
 I loved: Ital I loved : E. V I loved : Am. Bib. Un Hove. 
 
 7. So. Ges., under mlth, citing this v., proverbial, says he. 
 
76 
 
 21 Be gracious to me, be gracious to me, you friends 
 of me, for hand of God has touched on me : 
 
 22 Why persecute you me as God, and with flesh of 
 me not are you satisfied: 
 
 23 Who will give, altogether were written down words 
 of me ; who will give, in book they were engraved : 
 
 24 With style of iron, and lead, to perpetuity of time 
 in stone they were graven: 
 
 25 But I, know I Redeemer of me lives, 
 And at last upon dust shall be raised ; 
 
 26 Yea, after skin of me they destroy, this, 1 — 
 That in flesh of me I shall see God : 
 
 27 Whom I, I shall behold for myself; 
 
 Yea, eyes of me shall see and not stranger ; 
 Reins of me spent 2 in bosom of me. 
 (See note to this passage, verses 25, 26, 27, at the end of the chapter.) 
 
 28 So that you should say, why should we persecute 
 him ; and yet root of words 3 is found in me : 
 
 29 Turn aside for yourselves from face of sword, for, 
 anger, crimes of sword ; 4 for you know there is right, 6 — 
 that which is right. 
 
 1. Ges this, namely, says he, shall come to pass. 
 
 2. i. e., says Ges., tinder kle, citing this v., I myself pine or languish. 
 
 3. i. e., root of controversy, says Ges., under shrsh, citing this v. 
 
 4. Ges., under oun citing this v., gives, crimes to he punished by the 
 sword ; and he cites Ezk. 21 : 30, "crime of end," i. e., says he, which 
 brings an end or destruction. 
 
 5. Heb. din— right,— that which is right, equivalent to mshphth in v. 7: 
 
 Douay and know ye that there is a judgment : Am. Bib. Un that 
 
 ye may know there is a judgment. Ges. defines din, secondly, right, 
 justice, (i. e. justness,) citing Dan. 4 : 34. 
 
 Note. 
 Latin : 
 
 25 For I know that my Redeemer lives, and that at last day out of 
 earth I shall be raised ; 
 
 26 And again I shall be compassed about with my skin, and in my 
 flesh discern my God : 
 
77 
 
 27 Whom I myself shall discern ; 
 
 Yea, my eyes shall look towards, and not another : 
 Is laid by, or, laid up, this my hope in my bosom. 
 
 The Douay is : 
 
 25 For I know that my Eedeemer liveth, and in the last day I shall rise 
 out of the earth. 
 
 26 And I shall be clothed again with my skin, and in my flesh I shall 
 see God : 
 
 27 Whom I myself shall see, and my eyes shall behold, and not 
 another : this my hope is laid up in my bosom. 
 
 The Italian is : 
 
 25 Now as to me, I know that my Eedeemer lives, and that in the last 
 day egli — he — will be raised upon the dust : 
 
 26 And though, after my skin this body be gnawed, yet I shall see with 
 my flesh God : 
 
 27 Whom I shall see, my eyes shall see, and not another ; my reins si 
 consumano — (Ital. passive) — are consumed — in bosom. 
 
 The E. V. is : 
 
 26 For I know that my Eedeemer liveth, and that he shall stand at the 
 latter day upon the earth : 
 
 26 And though after my skin worms destroy this body, yet in my flesh 
 shall I see God : 
 
 t 27 Whom I shall see for myself, and mine eyes shall behold, and not 
 auother ; though my reins be consumed within me. 
 
 The Amer. Bible Union version is : 
 
 25 But I, I know my Eedeemer lives, and in after time will stand up 
 on the earth, or, on the dust ; (so given in foot note.) 
 
 26 And after this my skin is destroyed, and without my flesh (in foot 
 note "and from my flesh") shall I see God. 
 
 27 Whom I, for myself shall see, and not another, when my reins are 
 consumed within me. 
 
 The Latin is in the future tense passive, I shall be raised ; and the Ital. 
 is in the future tense passive — si levera — shall be raised : and this is ne- 
 cessarily the true rendering, for Job could not raise himself. 
 
 And Mr. Charles Wilson, Professor of Hebrew in the University of St. 
 Andrews, Scotland, on page 133 of his Hebrew Grammar, informs us, 
 "that several persons in the future tense passive coincide with corres- 
 ponding persons in the same tense active." So that the Heb. iqum in v. 
 25, may be rendered in the future tense passive ; and the subject matter 
 of the verse requires that it be so rendered. An instance of this is found 
 in Isai. 9 : 5, E. V., v. 6. where the Heb iqra— future active, is rendered 
 by the Douay, the Ital., and the E. V. "shall be called" — the future pas- 
 sive. 
 
 We now give the version of the passage by John Eadie, D.D., LL. D., 
 "Professor of Biblical Literature and Exegesis to the United Presbyterian 
 Church," in his Biblical Cyclopaedia," under the head, Job. He says : 
 
78 
 
 " The Book of Job exhibits a complete picture of the Patriarchal religion, 
 a religion one in spirit with Christianity, as the fundamental doctrines of 
 both are the same." 
 
 We agree with the Professor that the doctrines taught in Job became, 
 and are now, fundamental doctrines of Christianity ; and they have 
 always been fundamental doctrines of the true Scriptures from beginning 
 to end. 
 
 The question, then, is, What are the doctrines of the Book of Job and 
 of Christianity ? 
 
 One of the "fundamental doctrines" which the Professor says is taught 
 in the Book of Job is : " The immortality of the soul, and the resurrec- 
 tion of the dead ; " and for this he cites this passage — Job 19 : 25, 26, 27, 
 giving his own version of the verses as herein after given. 
 
 By his words "immortality of the soul, and resurrection of the dead" 
 we are of course to understand, inherent immortality in man, and the res- 
 urrection of all the dead, — the tenet of the Papacy, and, in general, of 
 so-called Protestantism. 
 
 Before giving his version of the passage we will see what the Professor 
 understands by the word "soul." 
 
 Under "soul" he cites Gen. 2 : 7, and says : " The Scriptures evidently 
 distinguish between the spirit and the soul," citing 1 Thes. 5 : 23 ; Heb. 
 4 : 12. " The word which we call soul is used to denote mere animal 
 life or the seat of the sensations, appetites and passions," citing Genj^ 
 1: 20; "here the word translated life is the same which is elsewhere 
 translated soul." [The Heb. word there is nphsh — breath.] "Hence," 
 (says the Professor) "it may be inferred, that as we have our bodies and 
 animal life in common with brutes, it must be spirit which was created 
 in the likeness or image of God, and which raised man above the brutes 
 that perish, and makes him a rational and accountable being. The spirit, 
 in contrast with the soul, is the higher portion of our nature — the seat of 
 the reason, conscience and the loftier affections — the holy of holies in 
 that temple which God has constructed for himself within us." [The 
 Professor has never discovered any use of a brain.] And see what the 
 Hebrew is where so-called translations use the words ivithin us in note 
 to Job 32 : 18. at end of that chapter. 
 
 John Milton, in his work entitled "A treatise on Christian Doctrine," 
 published after his death, and which, I am glad to learn is being repub- 
 lished in England, says: (see pages 249, 250, 252, of the first vol.,) "Man 
 is a living being, intrinsically and properly one and individual, not com- 
 pounded or separable, not, according to the common opinion, made up 
 and formed of two distinct and different natures as of soul and body, — 
 but that the whole man is soul, and the soul man, a body, or substance 
 individual, animated, sensitive, and rational." And on page 252 of the 
 first vol., after citing Luke 1 : 46, 47, where the E. V. has soul in v. 46, 
 and spirit in v. 47, he cites the two verses — 1 Thes. 5 : 23 ; Heb. 4 : 12 ; 
 cited by Professor Eadie, and says : " But that the spirit of man should 
 
79 
 
 be separate from the body, so as to have an intelligent existence indepen- 
 dently of it, {without it, as Professor Eadie would have it,) is no where 
 said in Scripture, and the doctrine is evidently at variance both with na- 
 ture and reason." In his chap. 13, page 363, vol. 1, Milton says ; "I will 
 show that in death, first the whole man, and secondly, each component 
 part, suffers privation of life." As to the whole man, he says : " It is 
 evident that the saints and believers of old, the patriarchs, prophets and 
 apostles, without exception, held this doctrine," citing Gen. 37 : 35 ; 
 42 : 36 ; Job 3 : 13, 14, 16 ; 10 : 21 ; 14 : 10, 13 ; 17 : 13, 15, 16 ; Ps. 6 : 5 ; 
 88 : 11 ; ; 115 : 17 ; 39 : 13 ; 146 : 2. Milton, then, at page 367, vol. 1, 
 proceeds : " But lest recourse should be had to the sophistical distinction, 
 that though the whole man dies, it does not follow that the whole of man 
 should die, I proceed to give similar proof with regard to each of the 
 parts, the body, the spirit, the soul." We need not give what he says as 
 to the body, or the soul. As to the spirit, he says : " The Preacher him- 
 self, (Solomon,) the wisest of men, expressly denies that the spirit is ex- 
 empt from death," citing Eccl. 3 : 19, 20 ; and in v. 21, Milton renders, 
 "who knoweth the spirit of man whether it goeth upward ; " the rest of 
 verse is, and spirit of beast, whether goeth down it to earth ? The same 
 Heb. word ruh, for which the E. V., in v. 19 gives breath, is the word 
 used twice in v. 21, where the E. V. gives, spirit. He cites also, Ps. 
 146 : 4. Milton uses spirit and breath as meaning the same ; and has the 
 authority of the Latin, the Douay, the Ital. and the E. V. for it ; they all 
 give breath for the Heb. wordruh, — Greek, pneuma in v. 19. 
 
 We have given all that the Professor gives under the word "soul." 
 He means that his readers should understand him to affirm that the pas- 
 sage in Job teaches the doctrine — the immortality of the spirit, — inherent 
 immortality in man. He assumes that there is something inherent in 
 man which is immortal ; and having shown plainly and rightly, that 
 what is called soul is not it, he says, "it must be spirit." 
 
 We will now see what the Professor gives for spirit. He gives "Spirit, 
 Gen. 6:3." " This term (says he,) is often employed figuratively by the 
 sacred writers, and its import may be generally determined by its con- 
 nection.'' And without giving any other citation he then goes to ''The 
 third person of the Trinity."— " Holy Spirit,"— " Holy Ghost." The 
 Heb. in Gen. 6 : 3, is : And said Jehovah, not shall remain ruh — breath — 
 of me in man for ever, because he flesh, but may be days of him 120 
 years : The Douay gives spirit ( small s ) for ruh in the verse : The Ital. 
 Spirito (capital S): E. V., Spirit (capital S). The — ruh — breath — 
 spirit — here spoken of is ruh alue — breath of God, "as being breathed 
 into man by God, and returning to him," says Ges., under ruh, citing 
 Job 27 : 3 ; Gen. 2:7; Eccles. 12 : 7 ; Ps. 104 : 29, in which last the Heb. 
 has the same word ruh — breath, and the Douay, Ital., and E. V., have 
 breath. How Eadie gets "immortal spirit, — inherent immortality in man, 
 from Gen. 6 : 3, we leave for the reader to imagine. But under Angel he 
 gives, " He maketh his angels spirits," i. e., says he, they are not corpo- 
 
80 
 
 real— have not an animal organism like man. He cites no passage for his 
 phrase. The Douay, in Ps. 103 : 4, has, " Who makest his angels spirits ; 
 and the Bheinas, in Heb. 1 : 7, has, " He that maketh his angels, spirits 
 (with a comma after angels.) The E. V., Ps. 104 : 4, is, " Who maketh 
 his angels spirits;" and in Hebrews 1 : 7, "Who maketh his angels 
 spirits: The Ital. in Ps. 104 : 4 is "He maketh the venti — winds his 
 Angeli — messengers ; and in the Hebrews 1 : 7, "Who maketh the ventt, 
 — winds — his angeli — messengers. And that the Ital. is right is shown 
 in a note at the end of Chapter XXXIII. 
 
 And in the New Testament the Greek word used is this same aggelos. 
 In Mat. 1 : 10, the Greek word is aggelos — (sounded angelos:} the Latin 
 given there is angelus, (there is no such Latin word, and Anthon's Latin 
 Diet, does not give angelus ; it is the Greek angelos with the Latin termi- 
 nation us, instead of the Greek termination os :) The Ital. word there is 
 angelo : The Eheims, angel : The E. V. messenger. So that John the 
 Eaptist was an angel, i. e., messenger — one sent. 
 
 We will now see how Professor Eadie proposes to read the passage in 
 Job, the only passage in the book on which he rests his assertion that the 
 Book of Job teaches "the immortality of the soul, and the resurrection 
 of all the dead." He renders the passage thus : 
 
 25 "Yet I know my Eedeemer, he liveth, 
 
 And the last (citing Eev. 1 : 11) will he arise on the dust," ("ashes 
 of the grave," says he in parenthesis.) 
 
 26 And after this my skin has been decomposed by disease, 
 Even from (without) my flesh I shall see God, 
 
 27 Whom I shall see to me (propitic .;s,) 
 
 And mine eyes shall behold him and not estranged, 
 
 Thus the ardent longings of my heart (will be) completed." 
 
 The parentheses are his. 
 
 We thus get from Prof. Eadie where the word "without," used by the 
 Am. Bib Un. in v. 26, instead of the word " from," which it gives in a 
 note, and used by the Professor in the same verse, in parenthesis after 
 the word "from" used by him in that verse, comes from. The Professor 
 uses "without" as a substitute for the English preposition "from," 
 which he gives for the Hebrew preposition m. So that by his own 
 showing the Heb. would read, "from flesh of me I shall see God." But 
 he saw, that "from" would not get him any nearer his conclusion 
 that the Book of Job teaches "the immortality of the soul, or spirit," 
 than the preposition m, or the Ital. preposition with ; and therefore for 
 "from" he substitutes in parenthesis, "without," the exact opposite to 
 the Ital. with. 
 
 The Professor cites but this single passage in the Book, yet he gravely 
 offers to our understandings the proposition, that from a single Heb. let- 
 ter, —the preposition w, which he takes to be used in the verse for from, 
 we must understand Job as teaching the " immortality of the soul" ! ! 
 Words in answer to such a proposition would be thrown away. 
 
81 
 
 But further, the Professor claims that the Book of Job teaches "the 
 resurrection of the dead," by which he means we shall understand, of 
 all the dead. Now Job, " the hero of the poem," is a just man. The 
 writer of the Book makes God a witness to his innocence. And as a just 
 man the writer represents him as hoping, and even confidently expecting 
 to be raised from the dead. But how does this prove " the immortality 
 of the soul," i. e., inherent immortality in man ? How is it that men can 
 become so wedded to a system as to attempt to support it by such feeble 
 efforts ! It is said that with the Hindoos, he who refuses instruction, 
 and will not be convinced, is told to ask the cattle. 
 
 And who does the Professor understand by the Eedeemer, in v. 25, 
 who, he says, "will arise on the dust, — ashes of the grave % " The Deity 
 is the Eedeemer spoken of in the verse. One reference will be sufficient 
 to show this : Ps. 49 : 16, E. V. v. 15 : David there says : But God will 
 redeem breath of me (poetical for me) from hand of shaul when he shall 
 fetch me : The Douay is Ps. 48 : 16 ; and is : But God will redeem my 
 soul from the hand of hell, when he shall receive me : The Ital. is, 49 : 16, 
 But God will redeem my anima from the sepulchre, for he me will re- 
 ceive to him : E. V. But God will redeem my soul (poetical for me) from 
 the power of the grave, for he shall receive me. 
 
 This 49th Psalm, with the correction of a single verse in the Ital. and 
 E. V. gives the true Bible teaching as to the destiny of the wicked, and 
 of them who shall be accounted just: and it is the uniform teaohing of 
 all scripture from beginning to end, including the Book of Job. The 
 Heb. of Ps. 49 : 12, E. V. v. 11, is : Graves of them (the wicked) houses 
 of them for ever, habitations of them to circle and circle : The 
 Septuagint— the Greek version— is : The graves of them houses of 
 them for ever, covers of them to generation and generation: Latin 
 — sepulchres of them houses of them for ever, tents of them to 
 progeny and progeny : Douay, v. 12, And their sepulchres shall be 
 their houses for ever ; their dwelling places to all generations : 
 The E. V. is, v. 11 : Their inward thought is that their houses shall con- 
 tinue for ever, and their dwelling places to all generations, (interpolating 
 five words.) And now we will see where this E. V. rendering came 
 from. The Ital. is, v. 12 : Their inward thought is that their houses shall 
 continue for ever, and that their habitations shall continue through every 
 age (interpolating nine words :) and the Ital. puts the word thought in 
 italics as not being in the Hebrew, but the E. V. puts it in the Koman 
 letter, thereby affirming that the word thought is in the Hebrew. The 
 Heb. of v. 15, E. V. 14, is: Like sheep in shaul they place them, death 
 shall pasture them (figuratively for guard them, says Ges., under 
 roe.) It will suffice to read in the E. V. verses 14, 15, 19, 20, with the 
 knowledge that the Heb. word shaul is used twice in v. 14, and once in v. 
 15, and that the Douay uses its word hell in each of those three places ; 
 and that the Ital. in v. 14, uses first sotterra — under ground, and secondly 
 
82 
 
 the sepulchre : and in v. 15 gives, But God will redeem my anima from 
 the sepulchre : The E. V. using grave in each of these three places. 
 
 And here, perhaps, is as good a place as I shall find to give the mean- 
 ing of the two Heb. words nphsh hie, for which our E. V., in Gen. 2 : 7 
 gives "living soul." 
 
 I have heard these two English words living soul in Gen. 2 : 7 cited as 
 proving the tenet, — inherent immortality ; and Commentator Scott, in a 
 note to that verse makes those words teach that tenet. The two Heb. 
 words in that v. are nphsh hie. Now these two Heb. words, used together, 
 occur twelve times in the Pentateuch — the five books of Moses — and in 
 eleven of them, all except Gen. 2 : 7, are used of the lower orders of an- 
 imals of every grade ; and in the two passages cited from Leviticus are 
 used of fishes. 
 
 The twelve places in the Pentateuch are : Gen. 1 : 20 ; 1 : 21 ; 1 : 24 ; 
 
 1 : 30; Gen. 2 : 7; 2:19; 9:10; 9:12,15,16; Levit. 11 : 10, 46. In 
 five of these places, namely Gen. 2:7; 9 : 10, 12, 15, 16, the Douay gives 
 living soul, all except Gen. 2 : 7, being used of other living creatures be- 
 sides man. The E. V. gives living soul, only in Gen. 2:7. In Ezek. 
 47 : 9, the Heb. has the same two words nphsh hie, used of fishes : The 
 Douay there is, every living creature ; E. V., every thing that liveth. 
 
 The two Greek words used in the Greek version of the Old Testament 
 for the two Heb. words nphsh hie are psuche zosa — breath living ; and in 
 Eev. 8 : 9 and 16 : 3, we find that all aquatic living creatures have psuche 
 — breath — soul, equivalent to the Heb. ?iphsh. The Greek of Eev. 8 : 9 
 is, And died the third part of those creatures in the sea having psuchas 
 (accusative plural oi psuche) — breaths— souls : For psuchas in the v. the 
 
 Rheims Eom. Cath. version gives life: Ital of the creatures in the sea 
 
 which had anima — breath — soul — died: (We see unequivocally from this 
 verse in the Ital., and from the Ital. of Gen. 1 : 30, that anima, the Latin 
 and Ital. word, means breath : the only definition given of it in Graglia's 
 Ital. Diet, is, soul: The E. V. of Eev. 8 : 9 is, And the third part of the 
 creatures which were in the sea, and had life, died. And in Eev. 16 : 3 
 the Greek is, and every psuche zosa — breath living — died in the sea: 
 Rheims and every living soul died in the sea : E. V the same. 
 
 Adding these two verses, Ezek. 47 : 9 and Eev. 16 : 3, we have fourteen 
 passages in the Hebrew and Greek Scriptures in which the two Heb. 
 words nphsh hie, and their Greek equivalents psuche zoza are used togeth- 
 er ; and in thirteen of these fourteen passages, (every one except Gen. 
 
 2 : 7, where the Douay and E. V. give living soul,) they are used of the 
 lower orders of animals of every grade : animal means a breathing crea- 
 ture, from the Latin anima— breath. 
 
 The Hebrew, after having often used its two words nphsh hie together,uses 
 most often its one word nphsh to express what its two words nphsh hie 
 signify. The first instance of its use of the one word nphsh is in Levit. 
 11 :46 before cited. In that v. it gives first, and of every nphsh hie which 
 
83 
 
 creepeth in waters, and then gives, and every nphsh — breath — soul — 
 which crawleth on this earth : The Douay gives no word for the single 
 word nphsh in the verse : The Ital. gives, first, every animal living, and 
 then gives every animal : The E. V. gives, first, every living creature, 
 and then, every creature. 
 
 And so, our ecclesiastics, after using their words immortal soul suffi- 
 ciently, use their word soul alone, leaving their word immortal to be un- 
 derstood. 
 
 In Prov. 12 : 10, we have, Heb., carethfor a just, nphsh — breath— soul — 
 
 of beast of him : Douay The just regardeth the lives of his beasts : 
 
 Ital the life of his beast : E. V A righteous man regardeth the life 
 
 of his beast. 
 
 Under nphsh, Ges. says : specially nphsh is, a man, a person : "if any 
 soul — nphsh ^ i. e. says he, if any one sin," citing Levit. 5 : 1, 2, 4, 15, 17: 
 "seventy"" nphsh — souls — came out of the loins of Jacob,'' citing Exod. 
 1:5; and citing Exod. 16 : 16, where the Heb. has its word nphsh, for 
 which the Douay there gives, souls : the Ital. persons ; and the E. V. 
 persons. 
 
 Gesenius takes hie (in nphsh hie) to be the genitive (by position) of the 
 noun hie — life ; and for nphsh hie — breath of life, gives, animal of life, i. e. 
 says he, endued with life, "living creature," eiting under nphsh, Gen. 
 1 : 21, 24 ; 2 ; 7 ; 2 : 19, and other passages ; and in Gen. 1 : 24 and 2 : 19, 
 the Douay gives, living creature : and the E. V. living- creature. Why 
 not give living creature for the same two Heb. words in Gen. 2:7? 
 
 We will now dispose of Prof. Eadie's word "without." In the Hebrew 
 of the passage in Job, lis used five times, thus : In the first clause, "And 
 I, know I." In the second clause, "I shall see God." In the third 
 clause, "whom I, I shall behold for myself." It is clear that "And I," and 
 "know I," in the first clause, each means the living man Job in his flesb. 
 
 But the Professor asks us to believe, that when Job is made to say, in 
 the second clause of the same passage, " in, or with, or from my flesh / 
 shall see God," / means ''without" my flesh. And that when Job is 
 made to say in the third clause of the same passage, "Whom I, I shall be- 
 hold for myself," I means "without' ' my flesh ! It would be sufficient to 
 say here, that " without " is not at all given as a definition of the Heb. 
 preposition ?n. It is defined by Gesenius, by, with, out of— a clean thing 
 out of an. unclean, citing Job 14 : 4. Noyes there gives, from an unclean. 
 Am. Bib. Un., out of the unclean. And Ges. gives, "to conceive m any 
 one," citing Gen. 19 : 36. I suppose the Professor would agree that m in 
 that v. had better be translated from. To translate m — "without" there 
 would certainly be a miraculous conception ; quite as much so as the 
 Professor's "without" for the same Heb. preposition m, in Job 19 : 26, is. 
 
 To hang upon the single preposition from, given for the Heb. prepo- 
 sition m, in a single verse in Job, the proposition that the Book of Job 
 teaches "the immortality of the soul," — inherent immortality in man, 
 without a pretense that there is any other language or word in the Book 
 
84 
 
 to sustain that tenet, is as absurd as the tenet itself. And strange to 
 say, Eadie himself says, that the word Soul " is used to denote mere 
 animal life," as before given. 
 
 In Job 12:4, Job is made to use him for me. The Heb. is u — him ; 
 Douay, Ital., E. V. and Am. Bib. Un., him: Mr. Noyes gives me : It is 
 analagous to he for I, in Job 13 : 28, and to Job 19 : 25, if the Ital. is right 
 in using egli — he — in that verse. 
 
 The writer of the Book makes Job say, in v. 25 : "And I, know I Be- 
 deemer of me lives." Is that all he meant Job to say of himself? We 
 think he plainly meant that Job should say further of himself : "And I 
 at last upon dust shall be raised." 
 
 The title page for Mr. Noyes' s Job is : 
 
 "A new translation of the Book of Job, with an Introduction, and 
 Notes chiefly explanatory. By George B. Noyes. Second edition. With 
 corrections and additions. 1838." 
 
 In the Introduction he says : "of the alterations in tbe last translation 
 some have been made for the sake of more literal exactness, of the im- 
 portance of which I have a deeper impression than when I began to 
 translate. In other words, I have yielded less to the besetting sin of a 
 translator, a disposition to paraphrase." " In a few cases my judgment 
 is somewhat different from wbatitwas ten years ago, and in others I have 
 received new light from the later researches of the German Hebraists." 
 
 We thus find that Mr. Noyes began to "translate" (or rather to "para- 
 phrase") in 1S28, — forty seven years ago. How much less he yielded to 
 that " sin of a translator" in 1838, the reader will form his own opinion 
 from what will be given from the second edition of his so-called Trans- 
 lation. 
 
 Mr. Noyes must have been quite young when he "began to translate." 
 The world had not begun then, or even in 1838, to complain much that 
 I know of, of the license of paraphrasing the revealed word, so freely in- 
 dulged in the Boman Cath. English versions, and in our authorized E. V. 
 The Christian world of our language has moved since 1838, and within a 
 fdw years past has called so loudly for a translation of the Bible from the 
 originals, without paraphrase, that the clergy have felt obliged to do 
 something in answer to the call. But what they have done is no com- 
 pliance with it. See the preface to this book. 
 
 I extract another remark, a very just one, from Mr. Noyes's Introduc- 
 tion : " That the sentiments of Job, and of the different disputants, as 
 well as those which are represented as proceeding from the lips of the 
 Creator, must all be regarded as the effusions of the poet's own mind, is 
 also too plain to need argument. The whole structure and arrangement, 
 thoughts and language, form and substance of the work must all have 
 proceeded from one and the same mind." 
 
 I now give Mr. Noyes's rendering of the passage, Job 19 : 25, 26, 27: — 
 
85 
 
 25 Yet I know that my Vindicator liveth, 
 And will stand up at length on the earth ; 
 
 26 And though with my skin this hody be wasted away, 
 Yet in my flesh I shall see God. 
 
 27 Yea, I shall see him my friend ; 
 
 My eyes shall behold him no longer an adversary ; 
 For this my soul panteth within me. 
 
 Job 14 : 19, Noyes renders, so thou destroyest the hope of man, i. e. 
 says he in a note, the hope of living again after death. 
 
 We will now see Mr. Noyes's interpretation of the passage Job 19 : 25, 
 26, 27, in a note. He thinks the object of the writer was, to make Job 
 express the firm persuasion that God will-be the vindicator of his integ- 
 rity from the charges of his friends ; that he "will stand upon the earth," 
 as a judge, and decide the cause in his favor ; that " though his body be 
 wasted away to a mere skeleton, yet in his flesh, restored to sound- 
 ness, or before he dies, he shall see God — interposing in his favor, and 
 taking his side in the controversy." 
 
 Noyes then goes into a course of reasoning from which he concludes that 
 "it is probable that the main, if not sole, object of Job's confident expect- 
 ation was, "the vindication of his character by the Deity. 
 
 Noyes then says : that the supposition that Job here expresses 
 his expectation of a resurrection to a life of happiness is unfounded ; 
 and he gives his reasons for this opinion : Though he says under 
 his first reason, " The belief in a future state of retribution would 
 have in some measure solved the difficulty respecting the afflictions of 
 the good, and the prosperity of the wicked. Be says, "that there is no 
 allusion to Christ in the term Redeemer, nor to the resurrection to a life 
 of happiness in the three verses. That this has been the opinion of the 
 most judicious and learned critics for 300 years, such as Calvin, Mercier, 
 Grotius, LeClerc, Patrick, Warburton, Durell, Heath, Kennicott, Doed- 
 erlein, Dathe, Eichhorn, Jahn, DeWette, and many others." 
 
 "We agree that there is no allusion to Christ in the word Redeemer, 
 used in v. 25. And we agree, too, that there is no allusion in the three 
 verses to a resurrection to a life of happiness. This phrase, "resurrection 
 to a life of happiness]" 1 has been introduced by papists and others who 
 have taught resurrection to a life of misery. Strike out that blasphemous 
 tenet and there is no need of or sense in the words, to a life of happiness, 
 added to resurrection — living again— from the grave. There is no such 
 language in Scripture as "resurrection to a life of happiness. ," Job, and 
 all other Scripture, teaches the resurrection of the just — of them who shall 
 be accounted just, and the life of the resurrected just will certainly be a 
 happy life. 
 
 Noyes says : " Dr. Stock supposes that Job expected to die, and to be 
 raised again to life in this world, to see his innocence vindicated, and his 
 calumniators punished." [Of course to die again, Doctor.] And Noyes 
 
86 
 
 adds : If we even suppose hira to have had his death in view, there is 
 not the slightest reason to believe that he referred to "a general resurrec- 
 tion," but only that he should be restored by the power of God to this 
 world, [of course to die again. ] 
 
 Again we agree with Mr. Noyes, that there is no reference in the pass- 
 age to u a general resurrection." This is another phrase introduced by 
 those who have taught the tenet that all are to be raised from the dead, 
 the just and the wicked ; the latter to an eternity of woe. 
 
 Noyes says, at foot of page 122 of his Job, that chap. 14 renders it 
 highly probable, either that Job had no belief in the resurrection of the 
 dead, or in a future state of existence equally desirable with the present 
 life ; or that the author of the poem excluded from it all regard to a fu- 
 ture state, as inconsistent with its plan and design. That it contains 
 several assertions of man's utter annihilation. It is true, says Mr. Noyep, 
 that if we make some allowance for his language of strong emotion, we 
 may suppose that he had some vague notions of the existence " of the 
 disembodied spirit," [another of orthodoxy's invented phrases,] in a half 
 conscious, inactive state, in the interior of the earth, [a disembodied — 
 immaterial spirit — confined in the interior of the earth ! How about 
 that, Mr. Noyes ? That wouldn't do for Modern Spiritism,] such, for in- 
 stance, as prevailed among the ancient Greeks, but more gloomy and less 
 definite ; an existence wholly undesirable, and offering no equivalent for 
 the loss of present enjoyments and of the present life : Here he refers us 
 to chap. 10 : 21, 22 : Eead them in the E. V. " These verses," says 
 Noyes, "contain a description of sheol, or hades, the under-world, the 
 place of all the dead." He proceeds to say, " It is almost impossible for 
 the human soul to conceive that its consciousness will be wholly lost ;" 
 for which he refers us to ch. 14 : 22, and his note thereon. But before we 
 give that we ask Mr. Noyes whether he ever had such a concussion of his 
 brain as stopped the circulation of blood in it ; and if so, whether his 
 consciousness was not lost. Chap. 14 : 22, in the E. V. is, But his flesh 
 upon him shall have pain, and his soul within him shall mourn. (See 
 the verse in this book.) Noyes's note upon it is at page 133. He says : 
 " By a bold but not unnatural personification, the dead man in his grave 
 is represented as conscious of his own miserable condition, and of that 
 alone." [And is the dead man conscious of anything because by person- 
 ification he is represented as conscious of his own miserable condition ?] 
 
 Noyes then proceeds to say: "The separate existence of the soul 
 seems to be implied in the distinction which is made between sheol and 
 the grave ; the former being represented as a vast subterranean cavern, 
 where all the spirits of the dead dwell together." Now the reader of 
 this work will see, that shaul — sheol, wherever it occurs in Job and in all 
 other Hebrew Scripture, and the Greek hades in the Old and New Testa- 
 ments, means the grave. There is no such distinction as Mr. Noyes sug- 
 gests. His language, "a subterranean cavern where all the spirits of the 
 dead dwell together," shows that he is absolutely possessed by Ortho- 
 
87 
 
 doxy's spirits, or by some spirit escaped from ^the cavern, and not yet 
 successfully materialized by any spiritist medium. 
 
 His own renderings of shaul prove that there is no such distinction. 
 Shaul occurs seven times in Job, as follows : "We give Noyes' rendering in 
 each place, and the rendering of the Am. Bib. Un. in each. Job 7:9, 
 Noyes, grave ; Am. Bib. Un., under-world. Job 11 : 8, Noyes, hell: Am. 
 Bib. Un., the under-world. Job 14 : 13, Noyes, under-world: Am. Bib. 
 Un. the same. Job 17 : 13, Noyes, grave : Am. Bib. Un., underworld. 
 Job 21 : 13, Noyes, grave : Am. Bib. Un., under-world. Job 24 : 19, 
 Noyes, grave : Am. Bib. Un., underworld. Job 26 : 6, Noyes, u?ider- 
 world : Am. Bib. Un. the same. What has become of Mi". Noyes's "dis- 
 tinction between shaul — (he writes it sheol) — and the grave." He must 
 have forgotten himself. 
 
 Mr. Noyes then proceeds to say : " The belief in some sort of existence 
 of the soul after death seems also to be implied in the credit which the 
 ancient Hebrews gave to the art of necromancy," citing 1 Sam. 28 : 3 to 
 10. This is too much. In that chapter a cunning female ventriloquist 
 necromancer, called a witch, pretends to communicate with the dead, and 
 has the power to support her pretensions by making her ventriloquist 
 voice appear to come from the ground. And the witch herself tells Saul, 
 (she pretending not to know him, though in 1 Sam. 9 : 2 we are told, in 
 the E. V., "from his shoulders and upwards he was higher than any of 
 the people," ) that he had cut off all those that have familiar spirits, and 
 the wizards out of the land ; and asks him, "wherefore then layest thou 
 a snare for my life, to cause me to die ?" And in v. 10, " Saul sware to 
 her by the Lord, saying, As the Lord liveth, there shall no punishment 
 happen to thee for this thing." Saul himself had condemned the con- 
 sulting of witches and wizards and necromancers as a superstition. And 
 yet Mr. Noyes thinks that "the separate existence of the soul" may be 
 "implied" from such a superstition. This matter of the "Witch of En- 
 dor is more fully exposed in " The Theology of the Bible," page 412 
 and following. Mr. Noyes then says: " But the language of this chap- 
 ter" (ch. 14) "appears to be wholly inconsistent with the supposition 
 that Job had any expectation of a desirable existence after death. " It 
 was reserved for the Prince of Life, the author and finisher of our faith, 
 to bring the glad tidings of great joy to the aching hearts of men,— to 
 bring life and immortality to light." Here we see that Mr. Noyes adopts 
 the faulty rendering by the E. V., and by Albert Barnes, D. D., of Phil- 
 adelphia, since deceased, of 2 Tim. 1 : 10 ; (see page 326 of the work just 
 cited.) Mr. Barnes says: " I have seen no evidence, I now see none, of 
 the immortality of the soul as derived from human reasoning which 
 would be satisfactory to my mind ; and my belief that the soul will exist 
 for ever is founded on the fact that ' life and immortality are brought to 
 light through the Gospel.' " The reasoning of Plato on the subject, in 
 the Phsedo, has done nothing to convince me on that point, nor have I 
 met with any reasoning, apart from the statements of the Bible, which 
 
88 
 
 would convince me, or which would give support or consolation to my 
 aching mind when I think on this great subject." The immortality of 
 the soul spoken of by Mr. Barnes is, inherent immortality in man ; and 
 for his belief in this he puts himself on Paul's language to Timothy, as he 
 would have us understand that language, in 2 Tim. 1 : 10 ; thus discard- 
 ing, as well he might, all the numerous other efforts to find "the immor- 
 tal soul" in the Bible. Mr. Barnes's collocation of the words in that v. 
 is : " life and immortlity are brought to light through the gospel," mak- 
 ing the verse to mean, that through the gospel life and immortality of all 
 is brought to light : The E. V. is, " hath brought life and immortality to 
 light through the gospel." Now the Greek — the original — is, "having 
 brought to light a life and iq^r^fuptibility (equivalent to immortality) 
 through the gospel." What is that the Greek says is brought to Ike f It 
 is, a life and immortality through the gospel, i. e., through belief in the 
 gospel, and of course to those only who believe in the gospel — good 
 tidings — of the Christ come : the phrase here being equivalent to the lan- 
 guage of the same Apostle, — Paul, in Bom. 6 : 23, a life eternal through 
 Jesus Christ. And Mr. Noyes proceeds to say, further: " some critics 
 have endeavored to lessen the force of Job's express denials of a future 
 life, in this chap. ( chap. 14) by the remark that he only meant that he 
 could not hope to live again in the present world; but that he might still 
 have believed that he should exist hereafter in a better world." "I 
 admit," says Mr. Noyes, " that a second life in this world was what he 
 intended to deny ; but I think it was because the idea of a desirable 
 existence in any other place had never entered his mind." "If, as he 
 asserts, the hope of living again in this world would have afforded him 
 consolation and comfort under his afflictions," (where does Mr. Noyes 
 get this from), then surely the hope of a happier state of being than the 
 present life might have afforded him still greater comfort and consola- 
 tion. How can it possibly be accounted for, <says Mr. Noyes, that he 
 should sink in despair because he could not hope to enjoy the doubtful 
 good of living again in this world of sin and misery, whilst (i. e, if) at 
 the same time he believed in the existence of a world of happiness 
 and purity, to which the righteous were to be admitted?" He says: 
 see note upon ch. 19 : 25, [we have given that.] He says: "In 
 chap. 10 : 21, 22, we have a description of the place where Job expected 
 to be after death ; see the E. V. We have given five different English 
 versions of the passage in Job 19 : 25, 26, 27, namely, the Douay, Profes- 
 sor Eadie's, Mr. Noyes's, the E. V. and the Am. Bib. Union. The last 
 named is the only one that gives the peculiar construction of the Hebrew 
 verse : thus : " But I, I know my Redeemer lives, and in after time will 
 stand upon the earth, or, on the dust." It does not insert he. Who will 
 stand up on the earth, or dust ? I, certainly, (Job). It is the nominative 
 to will stand up. And the Latin gives, I shall be raised up : The Douay 
 
 I shall rise out of the earth : Ital si levera—(the Ital. passive) — 
 
 shall be raised up upon the dust: the Ital. inserts egli — he, which the 
 
89 
 
 construction of the verse shows means Job himself, just as the Ital. cos- 
 tut — this man, in Job 13 : 28 means, where the margin tells us that 
 he means I. The marginal note to the E. V. word he, in that v. is : 
 "This man, a form of expression both in Greek and Hebrew for 7." 
 The Heb. in that verse is : And etia he- (i. e. Job himself; ) and Ges. 
 cites several passages in which eua is used for himself; The Greek in 
 
 Job 13 : 28 is, " Who (i. e. Job himself) is," &c. Latin Who am to 
 
 be consumed, &c. : Douay Who am to be consumed as rottenness : 
 
 Ital costui — this man : E. V he, as a rotten thing consumeth. 
 
 Mr. Noyes makes no pretension that the passage in Job 19 : 25, 26, 27, 
 or any other passage in the book teaches " The immortality of the soul." 
 If he had thoroughly repented of the sin of paraphrasing, and given his 
 talents to a literal translation of scripture, he would, we think, have 
 become willing to accept the doctrine which the Book clearly teaches, 
 namely, the resurrection of the just— of them who shall be accounted 
 just, and of them, only, to a life eternal : the same doctrine that Paul, 
 centuries after, taught in Eom. 2:7," To them who by patient continu- 
 ance in well doing seek iox glory and honour and immortality," a life 
 eternal, (i. e. immortality.) 
 
 One more version of the passage remains to be given, namely, that of 
 the Septuagint— the Greek version of the Old Testament, " so-called 
 because it was the work of seventy, or rather seventy-two interpreters." 
 It was made in the third century before the Christian era." 
 
 We now give a translation of the Greek of the passage, — Job 19 : 25, 
 26, 27 : 
 
 25 I know, but, that eternal is he who deliver me is to upon earth, 
 
 26 To make stand up again the skin of me which going patiently 
 through these ; for, but, of the Lord these with me are to be brought to 
 an end : 
 
 27 Which 1 in myself know, which the eye of me has seen, and not 
 another ; all, but, with me brought about together in bosom : 
 
 In a work I have but lately seen, the title page of which is: "The 
 Septuagint version of the Old Testament with an English translation ; 
 and with various readings and critical notes ;" (It is not said by whom ;) 
 Published in London ; the passage in the Greek is rendered in English 
 thus : 
 
 25 Eor I know that he is eternal who is about to deliver me, 
 
 26 And to raise up upon the earth my skin that endures these sufferings: 
 for these things have been accomplished to me of the Lord ; 
 
 27 Which I am conscious of in myself, which mine eye has seen, and 
 not another, but all have been fulfilled to me in my bosom. 
 
 There is nothing in the Greek of the passage giving the least counte- 
 nance to the idea that "the Deity" is to stand up on the earth : or to the 
 idea that the passage teaches " the immortality of the soul," as Professor 
 Eadie tries to make it teach by his substituted word " without." 
 8 
 
90 
 
 Professor Eadie says : " The Scriptures evidently distinguish between 
 the spirit and soul," and cites 1 Thes. 5 : 23 ; Hebrews 4 : 12. He then 
 says : " The word which we call soul is used to denote mere animal life, 
 or the seat of sensations, appetites and passions,'' citing Gen. 1 : 20, and 
 saying: " There the word translated life is the same with that which is 
 elsewhere translated soul." [The Heb. word there is nphsh, one of th<* 
 definitions of which is, life.] The Greek word uniformly used for the 
 Heb. nphsh is psuehe, and life is one of the definitions given ofpsuche. 
 
 Our E. V. of 1 Thes. 5 : 23 is : " And the very God of peace sanctify 
 you wholly ; and / pray God your whole spirit and soul and body be 
 preserved blameless unto the coming of our Lord Jesus Christ." That 
 coming was then expected soon, as we learn from other parts of the New 
 Testament also. 
 
 It is plain that " your whole spirit and soul and body," in the second 
 clause, make up the " you," — the living man, in the first clause. 
 
 The Professor says, that, as " soul is used to denote mere animal life 
 which we have in common with brutes," " it may be inferred that it 
 must be spirit which was created in the likeness or image of God, and 
 which raised man above the brutes that perish, and makes him a rational 
 and accountable being." 
 
 And does the Professor gravely ask us to infer that the word spirit used 
 in the E.V. of this verse must mean " immortal spirit," " immortal soul ?" 
 that the E. V. word spirit in the verse teaches the immortality of the 
 soul," which Pope Leo tenth, in A. D. 1513, decreed to be an article of 
 Christian faith ? " Can it be possible, Professor, that there is no better 
 ground in all scripture for a tenet on which your entire system of religious 
 teaching rests ? It is even so. And if there was any better ground in 
 Scripture for the tenet "immortal spirit," surely the Professor would not 
 have been content to infer it from the E. V. word spirit in 1 Thes. 5 : 23, 
 used in connection with its words soul and body, as he evidently intends, 
 though he does not say so in words. 
 
 The Professor says : " We cannot comprehend the exact connection 
 and relation of the various parts of our being ; " ( alluding to the words, 
 " spirit and soul and body," in 1 Thes. 5 : 23 ; ) " but that they exist is 
 the declaration of Scripture." And he has before said : " The Scriptures 
 evidently distinguish between the spirit and soul." And certainly they 
 do when the words spirit and soul are used in such connection as in 1 
 Thes. 5 : 23, and Heb. 4 : 12, the only verses in all Scripture where they 
 are so used. But does that prove that the word spirit used in these 
 verses means " immortal spirit,"— teaches the tenet— inherent immortal- 
 ity in man ? 
 
 The Professor himself has told us that in Gen. 1 : 20, the word else- 
 where translated soul is translated life : so that we have only to read in 
 1 Thes. 5 : 23, the spirit and life and body, to show the distinction there 
 made between spirit (the Latin spiritus— breath) and life. The substitu- 
 
91 
 
 tion of his own word life, for the Douay word soul, the Ital. and Latin 
 word anima, andtheE.V. word soul, makes plain both the verses he cites. 
 
 The Greek words in 1 Thes. 5 : 23 are pneuma and psuche and soma. 
 Pneuma is denned by the Greek Lexicons breath, from the Greek verb 
 pneo — to breathe : psuche is the Greek word for the Heb. nphsh ; and an- 
 ima is the Latin and Ital. word for the Heb. nphsh. The Heb. word hie 
 is defined by Gesenius, first, life ; "then, equivalent to nphsh No. 2, vital 
 power:" and for nphsh No. 2, he gives " life, vital principle," and for 
 ruh, he gives, first, spirit, breath ; and second, " equivalent to ??phsh No. 
 2, psuche, anima, the vital principle ; " and Luther gives, the life principle ; 
 and Anthon's Latin Diet, for anima, gives, "animal principle of life." 
 And the Greek word soma in the verse is defined, "body, living body, 
 person, man." And the two other Greek words in Hebrews 4 : 12, are 
 psnche and pneuma, life, or, vital power, and breath. 
 
 Now I think that but for a certain " mental tendency" the Professor 
 might have got the idea, that there is in the breathing and thereby living 
 creature a vital principle back of the act of breathing which impels 
 breathing, without volition — act of will ; else the first sleep would be the 
 last. In sleep the breathing creature would forget to do the act of will. 
 He might have got the idea, that the internal organism, — the lungs, 
 heart, liver, blood, and its circulation — is such that when set in motion 
 by the inbreathed breath of lives, it continues to work of itself without 
 the act of will. And having got this idea he would have been able " to 
 comprehend the connection and relation of the various parts of our 
 being," spoken of in the two verses cited by him, without imagining that 
 they gave any support to the tenet — "the immortal spirit." He might 
 have been content \>o read the verse in 1 Thes. 5 : 23, "And the very 
 God of peace sanctify you wholly ; and your breath (by which you live,) 
 and the vital principle (which impels it,) and your living body (which 
 lives by both) may be preserved until the coming of our Lord Jesus 
 Christ :" And to read correspondingly the verse he cites from Hebrews. 
 
 How is it that men will attempt such frail support of a tenet which, if 
 true, we might expect to find plainly taught on almost every page of the 
 Bible ? "Who is answerable for the astounding fact, that almost without 
 exception all believe that the Bible abounds with the language — "immor- 
 tal soul," — "immortal spirit," — when no such language is to be found in 
 it, or in any translation of it ? It has been so long the language of the 
 pulpit, that it has been taken for granted that it is the language of the 
 Bible. There is another far-reaching question that may well be put 
 here : By what potency was brought about the amazing fact, that the 
 languages in which the revealed word of God is written became dead lan- 
 guages, and are classed even by so-called orthodox writers as dead "lan- 
 guages." Think of it, reader : The languages in which the revealed 
 word of God is written, dead languages ! ! By what potency ? ! The 
 great Apostasy,— departure from the faith of the primitive Christians,— 
 Komanism, is that potency. By its system of proscription translation 
 
92 
 
 from the originals was denounced as heresy, and punished with death. 
 Professor Draper of the city of New York in his work on the Intellect- 
 ual Development of Europe, pages 469, 470, says : that in 1470, when 
 the Greek and Hebrew threatened to take from the Latin language the 
 sacred character with which Eomanism had clothed it, the ecclesiastic, 
 with a quick and jealous suspicion, soon learned to detect a heretic 
 from his knowledge of the Greek and Hebrew. That the Eomish clergy 
 could not conceal their dread at the incoming of the Greek : and 
 could not speak without horror of the influence of the Hebrew." And 
 page 484, he says, " the study of the Greek and Hebrew was recog- 
 nized by all parties to be dangerous to the Latin system." And the 
 attempt about that time made to revive the Hebrew and the Greek 
 seems to have been crushed. 
 
 The first translation of the Greek (the original) of the New Testament 
 into English was made by William Tyndal, " who had studied both at 
 Oxford and at Cambridge, and was, for a time, a preacher at St. Dun- 
 stan's church near Temple Bar, London." "He soon became an object 
 of suspicion as a favorer of the reformation." " He retired to Flanders, 
 where he could pursue his purpose of translating the Bible, and avow his 
 opinions on points of religion with greater personal safety." "What ! 
 It is even so, reader. For long centuries a man could not even in England 
 translate the Bible from the originals into English with personal safety. 
 
 At Antwerp, A. D., 1526, Tyndal published his translation of the 
 New Testament ; but all the copies were rapidly bought up by Bishop 
 Tonstal and burned at Paul's cross before a year had elapsed. 
 
 Tyndal published a translation of the Hebrew of the Pentateuch into 
 English in A. D. 1530. In translating the remainder of the Old Testa- 
 ment he was assisted by Miles Coverdale, afterwards Bishop of Exeter, 
 but seems himself to have advanced only to the end of Nehemiah at the 
 time of his imprisonment. The Tyndal and Coverdale complete trans- 
 lation of the Bible into English was printed in A. D. 1585, at Zurich. 
 " Coverdale, assisted by John Eogers, who corrected the press, revised 
 the whole of Tyndal's work before they reprinted it." 
 
 Tyndal died a martyr, October 7, 1536. "He was first strangled and 
 afterwards burned at Tylford Castle in Flanders, at which place he had 
 previously suffered a cruel and tedious imprisonment." 
 
 " The second complete Protestant Bible in English was that of John 
 Eogers, who had assisted Coverdale. It was printed at Hamburgh, as is 
 supposed, though it bears date, London, A. D. 1537.'' This John Eogers 
 was " the first martyr in the reign of the Papist Queen Mary of England." 
 
 " Coverdale prudently remained abroad till the accession of Queen 
 Elizabeth." 
 
 I suppose there are thousands in this country who have never read this 
 horrid tale ; and it would not be at all surprising that by many such it 
 should be thought to be a baseless fiction. But perhaps they may come to 
 believe in its reality when they recollect, that even at this late day in the 
 
93 
 
 nineteenth century ecclesiastics decline to give or direct to be made, a 
 version from the original scriptures except " on the basis of the common 
 and earlier English versions." How early the American Bible Union 
 meant by the word "earlier" (earlier English versions) on the title page of 
 their Job, we are not told. They certainly did not mean the earliest 
 translations of Scripture into English, for those translations repudiated 
 the dogma " immortal soul, — spirit," and the authors of them were put to 
 death as heretics. The language of the rule prescribed by the Am. Bib. 
 Un. as a guide for the revisers employed by them is more definite, — " The 
 common English version must be the basis of revision." 
 
 CHAPTER XX. 
 
 1 And answered tsuphr that nomti and said : 
 
 2 Nevertheless thoughts of me lead me to answer, and 
 because of hasting of me within me : l 
 
 3 Admonition of reproach of me I have heard, and 
 breath 2 from understanding of me shall answer for me : 
 
 4 Whether this knowest thou from perpetuity of time, 
 from to put man upon earth: 
 
 5 That shouting for joy of wicked short, yea joy of 
 impious so long as to wink: 
 
 6 Though go up to heavens height of him, and head of 
 him to cloud reach: 
 
 7 As dung 3 of him to eternity he shall perish ; they 
 who had seen him shall say: where he: 
 
 8 As dream he shall fly away and not shall they find 
 him, yea, he shall flee away as vision of night: 
 
 9 Eye has seen him but not shall it add, and not again 
 shall behold him place of him: 
 
 1. i. e., says Ges., under hush, citing this v., on account of the emotion 
 by which I am moved. 
 
 2. Heb. ruh — breath : Douay spirit ; Ital spirito; E. V spirit ; 
 
 Am. Bib. Un spirit ; Noyes and my understanding enableth me to 
 
 answer. 
 
 3. So Ges., under gll— dung ; and he adds : "as to this comparison, by 
 which ignominious destruction is denoted, see 1 Kings 14 : 10. The 
 same Heb. word is used there ; and the Douay, the Ital., and the E. V. 
 there is dung : The Am. Bib. Un. in Job 20 : 7 is, "according to his 
 greatness so shall he perish for ever." 
 
94 
 
 10 Children of him shall seek favour of weak, and 
 hands of them shall restore substance of them: ■ 
 
 11 Bones of him are full of youth of him, 2 and with 
 him upon dust it shall lie down: 3 
 
 12 Though be sweet in mouth of him evil, though he 
 hide it under tongue of him : 
 
 13 Though he use it sparingly and not let loose it ; 
 keep back it in middle of palate of him : 
 
 14 Food of him in intestines of him is perverted, gall 
 of asps in entrails of him : 4 
 
 15 Riches he swallowed down and he shall vomit up 
 them ; from belly of him will drive out them God: 
 
 16 Poison of asps he sucked ; shall kill him tongue of 
 viper: 
 
 17 Not shall he look upon streams, streams of rivers of 
 milk and honey: 
 
 18 Caused to restore fruit of labor, and not shall he 
 swallow down ; as wealth of exchange of him, and not 
 shall he rejoice: 
 
 19 For he broke in pieces poor ; of weak, house he 
 plucked away and not rebuilt: 
 
 1. Ges., under rtse, citing this v., renders, "his children shall seek 
 the favor of the poor, i. e., says he, conciliate the poor, by restoring the 
 
 goods taken from them ; Douay His children shall be oppressed with 
 
 want ; Ital His children shall endeavour after the favour of the poor, 
 
 and their hand shall restore that which he shall have ravished from them : 
 Am. Bib. Un His sons the weak shall oppress. 
 
 2. Ges., under olumim, says : It is used poetically for juvenile strength ; 
 and he cites this v. and renders, '•''Although his bones are full of juvenile 
 strength," as well rendered, says he, by the Septuagint, Chaldee and 
 Syriac. 
 
 3. i. e., says Ges., under ol, citing this v., "in the grave, where the 
 
 dead both lie upon the dust and under it ; " Am. Bib. Un it shall lie 
 
 down with him in the dust; Noyes but they (his bones) shall sink 
 
 with him into the dust. 
 
 4. Douay within him; Ital in entrails of him ; E. V.... within 
 
 him ; Am. Bib. Un within him. 
 
95 
 
 20 So that not knew he tranquility in belly of him ; ■ 
 in things desirable of him not shall he be smooth: J 
 
 21 Xot was there survivor 1 to devouring of him; 
 therefore not shall he possess welfare of him: 
 
 22 In fullness of redundance of him, it shall be narrow 
 to him ; every hand of wretched comes upon him: * 
 
 23 It shall be at filling belly of him God shall send 
 out upon him heat of nostril of him, and shall pour down 
 upon him with food of him: ; 
 
 24 Should he flee from weapon of iron, would pierce 
 through him bow of brass : 
 
 25 Draw he out, and goeth it forth from middle, and 
 lightning ■ from gall of him: shall fall upon him terrors: 
 
 26 Every darkness : is laid up for treasures of him ; 
 shall devour him fire not blown ; it shall feed upon sur- 
 vivors in tent of him : s 
 
 27 Shall disclose heavens depravity of him, and earth 
 shall stand up against him: 
 
 28 Shall go away produce of house of him, wealth 
 scraped together, 9 in day of nostril of him: 
 
 1. Douay, ItaL and E. V., belly : Am. Bib. Un., in his bosom. 
 
 I i. e., at ease; Am. Bib. Un of all his delights he shall saYe 
 
 nothing. 
 
 3. Used of things, says Ges. under shrid^ citing this v. Am. Bib. Un. 
 His greedy appetite nothing escaped. 
 
 4. Ges., nder */, citing this v., renders, li e~z:~ =rr : ki ::' :_t -?t _t i 
 comes upon him," L e., says he, whatever usually falls upon the wretch- 
 ed : Douay every sorrow shall fell upon him. 
 
 5. Ges., under Ihum, citing this v., renders, " and he shall rain upon 
 
 them with their food." Am. Bib. Un and shall rain his food upon 
 
 them; Noyes....and shall rain it (his anger) down upon him for his 
 food. 
 
 6. Poetically, says Ges., for the glittering sword itself, citing this v., 
 under brq. 
 
 7. Ges., under tsphn, gives, "every Liisizrrne."' ;:::__ 
 
 8. See v. 7. and note to it. 
 
 . 5: G-c-;.. -juiier r^. :i:±^ iliis v. 
 
96 
 
 29 This, portion of man wicked from God, and lot said 
 of him from God : 
 
 CHAPTER XXI. 
 
 1 And answered Job and said : 
 
 2 Hearing hear words of me, and let be these, 1 consol- 
 ations of you : 
 
 3 Bear with me and I will speak, and after have spoken 
 I, mock you: 
 
 4 Whether I with man quarrel of me, and whether not 
 should be short breath 2 of me : 
 
 5 Turn eyes to me and be astonished and put hand 
 upon mouth: 
 
 6 Even when remember I, also am terrified I, and 
 taketh hold of flesh of me horror : 
 
 7 Wherefore wicked, live they, be old they, even be 
 strong they of wealth : 
 
 8 Seed of them set up to faces of them, and they which 
 spring forth from them to eyes of them : 
 
 9 Houses of them secure from fear, and not rod of God 
 upon them: 
 
 10 Cow of him lets pass, 3 and not casts away ; deliver- 
 eth 4 heifer of him and not maketh abortion: 
 
 1. The Heb. is zat, feminine of ze — this : Ges., under ze, says .satf stands 
 also for the plural : Am. Bib. Un and let your consolations be this. 
 
 2. Heb. nih — breath. In the Hebrew, to be of short nth — breath, and 
 to be of short nphsh— breath, is to be impatient. Ges., under qtsr, cites 
 Numb. 21 : 4, where the Heb. is, was of short nphsh — breath — that peo- 
 ple: and Judges 10 : 16, where it is said of Jehovah, was short nphsh — 
 breath — of him. The Douay of Job in 21 : 4 is, that I should not have 
 
 just reason to be troubled. Ital Why should not I be pressed in my 
 
 spirito. E. V Why should not my spirit be troubled. Am. Bib. 
 
 Un Wherefore should I not be impatient? And Ges. cites Pro v. 14 : 
 
 29, where the Heb. is, of short ruh — breath ; and the Douay is. . . .he that 
 is impatient : E. V hasty of spirit. 
 
 3. Ges., under obr, citing this v., says : a female is said to let pass, to 
 conceive seed. [The Heb. "lets pass" gives the true idea.] 
 
 4. The young from the womb, says Ges., under phlth, citing this v. 
 
97 
 
 11 They cast forth like small cattle * sucklings of them, 
 and brought forth of them dance: 
 
 12 They lift up 2 with timbrel and harp, and rejoice to 
 sound of pipe: 
 
 13 They spend in good, days of them, and in wink 
 grave 3 they go down : 
 
 14 And they say to God : Depart from us, for knowl- 
 edge of ways of thee not desire we: 
 
 15 What, Almighty, that we should serve him, and 
 what should we be profited, that we should assail him: 
 (with prayers, says Ges., under phgo.) 
 
 16 Lo, not in hand of them welfare of them : counsel 
 of wicked let be far off from me : 
 
 17 How often 4 is lamp of wicked put out, and cometh 
 upon them heavy misfortune of them ; pains of them 
 allotted in anger of him : 
 
 18 How often are they as straw to face of wind, 5 and 
 as chaff driven away of whirlwind : 
 
 19 God, will he lay up for children of him wickedness of 
 him: Let him requite to him that he may know: 
 
 20 Let see eye of him calamity of him ; and of wrath 
 of Almighty let him drink: 
 
 21 For what matter to him about house of him after 
 him, when number of new moons of him are cut off: 6 
 
 1. i. e., says Ges., under tsan, sheep and goats. 
 
 2. Ges. under nsha, citing this v., renders, "they lift up the voice," 
 i. e., says he, they sing, "to the sound of timbrel and harp." 3 
 
 3. Heb. shaul: Douay they go down to hell : Ital into the sep- 
 ulchre : E. V to the grave : Noyes to the grave : Am. Bib. Un... . 
 
 to the underworld. 
 
 4. i. e., seldom, says Ges., under kme, citing this verse. Under nr— 
 lamp, he says : It is figuratively applied in various ways, as, to happiness, 
 and to glory, citing passages. The verse is an interrogation : the Heb. 
 has no interrogation mark. 
 
 5. Heb. ruh— wind. The Ital. and Noyes, and the Am. Bib. Un., 
 righlty put an interrogation mark at the end of this verse also. 
 
 6. i. e., finished, ended, says Ges., under htsts, citing this v., spoken, 
 says he, of the m@nths of one's life. 
 
98 
 
 22 Whether to God would one teach knowledge, see- 
 ing that he the exalted judges: 
 
 23 This 1 dies in bone of integrity of him, wholly 
 tranquil and secure: 
 
 24 Resting places of cattle of him full of milk, 3 and 
 marrow of bones of him watered : 8 
 
 25 And that 4 dies in breath 6 bitter, and not has eaten 
 that which is good: 
 
 26 Alike 6 upon dust they lie down, and worm covers 
 over upon them: 
 
 27 Lo, I know projects of you, and counsels upon me 
 you would oppress: ' 
 
 28 For you say: where house of tyrant 8 and where 
 tent of dwelling places of wicked: 
 
 29 Whether not should you ask them that go by the 
 the way, and signs of them you will not be ignorant of: 9 
 
 30 Though in day of calamity 10 may be spared wicked, 
 in day of outpourings u they shall be borne : 12 
 
 1. Ital., costui— this man: see the Ital. in Job 13 : 28. 
 
 2. Douay.... His bowels are full of fat: Ital His pails are full of 
 
 milk : E. V His breasts are full of milk : Noyes His sides are full 
 
 of fat : Am. Bib. Un the same : Ges., under othin, citing this v., ren- 
 ders, " The resting places of his cattle abound with milk." 
 
 3. i. e., says Ges., under shqe, is fresh vigorous : Douay.. . .his bones 
 
 are watered with marrow: See E. V., Noyes And his bones are 
 
 moistened with marrow : Am. Bib. Un. . . .and the marrow of his bones 
 is moistened. 
 
 4. i. e., another. 
 
 5. Heb. nphsh— breath— bitter : Douay in bitterness of soul: Ital. 
 
 .... in bitterness of mind : See E. V. : Am. Bib. Un in bitterness of soul. 
 
 ,6. The two spoken of in verses 23 and 25. 
 
 7. i. e., says Ges., under kms, citing this v., counsels with which you 
 wish to oppress me. 
 
 8. So Ges., under ndlb, citing this v. and Isai. 13 : 2. 
 
 9. i. e., says Ges., under ?ikr, citing this v., you will readily know who 
 it is they point out as if with the finger. 
 
 10. So Ges., under aid, citing this v. and Ps. 18 : 19. 
 
 11. Heb. obrut (plural olobre) — outpourings, i. o., says Ges., of anger; 
 hence, says he, used of wrath itself as poured out, citing Isa. 14 : 6 ; 10 : 6. 
 
 12. Heb. iublu, passive of the Heb. verb tbl— to bear, carry,— they shall 
 
99 
 
 31 Who will tell to f^pe of him way of him, and what 
 he has done who will requite to him: 
 
 32 And he to graves is borne, 1 and^in sepulchral heap 
 shall watch: 2 
 
 33 Sweet to him clods of valley, and after him all men 
 will draw, as before him not number: 3 
 
 34 And how can you cause me to draw breath : 4 and 
 answers of you remain perfidy : 
 
 be borne— carried ; and Ges., under ibl, renders, "be borne," as to tbe 
 the grave, says be, citing this v. and v. 32, where the same verb ibl is 
 used : The Douay of the v. is : Because the wicked man is reserved to 
 the day of destruction and he shall be brought to the day of wrath : the 
 E. V. is, That the wicked is reserved to the day of destruction ? They 
 shall be brought forth to the day of wrath : [Better Eomanism than even 
 the Douay gives :] Noyes . .. .That the wicked is spared in the day of 
 destruction, and that he is gone to his grave in the day of wrath ? Am. 
 
 Bib. Oh That the wicked is kept unto the day of destruction ; they 
 
 are brought on to the day of wrath. . 
 
 1. The Heb. here is the same verb ibl, iubl—ia borne : Douay, he shall 
 
 be brought to the graves : Ital Then afterwards he is carried to the 
 
 sepulchre: E. V yet he shall be brought to the grave: Am. Bib. 
 
 Un And he, to the graves is he borne away. 
 
 2. So Ges., under gdish and shqd, citing this v. under each : Figurative 
 says he under shqd, citing this v., and Jer. 31 : 28 ; 44 : 27 ; Dan. 9 : 14 : 
 
 Douay and shall watch in the heap of the dead : Ital and not waits 
 
 more to other than to the grave : The E. V. of the v. is, yet he shall 
 
 be brought to the grave, and shall remain in the tomb : Am. Bib. Un 
 
 and watch is held over the tomb : Noyes renders the v., " Even this man 
 is borne with honor to the grave ; yea, he still survives upon his tomb." 
 
 3. i. e., innumerable : the Douay of this v. is, He hath been acceptable 
 to the gravel of Cocytus, and he shall draw every man after him, and 
 there are innumerable before him. Anthon's Latin Diet, defines Cocytus, 
 " In Mythology, a river in the infernal (lower) regions," citing Cicero 
 and Virgil. It is the Greek kokutos. Liddell and Scott's Greek Lexicon 
 gives for it Cocytus, and defines it, one of the rivers of hell, citing 
 Odyssey 10, 54. The Eoman priesthood, in their apostasy, adopted the 
 system of the Pagan priesthood, by which they subjected the Pagan 
 masses to their rule. That the Eomish priesthood thereby acquired like 
 rule history conclusively teaches. 
 
 4. i. e., be comforted. 
 
100 
 
 CHAPTER XXII. 
 
 w 
 
 1 And answered Aliphaz that tmni and said: 
 
 2 Whether to God can profit man when he profits 
 himself acting prudently : 
 
 3 Whether delight to Almighty that thou shouldst be 
 righteous ; and whether gain, that upright, ways of thee : 
 
 4 Whether from fear of thee will he altercate with 
 thee ; will enter he with thee into right: 1 
 
 5 Whether not wickedness of thee great, and no end 
 to perversities of thee : 
 
 6 For thou hast taken pledge from brother of thee for 
 nothing ; and garment of ragged thou hast stripped off: 
 
 7 Not water languishing hast thou given to drink, and 
 from hungry thou hast kept back bread: 
 
 8 But man of arm, to him this land ; and lifted up of 
 face 2 sat down in it: 
 
 9 Widows hast thou sent away empty-handed, and 
 arms of orphans were broken: 
 
 10 Therefore round about thee snares, and terrifieth 
 thee terror sudden: 
 
 11 Or darkness, not canst thou see, and great multi- 
 tude of waters covers thee: 
 
 12 Whether not God of height of heavens, and behold 
 head 3 of stars, that high : 
 
 13 And thou sayest : How knows God: Whether be- 
 hind thick clouds he can judge: 
 
 14 Clouds a vail to him and not sees he, and vault of 
 heavens 4 he walks upon: 
 
 1. The Heb. word is mshphth, defined, right— that which is just : Dou- 
 ay, E. V., and Am. Bib. Un., into judgment. 
 
 2. i. e., I think, the proud : Am. Bib. Un., the honored one. 
 
 3. Figuratively for highest, says Ges., under rash — head ; Am. Bib. 
 Un. . . .in the height of heaven. 
 
 4. Douay about the poles of heaven: Am. Bib. Un.. .upon the 
 
 vault of heaven. 
 
101 
 
 15 Whether pathway of time long past wilt thou keep, 
 which have trodden men of wickedness: 
 
 16 Who were seized and not time ; * river flowed out, 
 foundation of them: 2 
 
 17 Which said to God: Depart from us, and what 
 could do Almighty to them : 
 
 18 And yet he filled houses of them of good : there- 
 fore, counsel of wicked let be far from me : 
 
 19 Shall behold just and rejoice, and pure shall mock 
 at them: 
 
 20 Whether not are cut off adversaries of us, 3 and 
 that which is left of them consumeth fire: 
 
 [See note to fire at end of chapter.] 
 
 21 Form acquaintance, I pray thee, with him and be 
 safe: by these shall come upon thee welfare: 
 
 22 Receive, I pray thee, from mouth of him instruction, 
 and put words of him in heart of thee : 
 
 23 If thou wilt turn thyself to Almighty thou wilt be 
 built , i thou wouldst thrust away iniquity from tents of 
 thee: 
 
 24 And thou shalt lay on ground ore of gold and sil- 
 ver, 4 yea ore of streams of Ophir: 
 
 1. i. e., before the time, orematurely, says Ges., under ot, citing this 
 verse. 
 
 2. i. e., they have no foundation. 
 
 3. Ges., our adversaries, citing this v. under qim: Am. Bib. Un.... 
 Truly our adversary is cut off. 
 
 4. Ges., under bne, citing this v., says : men are said to be built when 
 set in a fixed abode and in prosperity ; and a woman is said to be built 
 if her house is built, that is, says he, when she has offspring. In Gen. 
 16 : 2, he renders, " perhaps I may be built by her," i. e., says he, I may 
 have children by the aid of this handmaid. He cites also Gen. 30 : 3. 
 
 4. As it is dug out, or cut out from mines, or broken off, says Ges., 
 under btsr, citing this v. ; and he there gives, lay precious metals on the 
 dust; and under ophr, citing this v. again, he gives, " on the ground." 
 The idea is, bring precious metals from the mines to the surface of the 
 
 ground. Am. Bib. Un And cast to the dust the precious ore, and the 
 
 gold of Ophir to the stones of the brooks. 
 
102 
 
 25 And will be Almighty precious ores to thee, and 
 money of treasures to thee : * 
 
 26 So that then in Almighty thou mayst delight thy- 
 self. 
 
 27 Thou canst pray to him and he will hear thee, and 
 vows of thee thou canst pay: 
 
 28 And thou canst decree thing and it will come forth 
 to thee ; and on ways of thee will shine forth light: 2 
 
 29 When they act humbly 3 then thou commandest 
 lifting up ; 4 and cast down of eyes he will save : 
 
 30 Will he deliver not pure : 5 nay, to be delivered by 
 cleanness of hands of thee: 
 
 1. i.e., great plenty of money, says Ges. under tuophut, citing this 
 v. Am. Bib. Un and silver sought with toil for thee. 
 
 2. Metaphor., says Ges., under aur ; light, says he, furnishes an image 
 of good fortune, prosperity, citing this v., and Job 30 : 26 ; and others. 
 
 3. Impersonal, for, when men act humbly. 
 
 4. i. e., says Ges., under g^ue, citing this v., thou liftest up the modest, 
 meek, man. 
 
 5. Metaphor., for innocent, says Ges., under nqe : Douay The inno- 
 cent shall be saved ; and he shall be saved by the cleanness of his hands: 
 
 See E. V. Am. Bib. Un He will deliver one that is not guiltless and 
 
 he shall be saved by the pureness of thy hands. ( The first part of the 
 verse is plainly an interrogation.) 
 
 Note to Tire, in v. 20. 
 Ges., under ash— fire, says: Fire and burning are used in the Heb. to 
 denote any destruction, whether of men or things, citing Job 15 : 34 ; 
 20 : 26 ; 22 : 20 ; 31 : 12 ; lsai. 30 : 30 ; 33 : 11, 14. (Fire is the destroy- 
 ing element, as well as the purifying element.) Ges. further says : " the 
 fire of God," often used of lightnings, says he, citing 1 Kings 18 : 38 ; 2 
 Kings 1 : 10, 12, 14 ; Job 1 : 16 ; compare, says he, Exod. 9 : 23. Also 
 figuratively used says he, of the anger and wrath of God, citing Deut. 
 32 : 22, "a fire kindled in mine anger : " Jer. 4:4; 15 : 14 ; 21 : 12 ; La- 
 ment. 2:4; Ezek. 22 : 21 ; and by a similar ^figure, says he, fire, when 
 speaking of men, is also applied to internal ardour of mind ; Jer. 20 : 9 ; 
 Ps. 39 : 3. Poetically, says he, " fire is used of war, so that to be con- 
 sumed with fire is equivalent to to be destroyed in war," Numb. 21 : 28 ; 
 Jer. 48 : 45 ; Judges 9 : 15, 20; lsai. 10 : 16 ; 26 : 11 ; Ps. 21 : 10, E. V. 
 
103 
 
 v. 9 : "to kindle a fire," metaphor., says he, for, to excite the tumult of 
 war, citing Isai. 50 : 11. The same figure, says he, is very familiar to the 
 Arabian poets ; compare, says he, on Isai. 7 : 4. [There is, also, the fire, 
 —combustion— of the grave.— The decay _in the grave is combustion.] 
 
 CHAPTER XXIII. 
 
 1 And answered Job and said: 
 
 2 Truly this day, bitter, quarrel x of me ; hand of Jeho- 
 vah 2 heavy more than groaning of me : 
 
 3 Who will give might know I and might find I him, 
 might enter even to place 3 of him. 
 
 4 I would put in order to face of him cause, 4 and 
 mouth would fill of arguments : 
 
 5 I would know words he would answer me, and hear 
 what he would say to me : 
 
 6 Whether with vast power he would plead cause with 
 me: No ; only himself would he put against me: 5 
 
 7 There an upright over against him, and I could slip 
 away altogether 6 according to right 7 of me: 
 
 8 Lo, East I may go, and not there he ; and West and 
 not might I discern him: 
 
 9 North, the work of him, and not might I see : cover 
 he himself over South, 8 then not could I behold: 
 
 1. Am. Bib.Un. . . .my complaint is frowardness : Noyes. . . .still is my 
 complaint bitter. 
 
 2. Ges. under id— hand, cites this v. and says : idi in the v. is for id 
 ieue— hand of Jehovah : [This makes v. 3 plain :] The Am. Bib. Un. 
 is The hand upon me is heavier than my groaning. 
 
 3. So. Ges., under tkune, citing this v. : Am. Bib. Un. . . .seat. 
 
 4. Heb. mshphth : Douay judgment : Am. Bib. Un "cause." 
 
 5. Douay the weight of his greatness : E. V No, but he would 
 
 put strength in me : Am. Bib. Un No, he surely would give heed to me. 
 
 6. So Ges., under phlth, citing this v. 
 
 7. Heb. mshphth — right: Douay judgment: Ital and I should be 
 
 for ever delivered from my judge : Am. Bib. Un the same. See E.V. 
 
 8 Ges., under othph, citing this v. says, "i. e., if he hide himself in the 
 South." 
 
104 
 
 10 When he knows way with me let him try me ; I 
 shall go forth like gold : 
 
 11 On step of him has taken hold foot of me ; path of 
 him have kept I, and not have turned aside: 
 
 12 Command of lips of him, also, not have I turned 
 aside from ; more than appointed portion x of me have I 
 turned myself to words of mouth of him : 
 
 13 But he in one only 2 and who can turn him ; breath 3 
 of him, that even he doeth: 
 
 14 So that he will complete that which is appointed 
 for me, 4 and like these, many with him: 
 
 15 Therefore because of face ( presence ) of him I am 
 confounded ; I discern and tremble because of him : 
 
 16 And God has broken 5 heart of me ; and Almighty 
 confounds me: 
 
 17 That not have been extinguished I 6 from face of 
 darkness, 7 and not from face of me he has covered thick 
 darkness : 
 
 1. Ges. under hq, citing this v., gives, "that which is appointed for 
 
 me:" Ital more tenderly than my provision ordinary : E. V more 
 
 than my necessary food : Noyes the words of his mouth I have trea- 
 sured up in my bosom : Am. Bib. Un above my own law I prized the 
 
 words of his mouth. 
 
 2. So Ges., under ahd— one, citing this v. 
 
 3. Heb. jiphsh — breath, for desire, "breath of him," is poetical for 
 
 he: Douay his soul: Ital his anima: Noyes "and what he 
 
 desireth that he doeth:" Am. Bib. Un "and what his soul desires 
 
 he will do. 
 
 4. So Ges., under hq, citing this v. 
 
 5. So Ges., under rkk, citing this v.: Douay hath softened my 
 
 heart Am. Bib. Un makes my heart soft. 
 
 6. So Ges., under tsmt, citing this v., and Job 6 : 17. 
 
 7. Metaphor., says Ges., for misery, adversity, citing this v. under 
 hshk — darkness ; and citing this v. again under kse, he renders, " and 
 (because) he hath (not) covered the darkness from my sight," i. e., says 
 he, has not set me free from calamities. The not at the beginning of the 
 v. applies also to the second clause, a construction which occurs fre- 
 quently in the Hebrew : The Ital. is Because not am I been cut off for 
 
 not to see darkness ; and because hath be hid darkness from before 
 
105 
 
 CHAPTER XXIV. 
 
 1 Why from Almighty not are hid times, and they 
 that know him not see days of him : 
 
 2 Boundaries they remove ; flock they pluck and de- 
 pasture : * 
 
 3 Ass of orphans they drive away ; they take in pawn 
 ox of widow: 
 
 4 They push needy from way ; together are forced to 
 hide themselves afflicted of earth: 
 
 5 Lo, wild asses at pasture, they go forth to work of 
 them of seeking for food ; desert to them bread for young 
 of them : 
 
 6 In fields provender of them they reap, and vineyard 
 of wicked they glean : 
 
 7 Ragged, they lodge without clothing, and not there 
 is covering from cold : 
 
 8 From storm of mountains they are wet ; and because 
 of not refuge they embrace rock: 2 
 
 9 They pluck from teat orphan, and on poor they take 
 in pledge : 3 
 
 10 Ragged, go without clothing, and hungry they that 
 carry sheaf: 
 
 11 Within walls of them they that squeeze out wine- 
 press of them trample and thirst: 4 
 
 me: [The Ital. should have inserted ?iot in the last clause:] Noves* 
 renders, "Because I was not taken away before darkness came, and 
 
 he hath not hidden darkness from mine eyes: Am. Bib. Un For 
 
 I should not be dumb because of darkness, because thick darkness covers 
 me. The E. V. is better; " Because I was not cut off before the dark- 
 ness, neitker hath he covered the darkness from my face." 
 
 1. Figurative for consume, says Ges., under roe. Am. Bib. Un.... 
 flocks they seize upon and feed. 
 
 2. i. e., says Ges., under hbq, make their bed on it. 
 
 3. i. e., says Ges., what is on the poor, their garments, citing this v. 
 
 under ol. Am. Bib. Un and on the sufferer is imposed a pledge : 
 
 Noyes the garment of the needy is taken in pledge. 
 
 4. Metaphor., says Ges., for, desire eagerly, citing this v. under tsma. 
 
 9 
 
106 
 
 12 From heat of mind men groan, and breath 1 of 
 pierced through 2 cries out, 3 and God not attributeth 
 folly: 4 
 
 13 These be rebellious to light, 5 not are they ignorant 
 of ways of it, but not return they into paths of it: 
 
 14 At dawn of day rises homicide ; he slays afflicted 
 and needy ; and at night will be as thief: 
 
 15 And eye of adulterer watches darkness, saying: not 
 will lie in wait for me eye, and vail of face he puts: 
 
 16 He breaks through 6 in darkness into houses ; of 
 day they shut up themselves ; not know they light: 
 
 17 For at once morning to them shadow of death ; 
 when can discern, terrors of shadow of death: 
 
 18 Swift he on face of waters ; cursed, allotments of 
 them in land ; not let him turn face way of gardens and 
 orchards : 7 
 
 19 Drought and heat take away waters of snow ; the 
 grave 8 them that have sinned: 9 
 
 20 Will forget him womb ; will feed sweetly on him 
 worm ; more not will any remember ; and shall perish 10 
 like tree the wicked : u 
 
 1. Heb. nphsh. 
 
 2. i. e., says Ges., mortally wounded, citing this v. uhder hll. 
 
 3. For vengence, says Ges., under nphsh, citing this v. 
 
 4. So Ges., under tphle, citing this v. With what can one cry out but 
 
 with breath? Douay the soul of the wounded hath cried out, and God 
 
 doth not suffer it to pass unrevenged : Ital the anima of the wounded 
 
 to death crieth, and yet not God imputeth to them any fault : Am. Bib. 
 
 Un And the soul of the wounded cries out ; and God heeds not the 
 
 prayer : Noyes and the wounded cry aloud. 
 
 5. So Ges., under mrd citing this v. 
 
 6. i. e., the thief, says Ges., under htr, citing this v. 
 
 7. i. e., to a cultivated country inhabited by men, as opposed to a 
 desert, says Ges., citing this v. under krm. 
 
 8. Heb. shaul. 
 
 9. i. e., that is as a finality, as the sense of the v. and the verses fol- 
 lowing prove. For shaul in the verse the Douay gives, hell ; the Ital., 
 the sepulchre : the E. V., the grave ; the Am. Bib. Un., the under-world: 
 Noyes, the grave. 
 
 10. The Heb. verb used here is shbr, for which Ges. gives, thirdly 2 "to 
 be destroyed, to perish," as a kingdom, a city, a people, Bays he, citing 
 Ism. 8 : 15 • 24 : 10 : 28 : 13 ; Jer. 48 : 4 ; Dan. 8 : 25 ; Ezek 30 : 8. 
 
 11. The Heb. word here is onle, which says Ges. is used for wicked per- 
 
107 
 
 21 He oppressed barren not beareth, and to widow not 
 doeth he good: 
 
 22 And he takes away powerful by power of him ; he 
 rises up and not can any trust in life : 
 
 23 He gives to them to be secure, and they lean upon, 1 
 and eyes of him on ways of them : 
 
 24 Lifted up a little while, and not there is of them ; 
 and they perish ; 2 as whoever ; they are gathered, 3 and 
 as top of ears of corn 4 tbey vanish: 
 
 25 And if not so, who will convict me of falsehood, 
 and put to nothing words of me : 
 
 CHAPTER XXV. 
 
 1 And answered bldd that shhi and said: 
 
 2 Dominion and fear with him ; he doeth welfare in 
 heights of him: 
 
 3 Whether is number to troops of him, and on whom 
 not rises light of him : 
 
 4 And how can be just a man with God; 5 and how 
 can be pure a born of woman: 
 
 sons, citing this v. and Ps. 107 : 42: the Douay gives.... let him be 
 
 broken; the Ital. here gives the perverse ; E. V — and wickedness 
 
 shall be broken : Am. Bib. Un and iniquity will be broken as a tree : 
 
 Noyes the unrighteous man shall be broken like a tree. 
 
 The verses in the Heb. beginning at v. 19 show plainly that to the 
 wicked death is a finality. This plain doctrine is evaded in the E. V. by 
 its substitution of the word wickedness instead of wicked in v. 20 ; and the 
 evasion is followed in the Am. Bib. Un: by its substitution of the word 
 iniquity in v. 20 in place of "the wicked." 
 
 1. Metaphorical., for repose confidence, says Ges., under shon. 
 
 2. So Ges., under mkk, citing this v. 
 
 3. Namely, says Ges., to their ancestors, i. e., says he, are dead, citing 
 this v. under qphts. 
 
 4. The silk I suppose. 
 
 5. i. e., in the judgment of God, says Ges. under om. 
 
108 
 
 5 Behold even to moon, and not it shinetb, 1 and stars 
 not clean in eyes of him: 
 
 6 How much less man, a worm, and son of man, a 
 worm: 
 
 CHAPTER XXVI. 
 
 1 And answered Job and said: 
 
 2 How hast helped thou to not strength ; whether 
 hast aided thou arm not strong: 
 
 3 How much hast thou counselled to not wise ; and 
 counsel how much hast thou caused to know: 
 
 4 To whom hast thou brought to light words and 
 breath 2 of whom has gone forth from thee : 
 
 5 Those dead, 3 ihullu under water aud dwellers of it: 
 
 1. i. e., says Ges., it is not pure in sight of God, citing this v. under 
 ael. 
 
 2. Heb. nshme, defined by Ges., breath, spirit, (as synonyms.) Douay 
 
 was it not him that made life : ltal the spirito of whom is gone 
 
 out from thee ? E. V whose spirit came from thee ? Am. Bib. Un . . . 
 
 whose breath has come forth from thee ? Noyes And whose spirit 
 
 spake through thee ? 
 
 3. The Douay of this v. is, Behold the giants groan under the waters, 
 and they that dwell with them : The ltal. is, The giants are been formed 
 by God, and the animals that exist in the waters are been formed under 
 them : The E. V. is, Dead things are formed under ^the 'waters, and the 
 inhabitants thereof: Noyes gives the v. thus: Before Him the shades 
 tremble ; the waters and their inhabitants. [There is no Hebrew in the 
 v. for "Before Him."] The Am. Bib. Un. of the v. is, 5* The shades 
 tremble, beneath the waters and their inhabitants ! " The reader now 
 no longer wonders that we left the Heb. ihullu untranslated in the text. 
 We may say something about it in this note. But first we will give the 
 Heb. word we have rendered "dead," in the text. The Heb. word is 
 rphaim, for which the Douay, and the ltal. give "giants;" the E. V., 
 Dead {things, inserted ; ) Noyes, and Am. Bib. Un., " shades." 
 
 Ges., under rphai, " only in used the plural, Rephaites," says : "a very 
 ancient nation of the Canaanites beyond Jordan, famous on account of 
 their gigantic stature," citing several passages : " the remains of which 
 continued to the age of David," citing 2 Sam. 21 : 16, 18. 
 
109 
 
 But "giants" is not the meaning of the word rphaim here. The worp 
 means here, " dead." Ges., under rpha, plural rphaini, not under rphai, 
 cites Isai. 14 : 9 : Psal. 88 : 11, E. V. v. 10 ; Frov. 2 : 18 ; 9 : 18 ; 21 : 16 : 
 lsai. 26 : 14, 19. In every one of these our E. V. gives, u the dead," 
 where the Heb. word is rphaim. In Isai. 14 : 9, the Douay and the Ital. 
 give, " the giants." In Ps. 88 : 11, E.V. v. 10, for the second " the dead" 
 in the verse, in the Ital. and the E. V., the Heb. word is, rphaim — dead. 
 The Douay there for rphai?n, gives physicians ; the v. in the Douay is Ps. 
 87 : 11. In Prov. 2 : 18, for to rphaim, the Douay gives " to hell : " Ital. 
 " to the giants : " E. V., " to the dead." In Prov. 9 : 18, for rphaim, the 
 Douay, and Ital. give, •' the giants : " E. V., " the dead." In Prov. 21 : 
 16, for rphaim, the Douay, and the Ital. give, " the giants : " E. V., " the 
 dead." I think it proper to give here the whole of this verse : The Heb. 
 of it is : Man going astray from way of understanding, in congregation 
 of rphaim — dead — will be left : The Douay is shall abide in the com- 
 pany of the giants : Ital in the company of the giants : E. V "shall 
 
 remain in the congregation of the dead." In Isai. 26 : 14, the Heb. is: 
 Dead, not shall they live, rphaim — dead, not shall they be raised : for 
 
 rphaim in this v. the Douay gives, " the giants," thus let not the 
 
 giants rise again : The Ital. for rphai?n in the v. gives, " they are dead :" 
 
 The E. V. is, they are deceased. In Isai. 26 : 19, the Heb. is " and 
 
 earth rphaim — dead — (without article) shall bring forth:" So Ges., un- 
 der nphl, citing this v. : The Douay is : " and the land of the giants thou 
 
 shalt pull down into ruin : " Ital and the earth shall cast forth the 
 
 dead : E. V shall cast out the dead. 
 
 Noyes, by " shades beneath," in Job 26 : 5, means the same that he 
 means by his "spirits of the dead," which he has before said, " dwell 
 together in shaul as a vast subterranean cavern : " he having said in that 
 connection that, " The separate existence of the soul seems to be implied 
 in the distinction which is made between sheol and the grave. We have 
 before shown that even by his own definitions of sheol there is no distinc- 
 tion between sheol and the grave. But he having before got ''separate 
 souls," — "spirits of the dead" in the lower " regions in Grecian and Ko- 
 man mythology," ( language used by him in another place,) it was nat- 
 ural that he should in this verse use another word, — "shades," familiar 
 in that mythology. 
 
 The Heb. word ihullu in Job. 26 : 5, may be from the Heb. verb hll, 
 (under which hull is given,) defined, "to be pierced through," i. e., says 
 Ges., mortally wounded, citing Job 24 : 12, where the Heb. word is hllim; 
 or, " slain," in battle, says he, citing Deut. 21 : 1, 2, 3, 6, where the Heb. 
 is hll : and hll is also defined, to cast down : so that the verse might be 
 rendered, "Those dead are cast down under water and dwellers of it. 
 ( The Heb. mi — water — is not used in the singular, — water, see Ges., un- 
 der mi.) Or ihullu may be from the verb hul, defined, to writhe, be in 
 pain, whence, I suppose, the Douay got its word " groan" in the v. ; and 
 hulls also defined, to create, to form, whence, I suppose, the Ital. got its 
 
110 
 
 6 Naked, grave, 1 in sight of him, and not is there cov- 
 ering to place of destruction: 2 
 
 7 He stretched out North 3 upon emptiness, and hang- 
 ed up earth on nothing: 
 
 8 He binds up water in clouds of him, and not is rent 
 cloud under it: 
 
 9 Shutting face of seat he spreads out around him 
 clouds of him : 
 
 10 Bound of circle he drew on face of waters to ex- 
 tremity of light with darkness : 
 
 11 Pillars of heavens 4 are shaken, and are smitten with 
 fear and terror 5 at rebuke of him : 
 
 word "formed" in the verse. And hul is also defined by Ges., to "trem- 
 ble," citing tbis v. If this be tbe true meaning of the Heb. verb used in 
 the v., then " dead," — E. V., " the dead," arebere figuratively represent- 
 ed as trembling, as they are figuratively represented as speaking, in Isai. 
 14 : 9, 10. 
 
 The attempt made by Noyes and by tbe Am. Bib. Un., to get from this 
 v. — Job 26 : 5, by the word "shades" (familiar in mythology) support for 
 wbatthe Eev. J. Panton Ham, of Bristol, England, calls "tbe notion of 
 tbe soul's immortality, tbe protege of Popery and a pet dogma of popular 
 Protestantism," is about equal in futility to wbat I saw yesterday in the 
 New York Observer of May 27, 1875. Tbat thoroughly orthodox (so 
 called) paper gives a notice of a volume entitled, " Tbe Unseen Universe, 
 or Physical Speculations on a Future State." The notice of it is : " The 
 anonymous autbor of tbis volume contends, that the analogies of Science, 
 and especially 'the principle of continuity' tend to confirm the proof 
 of the soul's immortality. 
 
 All such attempts to support the dogma are so many proofs that there 
 is no such doctrine. 
 
 1. Heb. shaul: Douay bell; Ital tbe inferno'. E. V hell; 
 
 Am. Bib. Un tbe under-world ; Noyes tbe same. 
 
 2. Heb. abdun, defined by Ges., "place of destruction," nearly synon- 
 ymous with shawl, says he, citing this v. and Job 28 : 22 ; and Prov. 15 : 
 
 11 : The Douay in tbe v. is and there is no covering to destruction : 
 
 Am. Bib. Un and destruction has no covering. 
 
 3. Heb. tsphun, poetical, says Ges., for the Northern heavens, which, 
 says he, is almost the same as the heaven generally, as the greater part of 
 the Southern hemisphere is hidden, citing tbis v. 
 
 4. Pillars of heavens are shaken: so Ges., under ruph, citing this v. : 
 see E. V. ; Douay the pillars of heaven tremble. 
 
 5. So Ges. under tme, citing this v. 
 
Ill 
 
 12 By power of him he rebukes that sea, and by wis- 
 dom of him he smiteth pride of it: 
 
 13 By breath 1 of him heavens, brightness; set free 
 hand of him serpent fleeing: 2 
 
 14 Lo these, extremities 3 of deeds of him ; and what 
 transient sound of word is heard concerning him ; and 
 thunder 4 of power of him who perceives: 
 
 CHAPTER XXVII. 
 
 1 And added Job, taking up parable 5 of him, and said: 
 
 2 Liveth God 6 who has taken away right 7 of me, and 
 Almighty who has made bitter breath 8 of me: 
 
 3 That while yet breath 9 of me in me, and breath 10 of 
 God in nostrils of me: 
 
 1. Heb. ruh — breath, — wind: Douay spirit: Ital spirito : E. V. 
 
 ....spirit: Am. Bib. Un By his spirit are the heavens adorned: 
 
 Noyes By his spirit. 
 
 2. Used, says Ges., under nhsh. citing this v., of the constellation- of 
 the serpent or dragon in the northern part of the sky. 
 
 3. Metaphorical, says Ges., for a small part, as it were the extreme 
 lines of the divine works, citing this v. under qtse. 
 
 4. Metaphor., says Ges., for the whole circuit of the divine power, all 
 the mighty deeds which can be declared of God. 
 
 5. Heb. mshl— parable, similitude: Douay parable: Noyes dis- 
 course: E. V parable: Am. Bib. Un discourse. It is the same 
 
 Heb. word used in Isai. 14 : 4, and for which the Douay there rightly 
 gives, parable ; but the E. V. there, wrongly, and for a purpose, gives, 
 proverb. 
 
 6. i. e., says Ges. under hi, "as God liveth," an accustomed formula in 
 swearing, says he. 
 
 7. Heb. mshphth : Douay my judgment ; E. V my judgment ; 
 
 Am. Bib. Un my right ; Noyes who hath rejeeted my cause. 
 
 8. Heb. nphsh — breath ; Douay soul ; Ital anima ; E. V hath 
 
 vexed my soul : Am. Bib. Un has afflicted my soul. (To make bitter 
 
 the breath is a Hebraism for, to make one sad, sorrowful ; sadness and 
 sorrow affect the breath, and are shown by it.) 
 
 9. Heb. nshme — breath; Douay breath; E. V breath; Ital 
 
 breath; Am. Bib. Un breath. In chap. 26 : 4, for the same word, 
 
 nshme, the Ital. gives, spirito \ and the E. V., spirit. 
 
 10. Heb. ruh— breath ; Douay spirit; Ital breath; E. V 
 
112 
 
 4 If shall speak 1 lips of me wickedness, and tongue of 
 me, it shall utter deception : 2 
 
 5 Far be from me when I shall declare righteous you ; 
 until I breathe out 3 not will I cause to depart integrity 
 of me from me: 
 
 6 On rectitude of me I hold fast, and not will I let go ; 
 not reproaches heart of me of day of me: (i. e., says Ges., 
 nnder hrph, citing this v., I do not repent of any day.) 
 
 7 Let be as wicked adversary of me, and him that 
 rises up against me as evil: 4 
 
 8 For, what, hope of unpious when he has got unjust 
 gain, when shall draw out God breath 5 of him: 
 
 9 Whether outcry of him will attend to, God, when 
 shall come upon him distress : 
 
 10 Whether in Almighty can he delight himself; can 
 he call upon God at all times: 
 
 11 I will teach you about hand 6 of God; what with 
 Almighty not will I hide : ' 
 
 spirit; Am. Bib. Un spirit. Ges. under rich, citing this v., gives, 
 
 " breath of God, as being breathed into man by God, and, returning to 
 him: " Noyes gives this v. thus : As long as I have life within me, and 
 the breath imparted by God in my nostrils. 
 
 1. i. .e, not shall speak. Am. Bib. Un shall not speak. 
 
 2. How are tongue and lips to speak without breath. 
 
 3. Heb. aghuo— from ghuo— to breathe out, the same Heb. word is used 
 where the E. V., so often has, give up the ghost: The Douay, E. V., 
 
 ltal., Am. Bib. Un till I die : Noyes to my last breath, equivalent 
 
 to " until I breathe out." ( See fully as to ghuo in a note to ghost at end of 
 chap. 3.) 
 
 4. Heb., as opl, which Ges. defines evil, citing this v., and Job 18 : 21 ; 
 29 : 17 : Am. Bib. Un as the unrighteous. 
 
 5. Heb. nphsh— breath : Douay and God deliver not his soul: E. 
 
 V when God taketh away his soul : Am. Bib. Un when God shall 
 
 take away his soul : Noyes For what is the hope of the wicked, when 
 
 God cutteth off his web, and taketh away his life ? 
 
 6. For, power. 
 
 7. i, e., says Ges. under om, citing this v., what his mind is. 
 
113 
 
 12 Lo, you all of you have beheld, and why this 
 breath l do you breathe out: 2 
 
 13 This, portion of man wicked with God, and lot 
 oppressors from Almighty will receive: 
 
 14 If be multiplied children of him, for sword; and 
 springing up of him not shall be satisfied of bread : 
 
 15 Survivors of him in death shall be buried, 3 and 
 widows of them not shall bewail : 
 
 16 If he heap up as dust silver, and as clay prepare 
 garment: 
 
 17 He may prepare, but just shall put on, and silver 
 innocent shall divide: 
 
 IS He builds like moth house of him; and as booth 
 made to watch over: 4 
 
 19 Rich 5 shall lie down and not shall be gathered ; 
 eye's of him he opens and not there is of him: 6 
 
 20 Shall overtake him like waters, terrors ; of night 
 shall steal him whirlwind: 
 
 1. Heb. ebl—o, noun, breath. 
 
 2. ebl, a verb, to breathe out : Ges. citing this v. under the verb ebl, 
 says : i. e., Why then do ye speak so vainly? 
 
 3. Douay shall be buried in death : The Latin is shall be buried 
 
 in i?iterit?i — annihilation, so defined by Anthon, citing from Cicero : The 
 
 Greek is in death teleutesousi — shall be ended : Ital shall be buried 
 
 in death itself: E. Y shall be buried in death: Noyes shall be 
 
 buried by death : Am. Bib. Un In the pestilence shall they that re- 
 main to him be buried ; evading the idea so plainly expressed that death 
 is the end of the wicked. 
 
 4. Namely, a vineyard, says Ges., under ntsr, citing this v. 
 
 5. Ges. under oshir — rich, says : "in a bad sense, haughty, impious ; 
 inasmuch as riches are the fountain of pride, and pride is used in the He- 
 brew as equivalent to impiety," citing Isai. 53 : 7, and saying, compare 
 Job 27 : 19. 
 
 6. A bold figure, of a dead man that is not to rise from the dead, of 
 
 opening his eyes and finding that he is not : Douay he shall open his 
 
 eyes and find nothing, (a characteristic evasion : ) E. V he openeth 
 
 his eyes and he is not : Am. Bib. Un The rich man shall lie down, 
 
 and shall not be gathered ; he opens his eyes, and he is gone : Noyes. . . 
 The rich man falleth, and is not buried ; in the twinkling of an eye he is 
 no more. 
 
114 
 
 21 Takes him east * and he goes away, yea, he is swept 
 away in storm from place of him: 2 
 
 22 And he will cast upon him and not will spare: from 
 hand of him on wind 3 he would flee away: 
 
 23 They shall clap at him hands of them, and they 
 shall hiss him out of place of him: 
 
 1. Heb. qdim— East, poetical for ruh qdim— wind East, says Ges., by- 
 far the most violent, says be, in Western Asia. 
 
 2. So Ges., under shor, citing this v. 
 
 3. Heb. ruh, often used for wind : the winds are called tbe breaths of 
 God; generally, ruh is breath. Neither the Douay, nor the Ital., nor 
 the E.V. gives anything for ruh in the verse ; nor does the Am. Bib Un., 
 that gives he would fain flee out of his hand : nor Noyes ; he gives " he 
 would fain escape from his hand." 
 
 Note. — Froude, on page 254, says : " So far all has been clear, each 
 party, with increasing confidence, having insisted on their own position, 
 and denounced their adversaries. A difficulty now arises which, at first 
 sight, appears insurmountable. As the chapters are at present printed, 
 the entire of the 27th is assigned to Job, and the paragraph from the 11th 
 to the 23d verses is in direct contradiction to all which he has maintained 
 before — is, in fact, a concession of having been wrong from the begin- 
 ning." That Dr. Kennicott attributes the verses in question to Zophar. 
 That the attributing them to Job might have arisen from inadvertence ; it 
 might have arisen from the foolishness of some Jewish translator, who 
 resolved, at all costs, to drag the book into harmony with Judaism, and 
 make Job unsay what was thought heresy. That this view has the merit 
 of fully clearing up the obscurity. Another, however, has been suggested 
 by Eichorn, who origininally followed Kennicott, but discovered, as he 
 supposed, a less violent hypothesis, which was equally satisfactory. That 
 Eichorn imagines the verses to be a summary by Job of his adversaries' 
 opinions, as if he said — "Listen now ; you know what the facts are as 
 well as 1, and yet'you maintain this :" and then passed on with his indirect 
 reply to it. That it is possible Eichhorn may be right ; that at any rate, 
 either he is right, or else Dr. Kennicott is right. That certainly Ewald 
 (who as Eroude has before said, supposes that Job is receding from his 
 position,) is not. That, taken as an account of Job's own conviction, 
 the passage contradicts the burden of the whole poem. Passing it by, 
 therefore, and going to what immediately follows, we arrive, says Froude, 
 at what, in a human sense, is the final climax— Job's victory and triumph. 
 He, too, had been taught to look for God in outward judgments ; and 
 when his own experience had shown him his mistake, he knew not 
 
115 
 
 CHAPTER XXVIII. 
 
 1 Truly there is to silver, vein, and place for gold they 
 refine it: 
 
 2 Iron out of dust is taken, and stone ore is poured 
 out brass: 
 
 3 End he sets to darkness, and to all extremities 1 he 
 searches out stone of thick darkness and shadow of death : 
 
 4 He breaks through 2 mine with lamp, 3 forgotten of 
 foot 4 they hang down from man and swing: 5 
 
 5 Ground, from it goeth forth bread, and lower part of 
 it is changed as with fire: 
 
 6 Place of sapphire, stones of it, and lumps of gold in 
 them: 
 
 7 By-way, not knoweth it rapacious bird, and not has 
 scorched it eye of falcon : 
 
 8 Not have trod it children of pride ; 6 not has passed 
 over it roaring lion : 
 
 where to turn. But when^he saw the defenders of it (the Jewish theory) 
 wandering further and further from what he knew to be true, the scales 
 fell more and more from his eyes — he had seen the fact that the wicked 
 might prosper, and in learning to depend upon his innocency he had felt 
 that the good man's support was there, if it was any where ; and at last, 
 with all his heart was reconciled to the truth. The mystery of the outer 
 world becomes deeper to him, but he does not any more try to under- 
 stand it. The wisdom which is alone attainable is resignation to God. 
 " Where," he cries, " shall wisdom be found, and where is the place of 
 understanding." "And unto man he said, Behold ! the fear of the Lord, 
 that is wisdom ; andto depart from evil that is understanding." " There 
 is no clearer or purer faith possible for man ; and Job had achieved it." 
 
 1. i. e., says Ges., under tklit, citing this v., in the most profound 
 recesses of the earth. 
 
 2. So Ges., citing this verse under phrts and nhl. 
 
 3. The Heb. word gr in my copy here I think must be a mistake for 
 nr — lamp : the Heb. g and ?i are very much alike. 
 
 4. i. e., says Ges., under skM, citing this v., void of the aid of feet. 
 
 5. Used of miners letting themselves down into the shafts, says Ges., 
 under dll, citing this v. This v. is wholly misconceived by the Douay, 
 the Ital., and the E. V. The Am. Bib. Un. of the v. is, He drives a 
 shaft away from man's abode ; forgotten of the foot, they swing, suspend- 
 ed far from men. 
 
 6. i. e., says Ges., under shhts, citing this v., the larger ravenous 
 
116 
 
 9 On flint he puts hand of him; he overturns from 
 root mountains: 
 
 10 In rocks channels he cleaves, and every precious, 
 seeth eye of him: 
 
 11 From flowing by drops he binds up streams, 1 and 
 of hidden goeth forth light: 
 
 12 But this wisdom, from where shall it be come to, 
 and where this place of insight: 
 
 13 Not knoweth man price of it, and not can it be 
 come to in land of living: 
 
 14 Deep says, not in me ; and sea says not with me: 
 
 15 Not can give shut up 2 in place of it, and not can 
 be weighed silver of price of it: 
 
 16 Not can it be lifted up 3 with gold of Ophir, with 
 onyx precious and sapphire: 
 
 17 Not can be compared with it gold and crystal, 
 and not exchange of it vessels of pure: 4 
 
 18 Corals and crystals not to be made mention of, and 
 possession of wisdom more than red corals: 5 
 
 19 Not to be compared with it topaz of Kush ; 6 by 
 hid away 7 not can it be lifted up : 
 
 20 But this wisdom, from whence comes it ; and where 
 this place of unsight: 
 
 21 Even hid from eyes of all living, and from winged 
 of these heavens 8 concealed: 
 
 beasts, as the lion, so called, says he, from the pride of walking ; citing also 
 Job 41 : 26. 
 
 1. Spoken, says Ges., under hbsh, citing this v., of a miner stopping off 
 the water from flowing into his pits. 
 
 2. Equivalent to gold shut up, says Ges., under sgur, citing this v. 
 Douay. . . .the finest gold : Am. Bib. tin choice gold. 
 
 3. i. e., put in one scale, no amount of gold in the other will lift it up. 
 
 4. An epithet of gold, says Ges., unde//^. 
 
 5. Ges., under ramut, citing this v. 
 
 6. "We write it Cush, i. e. Ethiopia. 
 
 7. The Heb. word is Mm, a poetical word, says Ges.; properly, says 
 he, that which is hidden away in treasuries. 
 
 8. Douay the fowls of the air: E. V the same: Ital.. .the 
 
117 
 
 22 Place of destruction l and death 2 say : with ears of 
 us have heard we fame of it: 
 
 23 God 3 discerns way of it, and he knows place of it : 
 
 24 For he, to extremities of this earth he looks, under 
 all these heavens he sees: 
 
 25 To make to wind 4 weight, and waters he meted out 
 by measure: 
 
 26 At making of him for rain law, and path for light- 
 ning of thunders: Am. Bib. Un., "the thunders' flash:" 
 Noyes, " the glittering thunderbolt." 
 
 27 Then saw he and recounted it, 5 he founded it and 
 also explored it: 
 
 28 And he said to man: Lo, fear of Lord, it, wisdom, 
 and to depart from evil, understanding: 
 
 birds of heaven : Noyes the fowls of the air : Am. Bib. Un the 
 
 fowls of heaven. 
 
 1 . The Heb. here is abdun, place of destruction, nearly synonymous with 
 shaul (the grave,) says Ges., citing this v., and Job 26 : 6 ; Prow 15 : 11 : 
 
 Noyes The realms of Death say ; Ital The place of destruction ; 
 
 Douay, E. V., and Am. Bib. Un Destruction. (See note to abdun at 
 
 end of chapter.) 
 
 2. Sometimes used as personified, says Ges., citing Ps. 49 : 15, E. V. 
 v. 14. He gives for mut — death, the place of the dead, citing this v. Job 
 28 : 22. 
 
 3. Heb. aleim— plural of majesty, says Ges. 
 
 4. Heb. ruh, wind: Douay a weight for the winds Ital the 
 
 weight to the wind : Am. Bib. Un the weight for the wind. 
 
 5. i. e., wisdom. 
 
 Note. — Abdun — place of destruction — is equivalent to the]Heb. shaul — 
 grave, in Deut. 32 : 22, where the Douay is : A fire is kindled in my 
 
 wrath and shall burn even to the lowest hell: Ital to the place 
 
 more low sotterra — under ground : E. V unto the lowest hell. 
 
 We thus see that abdun — place of destruction — is a poetical word for 
 the grave, found in Job, the oldest of the Bible writings. It will be in- 
 teresting to learn what is made of this Heb. word abdun by the Rheims 
 and Italian versions, and our English version, of that "mystical book," 
 Revelations. The first ten verses of chap. 9 describe locusts from what 
 the Rheims and the E. V. call the bottomless pit. The Ital. calls it the 
 
118 
 
 well of abisso, defined in Graglia's Romish Ital. Diet., abyss, obscurity, 
 hell. And we all learned as children that l 'the bottomless pit" meant or- 
 thodoxy's hell. And how many have lived long enough, or have ever be- 
 come wise enough to know better ? Afoot notetotheEheims of v. 3, chap. 
 9, says : " These (locusts) may be devils in Antichrist's time, having the 
 appearance of locusts, but large and monstrous, as here described. Or 
 they may be real locusts, sent to torment those who have not the sign or 
 seal of God on their foreheads. Some commentators by these locusts 
 
 understood heretics, that sprung from Jews, who were great enemies 
 
 to the christian religion ; they tormented and infected the souls of men, 
 stinging them, like scorpions, with the poison of their heresies. Others 
 have explained these locusts, and other animals, mentioned in different 
 places throughout this sacred and mystical book, in a most absurd, fanci- 
 ful and ridiculous manner : they make Abaddon the Pope, and the 
 locusts to be friars mendicant, etc." 
 
 The Eheims of v. 11 is : "And they had over them a king, the angel of 
 the bottomless pit, whose name in Hebrew is Abaddon, and in the Greek 
 
 Apollyon; in Latin Exterminans, i. e. Destroyer : " Ital And they had 
 
 for a king over them the angelo of the abisso, whose name in Hebrew is 
 
 Abaddon, and in Greek Apollion : E. V And they had a king over 
 
 them, which is the angel of the bottomless pit, whose name in the Hebrew 
 tongue is Abaddon, but in the Greek tongue hath his name Apollyon. 
 The three versions make Abaddon — Greek Apollyon, the name of the 
 king of the locusts, which, if locusts means devils, would make Abaddon 
 — Apollyon — the king of the devils, i. e., orthodoxy's Head Devil. And 
 this is in fact what children, and the misinformed, understand by Abad- 
 don — Appollyon. 
 
 Now .Abaddon is the Heb. word abdun, spelled in the three versions 
 Abaddon ; and it is the name given, not of the king of the locusts, but 
 the name of the place of destruction, nearly synonymous with shaul — the 
 grave, says Gesenius. And for abde Ges. gz'ves, "equivalent to abdun — 
 place of destruction, abyss," citing Pro v. 27 : 20, where the Heb. is, 
 shaul u abde — grave and place of destruction — not can be satisfied : 
 
 Douay Hell and destruction are never filled: Ital The sepulchre 
 
 and place of destruction not are ever full : E. V Hell and destruction 
 
 are never full. 
 
 The grave may well be called a bottomless pit, as it is in the Eheims 
 Eomish English version, followed by the E. V. A pit without a bottom 
 can never be filled. 
 
 The Greek word Apollyon (given for abdun— spelled Abaddon) is the 
 neuter of the present participle of the Greek verb apolluo — defined in 
 Liddell & Sc®tt's Greek Lexicon, to destroy utterly ; and putting y for 
 the Greek u, as is generally done, we have the very word apollyon — de- 
 stroying utterly, given in the v. by the Eheims and the E. V. as equiva- 
 lent to their word Abaddon. The Eheims in v. 11, gives for Abaddon and 
 Apollyon, the Latin participle exterminans— (exterminating,) and adds in 
 
119 
 
 in italics, "i. e. Destroyer"— making a noun from the participle, as is 
 often done ; and so making a personification of Abaddon — Apollyon, and 
 in the Heb. of Job. 28 : 22, abdan — place of destruction, and mut — death, 
 are both personified. But the Ital. gives no such information in refer- 
 ence to v. 11, as the Eheims does ; nor does the E. V. In Prov. 15 : 11 
 also, the Ital, for Heb. abdun, gives the place of destruction : The Douay 
 there is, Hell and destruction : E". V Hell and destruction. 
 
 It might afford amusement to ask a good orthodox lady or gentleman, 
 "whether Eomanist or Protestant, what these formidable words Abaddon 
 and Apollyon, with their capital A, mean. I am disposed to think that 
 very few of the readers of that " mystical book" have understood them 
 rightly. I have asked several persons what they have understood those 
 words, in Eev. 9 : 11, to mean ; and they answered, they had supposed 
 them to mean the Devil. 
 
 Eadie, Professor of Biblical Literature and Exegesis to the United 
 Presbyterian Church, in his Biblical Cyclopaedia, defines Abaddon, "the 
 Hebrew name for the angel of the bottomless pit," and says, it answers 
 to the Greek name Apollyon ; and he says they both signify the destroyer. 
 Surely the Professor knew that angel is the Greek word for messenger, not 
 translated, but the Greek termination os cut off: the word angel is not 
 given for the Greek aggelos (pronounced angelos) in any Greek Lexicon I 
 have ever seen. And the Professor is wrong in saying, and will mislead 
 many by saying, that Abaddon is the name of the angel of the bottomless 
 pit, (as the Eheims, E. V., and the Professor, give for the Heb. abdun — 
 place of destruction ; ) It is the name of the place of destruction, as the 
 Italian rightly gives it in Prov. 15 : 11, andProv. 27 : 20, and Job 28 : 22. 
 
 Perhaps we ought to feel some consolation from the assurance in chap. 
 9 : 4 of the "mystical book," that the locusts, whether orthodox devils or 
 mendicant friars, only had power to torment the men who had not the 
 seal of God in their foreheads. 
 
 CHAPTER XXIX. 
 
 1 And added Job, taking up parable of him, and said : 
 
 2 Who will give to me as months before, as days God 
 kept me: 
 
 3 When shone lamp of him over head of me, and in 
 light of him I walked through darkness: 
 
 4 Like as was I in days of autumn of me, 1 with counsel 
 of God over tent of me : 
 
 1. Metaphor., for mature age, manly vigor, says Ges., citing this v. 
 under hrph. 
 
120 
 
 5 While yet Almighty with me ; round about me 
 children of me: 
 
 6 At to wash 1 goings of me in milk, and rock poured 
 out with me streams of oil: 
 
 7 At to go out I gate near city, in broad space setting 
 up seat of me: 2 
 
 8 Looked at me youths and hid themselves, 3 and old 
 men rising stood: 
 
 9 Princes held back as to words, and hand put to 
 mouth of them : 
 
 10 Voice of Nobles hid itself, 4 and tongue of them to 
 palate of them cleaved : 
 
 11 For ear heard and pronounced happy 6 me, and eye 
 saw and bore witness for me: 6 
 
 12 For I delivered poor crying for help, and orphan 
 and no helper to him: 7 
 
 13 Blessing of wretched upon me came, and heart of 
 widow I made shout for joy: 
 
 14 Righteousness I put on, and it put on me, 8 as upper 
 garment and tiara rectitude 9 of me : 
 
 15 Eyes was I to blind, and feet to lame I : 
 
 1. We use the participle, washing, instead of the infinitive, to wash. 
 
 2. So G-es., under kun citing this v. 
 
 3. i. e., gave place to me out of respect and modesty, "says Ges., under 
 kba, citing this v. 
 
 4. i. e. they were silent, says Ges., citing this v. under Aba. 
 
 5. So Ges., under ashr, citing this v. 
 
 6. i. e. praised me, says Ges., under oud, citing this v. 
 
 7 . i. e. the orphan who had no helper, says Ges. , citing this v. under 
 u : Douay, " and the fatherless, that had no helper : " And the Ital. is 
 
 right : Am. Bib. Un and the orphan and him that had no helper : The 
 
 E. V. also, is wrong : Noyes is right. 
 
 8. i. e. says Ges., under Ibsh, citing this v., I am covered without with 
 righteousness, and within it wholly fills me. He says, There is a play 
 
 on the double use of Ibsh in the verse : Am. Bib. Un and it clothed 
 
 itself with me : Noyes and it clothed me. 
 
 9. Heb. mshphth— right, rectitude: For it the Douay gives judg- 
 ment : E. V judgment : Ital integrity : Am. Bib. Un. . . .rectitude : 
 
 Noyes justice. (It should be justness.) 
 
121 
 
 16 Father I to needy, and many 1 not knew I, I search- 
 ed out them: 
 
 17 And I broke biters 2 of evil, and from teeth of him 
 I plucked prey : 
 
 18 And I said, in nest 3 of me I shall breathe out, 4 and 
 as sand I shall multiply days: 
 
 19 Root of me is open to water, and dew lodges 5 on 
 bough of me : 
 
 20 Liver 6 of me new with me, and bow of me in hand 
 of me strengthened : 7 
 
 21 To me listened they and waited, and were silent for 
 counsel of me: 
 
 22 After word of me not repeated they, and on them 
 dropped speech of me: 
 
 23 And they waited as for rain for me, and mouth of 
 them they opened wide for latter rain : 8 
 
 24 Smiled I upon them, not were sure they, and light 
 of face 9 not would they cast: 
 
 1 . Douay and the cause which I knew not I searched out : Ital 
 
 and the cause : E. V and the cause : The Heb. word used in the v. is 
 
 rb — many : The Douay and Ital. must have taken it for rib — forensic 
 
 cause : And the Am. Bib. Un. is and the cause of him I knew not, 1 
 
 searched it out. 
 
 2. Poetically used for teeth, says Ges., under mltout, citing this v. 
 
 3. Metaphor., abode says Ges., under qn, citing this v. 
 
 4. The Heb. word here is aghon — I should breathe out. See fully as 
 to the Heb. verb ghuo in a note to ghost at the end of chap. 3. In this 
 
 v. the Douay gives, I shall die : Ital. and E. V I shall die : Am. Bib. 
 
 Un 1 shall expire: i. e. out-breathe: It should be exspire: Noyes 
 
 I shall die . 
 
 5. Poetical, for, passes the night, says Ges., under lun, citing this v. 
 
 6. Heb. kbud, which Ges. says may be the same as kbd—lvver ; and I 
 see no reason why the sense here may not be liver of me renewed with 
 
 me : The Douay is my glory shall always be renewed : See E. V. : 
 
 Noyes my glory is fresh with me : Am. Bib. Union my glory is 
 
 fresh upon me. 
 
 7. This would be the effect of renewing the liver. 
 
 8. Ges., under mlqush, citing this v., says : Poetically an eloquent and 
 profitable discourse is compared to the latter rain. 
 
 9. i. e., says Ges., brightness of countenance, under aur, citing this v. : 
 
 10 
 
122 
 
 25 Approved I way of them, then sat I head, and 
 dwelt as king among troop, 1 as one who the mourning 
 comforts : 
 
 CHAPTER XXX. 
 
 1 But now jest at me younger than I in days, who I 
 would have despised fathers of them to put with dogs of 
 flocks of me: 
 
 2 Truly, strength of hands of them, what to me, in 
 whom is perished completion: 2 
 
 3 With want and with hunger lean, they flee into 
 desert, and darkness of desolate waste: 
 
 4 Pluckings off of sea-purslain by the hedge, and root 
 of broom, food of them: 
 
 5 From midst they are driven ; 3 they cry out against 
 them as thief: 
 
 6 In horror of valleys 4 to dwell, caverns of dry earth 
 and rocks: 
 
 7 Between bushes they bray, under nettles they are 
 gathered together: 
 
 Douay and the light of my countenance fell not on the earth : Ital. . . . 
 
 and not made they to fall the brightness of my face : E. V and the 
 
 light of my countenance they cast not down: Am. Bib. Un nor 
 
 let the light of my countenance fall. The using of the word my is plainly 
 wrong. The Heb. word used here is phni — face. Ges., under phne — 
 gives also phni — face, citing Ezek. 21 : 2, where the Heb. is phni— face — 
 of thee : Douay, Ital. and E. V., "thy face ; " and citing Ezek. 21 : 21, 
 where the Heb. is phni — face — of thee: Ital., v. 21, "thy face:" The 
 Douay is, v. 16, " thy face :" and the E. V. is, v. 16, " thy face." And in 
 Job 33 : 26 the Heb. in, phni — face — of him. The i belongs to the word 
 phni — face, and is'not the i, of me — my. 
 
 1. Band of soldiers, says Ges., under gdud. 
 
 2. i. e., says Ges., under £///, citing this v., who cannot complete any 
 
 thing, used, says he, of very despicable men. Am. Bib. Un they in 
 
 whom old age is perishing. Noyes. . .in whom activity is perished ! 
 
 3. i. e., says Ges., from among men under gu, citing this v. 
 
 4. i. e., says Ges., in the horrid valleys, under onits, citing this v. 
 
123 
 
 8 Sons of impious x and sons without name, they are 
 cast out of this land: 2 
 
 9 And now, song of them I am become, yea, I am 
 become to them for speech: 
 
 10 They abhor me, they go away far from me, and 
 from face of me they spare not spittle : 3 
 
 11 So that bridle of them they loose and oppress me, 
 and curb before me they let bang down: 4 
 
 12 On right side offspring of beasts 5 rise up ; feet of 
 me they push aside ; and they cast up against me ways of 
 destruction of them : Am. Bib. Un their ways of des- 
 truction: 
 
 13 They tear up footpath of me ; to fall of me they 
 help ; 6 not helper to him: 7 
 
 14 As if of breach 8 wide they came in ; under crash 
 they were rolled : 9 
 
 1. A Hebraism for the impious. 
 
 2. Ges., under kae, citing this v., renders, "they are cast out of the 
 
 land ; " Ital more vile than earth itself ; E. V they were viler than 
 
 the earth ; Am. Bib. Un they are beaten out of the land. 
 
 3. Noyes and Am. Bib. Un they forbear not to spit before my face. 
 
 4. The Douay of v. 11 is, For he hath opened his quiver, and hath 
 
 afflicted me, and hath put a bridle into my mouth : Ital For God has 
 
 untied my ligature, and me has afflicted ; whereupon they have shaken 
 
 the bridle for not to revere more my face : Am. Bib. Un Because Ee has 
 
 let loose his rein and humbled me, they also cast off the bridle before 
 me. He, with capital H, used here in the Am. Bib. Un., is equivalent to 
 God, interpolated in the Italian ; just as His, in the Am. Bib. Un. of Job 
 15 : 30 means God^s breath. This v. 30 : 11, has no reference to God ; 
 and it was entirely misconceived by the Douay, the Ital., the E. V., and 
 
 the Am. Bib. Un. See E. V. Noyes They let loose the reins, and 
 
 afflicted me, they cast off the bridle before me. 
 
 5. Used in contempt of vile and wicked men, says Ges., under phrhh, 
 citing this v. 
 
 6. They help my fall, says Ges., under iol, citing this v. 
 
 7. i. e. to Job ; him being here used for me. See Ges under hnu, citing 
 Isai. 53 : 8. 
 
 8. Ges., under phrts — breach, citing this v., says, "rightly rendered by 
 the Latin Vulgate," giving the Latin ; a metaphor, says lie, taken from 
 besiegers who rush into a city through breaches in the wall in great num- 
 bers and in great violence. 
 
 9. Douay and have rolled themselves down to my miseries : Ital. 
 
124 
 
 15 Are turned against me terrors ; they pursue like 
 wind ; * free will 2 of me, and as cloud has passed quickly 
 by, welfare of me : 
 
 16 And now upon me pours itself breath 3 of me ; have 
 taken hold of me days of affliction : 
 
 17 Night, bones of me pierces upon me, 4 and they that 
 gnaw me 5 not are quiet: 
 
 18 By great power is changed garment of me; 6 as 
 mouth of tunic 7 it girds me: 
 
 19 He has cast me into mire, and I am become like 
 dust and ashes: * 
 
 they are rolled under the ruins : Am. Bib. Un they roll on beneath 
 
 the ruins. 
 
 1. Heb. ruh — wind. 
 
 2. Heb. ndbe — free will, readiness of mind : Douay as a wind thou 
 
 hast taken away my desire : Ital they pursue my anima like the 
 
 wind : E. V they pursue my soul as the wind : Am. Bib. Un they 
 
 chase away, like the wind, my princely estate : Noy es my prosperity. 
 
 3. Heb. nphsh breath : Douay and now my soul fadeth within 
 
 myself: Ital And now my anima pours itself out upon me : E. V 
 
 And my soul is poured out upon me : Am. Bib. Un And now my soul 
 
 is poured out within me : Noyes And now my soul is poured out in 
 
 grief. Ges., under o/, citing this v., says: i. e., being poured out into 
 tears, it wholly covers me as it were with them ; citing also Ps. 42 : 5, E. 
 V. v. 4. And under shphk — to pour, pour out, he gives : "metaphorically, 
 shphk nphsh — (to pour out the breath,) i. e., says he, to be poured out in 
 tears and complaints, citing 1 Sam. 1 : 16, where the Heb. is, but have 
 poured out nphsh — breath — of me to face of Jehovah. And citing Jer. 
 4 : 10, in which the Heb. is nphsh— breath. I add Lament. 2 : 12, where 
 
 the Heb. is in fainting of them in pouring out nphsh — breath — of 
 
 them into bosom of mothers of them. The E. V. there is wheu they 
 
 swooned when their soul was poured out into their mother's bosom. 
 
 [Affliction causes sorrowful nphsh— breath, and sorrowful breath causes 
 tears.] 
 
 4. i. e.,says Ges. under nqr, citing this v., by night my bones are, as it 
 
 were, pierced with pain : Am. Bib. Un By night my bones are pierced 
 
 and severed from me. 
 
 5. i. e., pains, says Ges., under org, citing this v. 
 
 6. Ges., under hphsh, citing this v. renders, " by its great power my 
 
 garment (i. e., says he, my skin) is changed. Am. Bib. Un By sore 
 
 violence, my covering is disfigured. 
 
 7. i. e., an inner garment next the skin, says Ges., under hint. 
 
125 
 
 20 I cry for help to thee and not answerest thou me ; I 
 stand up, and not * turnest thou mind to me: 
 
 21 Thou hast turned thyself into cruel to me ; in 
 strength of hand of thee thou hast laid snares for me : 
 
 22 Thou hast lifted me up to wind ; 2 thou hast caused 
 me to ride ; 3 and thou hast made me to melt terrified : 4 
 
 23 For know I death will return me, 5 and house of 
 assemblage to every living: 6 
 
 24 Surely, not prayers, stretches out he hand, though 
 in calamity of him he cry for help: 
 
 1 . The not in the first hemistich belongs also to the last, in the Heb. 
 usage. The Douay, and the Ital., use not twice in the v. ; and the E. V. 
 
 inserts a second not: Am. Bib. Union I stand, and thou observest 
 
 me : Noyes but thou regardest me not. 
 
 2. Heb. ruh — wind. 
 
 3. Metaphor., says Ges., under rkb, citing this v., " caused me to ride 
 upon the wings of the wind :" Ital. . .Thou me hast lifted on high ; thou 
 me hast caused to ride on horse back upon the vento — wind : See E. V. : 
 
 Am. Bib. Un Thou dost lift me to the wind, and let me be borne 
 
 away. 
 
 The Heb. ruh, defined breath, wind, is the word where the Douay, and 
 the E. V., so often have spirit, from the Latin noun spiritus — breath. The 
 writer of Job had no knowledge of the Latin language, and so no knowl- 
 edge of what self-styled orthodoxy and modern spiritism would have us 
 believe the Latin spiritus, Douay and E. V., spirit, means. JNowby some 
 one disposed to be facetious a laugh might be provoked by giving for rtih 
 here the word spirit in the same sense in which it is used in orthodoxy 
 and spiritism, and so setting Job astride an orthodox spirit to ride it. 
 But what if Job should have thought its gait too slow? could he have 
 made it feel the spur ? 
 
 4. Figurative, says Ges., "to be dissolved with fear and alarm." 
 
 5. i.e., to dust: The writer of Job had not learned to say my body. 
 
 Douay 1 know that thou wilt deliver me to death : Ital that thou 
 
 me wilt reduce to death: Am. Bib. Un For I know thou wilt bring 
 
 me to death : Noyes. . . .the same. [ The Heb. is evaded.] 
 
 6. Ges., under muod, citing this v., renders, " the place of the assem- 
 blage of all living. Under mtit — death, he says, it is used of death, 
 whether of men or beasts, citing Exod. 11 : 5 ; Eccles. 9:4; and he says, 
 death is sometimes used as personified, citing Ps. 49 : 14, death shall feed 
 on them : and that death is poetically used for the dead, citing Isai. 38 : 
 18, under mut — death; and also that mut — death — is used for the place of 
 the dead, i. e., says he, Hades, citing Job 28 : 22 ; see it in its place. 
 
126 
 
 25 Whether not have wept I for hard of day, 1 been sad 
 breath 2 of me for needy: 
 
 26 When good I looked for, came evil, and I hoped for 
 light, and came thick darkness: 3 
 
 27 Intestines of me boiling, 4 and not are quiet: have 
 met me days of misery: 
 
 28 Of dirty color 5 I go along, not by heat ; 6 rise I in 
 congregation, I cry for help: 
 
 29 Brother am become I to jackals, 7 and companion to 
 children of female ostrich: 8 
 
 30 Skin of me black upon me, and bones of me are 
 kindled with heat: 
 
 31 And is become for mourning harp of me, and pipe 
 of me for voice of them that weep : 
 
 CHAPTER XXXI. 
 
 1 Covenant have cut 1 9 with eyes of me, and how 
 
 could I show myself attentive upon virgin : 
 
 1. Ges., under qshe, cites this v., and renders, "whose day is hard, 
 i. e., says he, whose lot is hard. 
 
 2. Heb. nphsh — breath ; poetically for whether not have I been sad ; 
 sadness affects, and is shown by the breath. The Douay, E. V., and 
 Am. Bib. Un., give my soul. 
 
 3. Light, says Ges., citing this v., is sometimes used for prosperity 
 itself: and aphl— thick darkness — is a poetic word, says he, citing this v. 
 and Job 3 : 6 ; 10 : 22 ; 28 : 3 : metaphor., says he, of misery, misfor- 
 tune. 
 
 4. Metaphor., of an emotion of the mind, says Ges., citing this v. under 
 rth. 
 
 5. As of a sunburnt skin, says Ges., under gdr, citing this v. 
 
 6. Poetically, says Ges., for the sun itself, citing this verse under hme 
 — heat. 
 
 7. i. e., says Ges, under ah, citing this v., I am forced to howl like a 
 jackal. 
 
 8. i. e., a companion of ostriches, see Ges., under tone. 
 
 9. So Ges., under krt— to cut; so used, says he, from slayiug and 
 dividing the victim, as was customary in making a covenant, citing this 
 v. and other passages. 
 
127 
 
 2 And what, portion of God from above, and lot of 
 Almighty from heights: 
 
 3 Whether not destruction to wicked ; and misfortune 
 to workers of iniquity: Noyes, and ruin: Am. Bib. Un., 
 calamity. 
 
 4 Whether not himself he sees ways of me, and every 
 step of me he numbers : 
 
 5 If have walked I with falsehood, and has made haste 
 towards fraud x foot of me: 
 
 6 Let him weigh me in scales just, and he will get to 
 know innocence of me: 2 
 
 7 If has turned aside goings of me from that way, and 
 after eyes of me has gone heart of me, and on hand of me 
 has cleaved spot, 
 
 8 Let me sow and another let eat, and springing up of 
 me 3 let be rooted out: 
 
 9 If has been enticed heart of me on woman, and at 
 door of companion of me I have lain in wait, 
 
 10 Let grind for another wife of me, and upon her let 
 bow down another: 4 
 
 11 For that, wickedness, and it, crime of judges: 5 
 
 12 For, fire it which to place of destruction 6 would 
 consume, and all gain of me would root out: 
 
 1. Metonymy for, riches gained "by fraud, says Ges., under mrme. 
 
 2. Am. Bib. Un He will weigh me in scales of justice, (it should be 
 
 justness :) The E. V. is better : Let him weigh me in an even balance. 
 
 3. Metaphor., descendants, children, says Ges., under tsatsaim, citing 
 
 this v. and others : Douay, and E. V my offspring : Am. Bib. Un. ... 
 
 my products. 
 
 4. Douay and let other men lie with her : Am. Bib. Un and let 
 
 others lie with her : Ital and let how down others upon her : E. V. . . 
 
 the same. 
 
 5. i. e., says Ges., under oun citing this v., to be punished by the 
 judges. 
 
 6. The Heb. is abdun, see before, Job 26 : 6 ; 28 : 22. 
 
128 
 
 13 If I reject right 1 of servant of me and handmaid of 
 me in contention of them with me : 
 
 14 Then what should I do when should arise God ; and 
 when he should visit, what could I answer him: 
 
 15 Whether not in belly who made me made him, and 
 fashioned us in womb One: 
 
 16 If I have kept back from desire, weak, and eyes of 
 widow have caused to pine away: 
 
 17 And have eaten morsel of me alone of me, and not 
 hath eaten orphan of it ; 
 
 18 For from boyhood of me he grew up to me as 
 father, 2 and from womb of mother of me I have led her: 
 
 19 If I have seen ready to perish because not clothing, 
 and not was covering to needy ; 
 
 20 If not have blessed me loins of him, and from 
 fleece of lamb of me he has not been warmed ; 3 
 
 21 If I have shaken at orphan hand of me 4 when I 
 looked at gate of court 5 of me : 
 
 22 Shoulder of me from shoulder blade of it let fall, 
 and arm of me from higher bone of arm let be broken : 
 
 23 For terror to me, destruction of God, 6 and because 
 of majesty of him not could 1: 7 
 
 24 If made I gold confidence of me, and to hid away 8 
 have said I, security of me : 
 
 1. Heb. mshphth — right: Douay judgment: E. V the cause: 
 
 Am. Bib. Un right. 
 
 2. i. e., says Ges., under gdl, citing this v., under my care. 
 
 3. The not in the first clause belongs also to the second. 
 
 4. i. e., threatened, says Ges., under nuph, citing this v. and others. 
 
 5. The Heb. word here is ozrt for ozre, which, says Ges., is for the 
 older Hob. htsr, which he defines, an enclosure, a court,. an enclosure be- 
 fore a building : The Douay is even when I saw myself superior in 
 
 the gate: Ital though I saw who me would have aided in or at the 
 
 gate : E. V., Am. Bib. Un because I saw my helper in the gate : 
 
 6. i. e., sent by God, says Ges., under aid, citing passages. 
 
 7. i. e., says Ges., do any thing of the kind, citing this v. under la. 
 
 8. Heb. Mm, a poetical word, says Ges., properly, says he that which 
 is precious. 
 
129 
 
 25 If I rejoiced that great, wealth of me, and that 
 much had come to hand of me : 
 
 26 If I looked at 1 light 2 which brilliant, and moon 
 splendid 3 going along: 
 
 27 And was beguiled in secret heart of me, and has 
 kissed hand of me to mouth: 4 
 
 28 Also it, crime of judges, for I should have feigned 
 to God above: 
 
 29 If I rejoiced at calamity of hater of me, and made 
 myself naked 5 when met him evil: 
 
 30 But not have given I to sin palate of me, to ask 
 with curse breath 6 of him : 
 
 31 Whether not have said men of tent of me, who will 
 give forth, from flesh of him not was he satisfied: 7 
 
 32 On outside not passed night stranger ; doors of me 
 to way 8 I opened : 
 
 33 Whether have covered I like men 9 fault of me, to 
 hide in bosom of me guilt of me: 
 
 1. i. e., specially regarded. 
 
 2. Of the sun, or the sun itself, says Ges., citing this v., and Job 37 : 
 21, that brilliant. 
 
 3. Heb. iqr, magnificent, splendid, says Ges., citing this v. 
 
 4. Ges., uuder nskg, to kiss, citing this v. says: " To kiss idols is a 
 term applied to those who worship them, which was done by kissing the 
 hand to them :" Am Bib. Un and my hand my mouth hath kissed. 
 
 5. For, was tumultuously joyful : Douay and have rejoiced : Ital. . . 
 
 tumultuous with joy : Am. Bib. Un and triumphed. 
 
 6. Heb. nphsh — breath; Douay by wishing a curse to his soul ; E. 
 
 V the same ; Ital ... .to ask his death with curse ; Am. Bib. Un 
 
 to asking with cursing his life ; Noyes his life. 
 
 7. Ges. under bshr— flesh, citing this v., renders, "who is there that 
 was not satisfied with his flesh," i. e., says he, in his feasts. 
 
 8. Heb. ark — way, poetically used for traveler, says Ges., citing this v. 
 Noyes to the traveler ; Am. Bib. Un. . . .to the traveler. 
 
 9. Heb. adm "; Ges. says, it is very often used to denote men, citing 
 Gen 6:1; Job 21 : 33, and other passages ; The Douay in Job 31 : 33 is, 
 
 If as a man I have hid my sin ; Ital as do men ; E. V. . . .as Adam ; 
 
 Am. Bib. Un . . . .like Adam ; Noyes after the manner of men. 
 
130 
 
 34 That I should fear multitude great, and contempt of 
 families should prostrate me, and I should be silent , not 
 should go out of door: 
 
 35 Who will give to me to listen to me: Behold sign 1 
 of me ; let Almighty answer me, and accusation write 
 man of contention with me: 
 
 36 Whether not on shoulder of me I would take it up, 
 would bind it crown to me: 
 
 37 Number of steps of me I would tell him, like as 
 prince 2 would I come near him: 
 
 38 If against me land of me cries out, and together fur- 
 rows bewail: 
 
 39 If strength 3 of it I have eaten without silver, and 
 breath 4 of owners of it I have caused to breathe out: 
 
 40 Instead of wheat let go forth thornbush, and instead 
 of barley, useless plant : Are ended words of Job. 
 
 1. Ges., under tu — a sign, says : "sign cruciform, mark subscribed in- 
 stead of a name to a bill of complaint, hence subscription," citing this v. 
 He says : " It is stated that at the Synod of Chalcedon and other synods, 
 principally in the East, some even of the bishops being unable to write, 
 put the sign of the cross instead of their names." 
 
 2. Ital as a commander: E. V as a prince: Noyes like a 
 
 prince : Douay as to a prince : Am. Bib. Un the same. 
 
 3. Ges. under kh — strength, citing this v., says: "The strength of the 
 earth is used for its product," citing also Gen. 4 : 12. 
 
 4. Heb. nfihsh — breath, ephhti— have caused to breathe out I. The verb 
 here used is the causative form of the verb nphh, denned by Ges., to 
 breathe out: He says it is onomatopoietic, [i. e., it expresses its meaning 
 
 by the sounds of it — en-phh.~\ The Douay is and have afflicted the 
 
 soul of the tillers thereof : ltal.. . .have made to sigh the anhna — breath 
 
 — of its lords: E. V have caused the owners thereof to lose their 
 
 life : Noyes and extorted the life of its owners : Am. Bib. Un and 
 
 made its tenants sigh out their breath, [showing that the Ital. anitHa, 
 which is the Latin anima, means breath. The only definition Graglia's 
 Ital. Diet, gives oianima is, soul.] 
 
 Note.— There is a note on page 257 of Froude's book, thus : " The 
 speech of Elihu, which lies between Job's last words, (the end of chap. 
 
131 
 
 31,) and .God's appearance; (God's answer to Job at the "beginning of 
 chap. 38,) a speech of six chapters, is now decisively pronounced by He- 
 brew scholars not to be genuine. The most superficial reader will have 
 been perplexed by the introduction of a speaker to whom no allusion is 
 made, either in the prologue or epilogue; by a long dissertation which 
 adds nothing to the progress of the argument, proceeding evidently on the 
 false hypothesis of the three, and betraying not the faintest conception of 
 the real cause of Job's sufferings. And the suspicions which such an 
 anomaly would naturally suggest are now made certainties by a fuller 
 knowledge of the language, and the detection of a different hand. The 
 interpolater has unconsciously confessed the feelings which allowed him 
 to take so great a liberty. He, too, possessed with the old Jewish theory, 
 was unable to accept in its fullness so great a contradiction to it ; and, 
 missing the spirit of the poem, he believed that God's honor could still 
 be vindicated in the old way. "His wrath was kindled" against his 
 friends because they could not answer Job ; and against Job because he 
 would not be answered ; and conceiving himself ' full of matter,' and 
 ' ready to burst like new bottles,' he could not contain himself, and de- 
 livered into the text a sermon on the Theodice, such, we suppose, as 
 formed the current doctrine of the time in which he lived." 
 
 On page 260, Froude says : " Such in outline is this wonderful poem. 
 "With the material of which it is woven we have not been concerned, 
 although it is so rich and pregnant that we might with little difficulty 
 construct out of it a complete picture of the world as it then was ; its 
 knowledge, arts, habits, superstitions, hopes and fears. The subject is 
 the problem of all mankind. And its composition embraces no less wide 
 a range. But what we are here most interested upon is the epoch which 
 it marks in the progress of mankind, as the first recorded struggle of a 
 new experience with an established orthodox belief. True, for hundreds 
 of years, perhaps for a thousand, the superstition against which it was 
 directed continued. When Christ came it was still in its vitality, nay, it 
 is alive, or in a sort of mock life, among us at this very day. But even 
 those who retained their imperfect belief had received into their canon a 
 book which treated it with contumely and scorn, so irresistible was the 
 majesty of truth." 
 
 We accept the account given in this note of Elihu's " sermon." But 
 as it is in the Hebrew language, we will select some verses in each chap- 
 ter, for the purpose of illustrating the meaning of some leading Hebrew 
 words used in Scripture. Froude does not go to the original. His quo- 
 tations are from the E. V. 
 
132 
 
 CHAPTER XXXII. 
 
 2 And breathed hard x nostril of Elihu, son,&c, at Job ; 
 was kindled nostril of him at his declaring just breath of 
 him 2 more than God: 
 
 6 . ..therefore was afraid I, and feared to breathe out 3 
 opinion of me with you : 
 
 8 Surely breath 4 it in men, even breath 5 of Almighty 
 causes them to have understanding: 
 
 18 For am full I of words ; compresses me breath 6 of 
 belly of me: 
 
 [ See note to this v. at the end of the chapter.] 
 
 1 . The Heb. verb here is nhr, defined by Ges., to breathe hard through 
 the nose ; an onomatopoietic, says he, i. e. expressing its meaning by the 
 sounds of it : Am. Bib. Un then was kindled the anger of Elihu. 
 
 2. Heb. nphsh u — breath of him, i. e. himself: Ges. under tsdq — "to 
 declare any one just or innocent," says, "followed by nphsh u — (breath of 
 him) — one self," citing this v., and Job 33 : 32: and under nphsh he gives 
 " 'nphsh i — (breath of me) I myself; " and nphsh k — (breath of thee) — thou 
 thyself." For nphsh ti — breath of him, in Job 32 : 2, the Douay gives 
 
 he: Ital himself; E. V himself; Am. Bib. Un himself; Noyes 
 
 himself. 
 
 3. The Heb. verb used here is hue, defined to breathe out; a word 
 used in poetry says Ges., citing Job 32 : 10, 17, where the same verb is 
 
 used: The Douay is to shew you my opinion: Am. Bib. Un to 
 
 show you my opinion. 
 
 4. Heb. ruh. 
 
 5. Heb. nshmt, (the same word used in Gen. 2 : V ; nshme is the true 
 word, sometimes written nshmt :) for ruh in the v. the Douay gives, a 
 
 spirit; and for nshmt, inspiration: Ital the spirito; the inspiration, 
 
 &c. ; Am. Bib. Un But a spirit there is in man ; and (in a foot note, 
 
 even) the breath of the Almighty gives them understanding: Noyes.. . . 
 But it is the divine spirit in man, even the inspiration of the Almighty, 
 that giveth him understanding. 
 
 6. Heb. ruh — breath or wind, of bthn — belly — of me: Douay the 
 
 spirit of my bowels straiteneth me: Ital the spirito of my belly me 
 
 draws together : Am. Bib. Un the spirit within me constrains me: 
 
 Noyes The spirit within constraineth me. [See note to this verse at 
 
 the end of the chapter.] 
 
133 
 
 19 Lo belly of me like wine not opened, as bottles new 
 burst: 1 
 
 20 I will speak and it will be airy 2 to me : 
 
 22 .... as suddenly might take away me Maker of me : 
 
 1. Ges., under aub, citing this v. renders, u like new bottles," i. e., 
 
 says he, full of new wine, which burst : Douay Behold my belly is as 
 
 new wine which wanteth vent, which bursteth the new vessels : Ital 
 
 my belly : E. V my belly : Am. Bib. Un my breast is as wine that 
 
 has no vent : Noyes Behold my bosom is as wine that hath no vent. . . 
 
 it is bursting. 
 
 2. Ges. under the verb ruh, defined, to be airy, gives, iruh li, (the 
 words used in this v.) — it will be airy to me ; hence says he, " spacious 
 to me," i. e., says he, 1 shall breathe, — be refreshed, citing this v. and 1 
 
 Sam. 16 : 23 : The Douay is I will speak and take breath a little : 
 
 E. V I will speak that 1 may be refreshed : Am. Bib. Un I will 
 
 speak and be relieved : Noyes that I may be relieved. 
 
 Note to the words " the spirit within me," used by the E. V., and the 
 Am. Bib Un., in Job 32 : 18. 
 
 In 1 Kings 17 : 21, the Heb. is let return, I pray thee, nphsh— breath 
 
 of this child into qrb — entrails of bim : Latin the anima — breath — of 
 
 this cbild into viscera — entrails — of him: Douay let the soul of this 
 
 child return into bis body : Ital the anima of this child into him : E . 
 
 V let this child's soul come into him again. 
 
 1 Kings 17 : 22, Heb and returned nphsh — breath — of this child 
 
 into qrb — entrails |of him, and ihi — he lived again: Douay and the 
 
 soul of the child returned unto him, and he revived, (i. e. lived again :) 
 
 Ital and the anima of the child returned into him, and he came to life 
 
 again: E. Y and the soul of the child came into him again, and he 
 
 revived. 
 
 Ps. 40 : 9, Heb., law of thee in midst of moi — intestines of me : Douay, 
 
 Ps. 39 : 9 thy law in the midst of my heart: Ital. 40 : 9 in the 
 
 midst of my interiora — entrails — of me: E. V within my heart. 
 
 Ps. 51 : 12, E. V. v. 10, Heb and ruh— breath— straight (metaphor., 
 
 for upright, just, says Ges., under nkh, citing Prov. 8 : 9) renew in qrb — 
 entrails — of me: Douay, 50 : 12.... and renew a right spirit within my 
 
 bowels : Ital., 51.: 12 and renew within me a spirito straight : E. V., 
 
 51 : 10 and renew a rigbt spirit within me. 
 
 Psal. 103 : 1, Heb Bless nphsh — breath — of me Jehovah, yea all qrb 
 
 — entrails of me bless name holy of him: Douay, 102 : 1 Bless the 
 
 Lord, O my soul: and let all that is within me bless : Ital., 103 : 1.... 
 
134 
 
 and all my interiora — entrails— bless : E. V and all that is within me 
 
 bless. 
 
 Isai. 63 : 11, Heb who put in qrb — entrails — of him ruh — breath- 
 holy of him : Douay that put in the midst of them the spirit of his 
 
 holy One ? Ital that put his spirito holy in midst of them : E. V 
 
 that put his holy spirit within them. 
 
 Isai., 26 : 9, Heb. nphsh — breath — of me desire th thee in night, (i. e., 
 says Ges., citing this v., " I desire thee in the night,") also ruh — breath 
 — of me in qrb— entrails — of me shall break forth at dawn to thee : Douay 
 
 My soul hath desired thee in the night: yea, and with my spirit 
 
 within me in the morning early I will watch to thee: Ital with my 
 
 spirito that is within me : E. V with my spirit within me. 
 
 Ezek. 11 : 10, Heb and ruh — breath — new I will give in qrb — en- 
 trails — of you: Douay a new spirit in their bowels: Ital a new 
 
 spirit within them : E. V and I will put a new spirit within you. 
 
 Ezek. 36 : 26, Heb and ruh — breath — new will I give in qrb — en- 
 trails — of you: Douay and put a new spirit within you: Ital a 
 
 spirito new within you : E. V a new spirit within you. 
 
 Ezek. 36 : 27, Heb ruh — breath — of me I will give in qrb — entrails 
 
 — of you : Douay my spirit in the midst of you : Ital ... I will put my 
 
 spirito within you : E. V. . . .my spirit within you. 
 
 Habak. 2 : 19, Heb and any ruh — breath — not there is in qrb — en- 
 trails — of it: Douay and there is no spirit in the bowels thereof: 
 
 Ital and not there is within it spirito any : E. V and no breath at 
 
 all in the midst of it. 
 
 In Baruch 2 \ 17 we have in the Greek, ( my copy of the Hebrew has 
 not the so-called Apocrypha,) " for not those lying dead in the hades, 
 (grave,) of whom is taken away the. pyieuma — (the Greek word uniformly 
 used, for the Heb. ruh) — breath — of them from the entrails of them will 
 
 give glory to the Lord : The Latin there is, for not dead, who are in 
 
 inferno, (from infemus, denned "lower, situate beneath or under,") of 
 whom spiritus — breath — was taken from the entrails of them, shall, &c. 
 
 The Douay there is for the dead that are in hell, whose spirit is taken 
 
 from their bowels, shall not give glory, &c. : The E. V. there is for 
 
 the dead that are in their graves, whose souls (margin, "Greek, spirit, or 
 life,") are taken from their bodies, will give unto the Lord neither praise, 
 &c. 
 
 The E. V. persistently avoids giving nphsh — breath — soul — in entrails, 
 or ruh — breath — spirit — in entrails. So persevering a use of its word 
 "within" could not be other than designed — more persevering even than 
 either the Douay or the Italian. The purpose of the evasion is too man- 
 ifest to need remark. The reader may do the thinking. 
 
135 
 
 CHAPTER XXXIII. 
 
 4 Breath x of God made me, and breath 2 of Almighty 
 caused me to live: 
 
 18 May keep safely breath 3 of him from pit, and life 4 
 of him from to perish by weapon : 5 
 
 20 And loathes life of him bread, and breath® of him 
 food of delight: 
 
 22 And draws near to pit breath 7 of him, and life of 
 him to killers : 8 
 
 1 . Heb. ruh — breath. 
 
 2. nshmt breath. This verse expresses what is expressed in Gen. 
 
 2 : 7. By the ruh — breath — word — of God, the inanimate organism, 
 man, was made, and by the nshmt — breath — of Almighty, breathed into 
 the breathing organs, the inanimate man was caused to live. The Douay 
 of the v. is The spirit of God made me, and the breath of the Al- 
 mighty gave me liife : The Ital. here uses, first spirito, and then alito — 
 
 breath hath given me life ; Noyes the spirit of God made me and 
 
 the breath gave me life: Am. Bib. Un The spirit made me, 
 
 and the breath. . .gives me life : ( an evident evasion : ) The verse plainly 
 teaches the same that Gen. 2 ; 7 teaches — that the inanimate organism 
 was first created, and that then it was made alive by the breath of lives 
 imparted to it. 
 
 S. Poetical for him : Douay his soul from corruption: Ital his 
 
 anima from the grave : Am. Bib. Un his soul from the pit : Noyes 
 
 him from the pit. 
 
 4. Heb. hie — life, equivalent, says Ges., to nphsh No. 4, "vital power," 
 citing Job 33 ; 20 ; 38 : 39. 
 
 5. Ges., under obr, gives, "from to perish by the weapon (of death.) " 
 citing this v., and Job 36 : 12. 
 
 6. Heb. nphsh — breath : The Douay of the v. gives his life. . . .his 
 
 soul: The Ital his life his anima: E. V his life.... his soul: 
 
 Am. Bib. Un And his spirit (Heb. hie — life) his soul : Noyes 
 
 So that his mouth abhorreth bread, and his taste the choicest meat. 
 
 7. Heb. nphsh u — breath of him — poetical for he : Douay his soul to 
 
 corruption: Ital his anima to the grave: Am. Bib. Un. .. .his soul 
 
 comes nigh to the pit : Noyes. . . .his soul draweth near to the pit. 
 
 8. Often used, says Ges., under mut — death, of death sent by God 
 himself, by diseases, famine, etc., citing this v. 
 
136 
 
 23 If there be to him messenger, x interpreter, one out 
 of a thousand, to show to man straightness of him: 
 
 [See note to this v. at the end of the chapter.] 
 
 24 Then he will be gracious to him, and will say, set 
 him free from descending pit, 2 I have found covering, (or 
 expiation :) 
 
 26 He may in treat God, and he will receive him 
 graciously, and he shall see face of him 3 with rejoicing: 
 
 28 Redeeming breath 4 of me from to perish in pit, that 
 life of me in light I may see: 
 
 29 Lo, all these things doth God treads three 5 with 
 man: 
 
 30 For to bring back breath 6 of him from pit, to light 
 in light of lives : 
 
 1. Heb. mlak — messenger; Douay Angel; Ital messenger; E. 
 
 V messenger ; Noyes messenger ; Am. Bib. Un messenger. 
 
 [See note to this v. at the end of the chapter.] 
 
 2. Heb. shht : Douay that he may not go down to corruption ; Ital. 
 
 the grave ; E. V pit ; Noyes him from the pit ; Am. Bib. Un. 
 
 . . . .the pit. [ By comparing verses 22 and 24 we see that his sonl to the 
 pit and him to the pit mean the same.] 
 
 3. i. e., enjoy his favour; the Heb. here is,phni — face — of him. 
 
 4. Heb. nphsh i — breath of me — poetical for me: Douay his soul 
 
 from going into destruction, that it may live and see light ; Ital his 
 
 amma that not it pass into the grave ; E. V his soul from going into 
 
 the pit ; Noyes he hath delivered me from going down to the pit; 
 
 Am. Bib. Un He has redeemed my soul from going into the pit: 
 
 Ges., under obr citing this v., renders, "perishing in the sepulchre." 
 
 5. i.e., thrice, says Ges., citing Exod. 23:17, etc. Noyes time 
 
 after time ; Am. Bib. Un thrice. 
 
 6. Heb. nphsh u — breath of him — poetical for him or them : Douay. . . 
 
 their souls from corruption : Ital his soul from the grave ; E. V 
 
 his soul from the pit , Noyes that he may bring him back from the 
 
 grave ; Noyes that he may bring him back from the grave ; Am. Bib. 
 
 Un to bring back his soul from the pit. See the E. V., of Ps. 30 : 3. 
 
 Note to Job 33 : 23. 
 The Heb. is If there be to him mlah— messenger : Ital . . 
 
137 
 
 messenger; E. V messenger; Noyes messenger; Am. Bib. Un. 
 
 messenger ; Douay Angel. The Greek word is aggelos, sounded 
 
 atigelos, defined in Donnegan's Greek Lex. "a messenger," and in Lid- 
 dell & Scott's Greek Lex. "a messenger, envoy, often in Homer, Herod- 
 otus, and others ; in general, one who.announces or tells." Angel is not 
 given in any Lex. for the Greek angelos. This Eomish word angel has 
 done so much mischief in the world that it is high time its true meaning 
 should be made known. 
 
 In Psal. 104 : 4, we have in Latin, ( the Papacy says it is the sacred 
 language, and that the Latin version is the only true version of the scrip- 
 tures,) " Who makest thy Angelas spiritus, and thy ministers fire burn- 
 ing, or, lighting up." [ The Latin spiritus is plural as well as singular.] 
 The Douay is Psal. 103 : 4, and is, " "Who makest thy angels spirits ; and 
 
 thy ministers a burning fire; The Ital. 104:4, is "He makes the 
 
 venti — winds — his Angeli — messengers;" E. V "Who maketh his 
 
 angels spirits ; his ministers a flaming fire : The Heb. is, "He maketh 
 mlaki — (plural of mlak) — messengers — of him ruhut — (plural of ruh — 
 winds; servants of him lightnings flashing." (And ruh is used in the 
 very next preceding verse, and the Douay, Ital., and E. V. there give 
 wind fox it : ) The Greek is, Who making angelous — (plural of angelos) — 
 messengers— of him piieumata — (plural of pneuma) — winds, and workmen 
 of him fire blazing. 
 
 In Heb. 1 : 7, the Eheims Eomish version of the New Testament, (pub- 
 lished with the Douay Eomish version of the Old Testament,) has, " He 
 maketh his angels, spirits," (with a comma after angels,] and a flame of 
 
 fire his ministers : " E. V " Who maketh his angels spirits, (without 
 
 comma after angels,) and his ministers a flame of fire : The Ital. there is 
 
 "who makes the venti — winds — his angeli — messengers, and flame of 
 
 fire his ministers." 
 
 In Zech. 6 : 5, the Heb. is, And answered that mlak — messenger, these 
 the four ruhut — (plural of ruh) — breaths — winds — of these heavens : Greek 
 
 the four anemoi — winds — of the heaven : Latin these are the four 
 
 venti — winds — of heaven — the sky ; Douay And the Angel answered, 
 
 and said to me, these are the four winds of the heaven : Ital And the 
 
 Angelo — messenger — answered, and to me said : These are the four spiriti 
 
 of the heaven— air — sky : E. V And the angel answered .... these are 
 
 the four spirits (margin, or, winds.) 
 
 In Ezek. 37 : 5, the Heb. has ruh— breath ; Douay spirit ; Ital 
 
 spirito ; E. V breath. 
 
 In Ezek. 37 : 6, the Heb. is ruh — breath; Douay spirit; Ital 
 
 spirito ; E. V breath. 
 
 In Ezek. 37 : 8, the Heb. is ruh — breath; Douay spirit; Ital 
 
 spirito ; E. V breath. 
 
 In Ezek. 37 : 9, the Heb. has ruh, twice, then ruhut, and then ruh 
 again : The Douay has spirit twice, and then, " come, spirit, from the 
 11 
 
138 
 
 four winds, and blow upon these slain, and let them live again :" The 
 Ital. has spirito twice, and then, come O spirito from the four venti — 
 winds, and blow into these slain, that they may live again : The E. V. 
 has wind twice, and then " Come from the four winds, O breath, and 
 breathe upon these slain, that they may live," (omitting to add again, 
 though it is plain that the slain had once lived before. The omission 
 was not without purpose.) 
 
 Ezek. 37 : 10, Heb and came into them that ruh — breath, and they 
 
 lived again ; Douay and the spirit came into them ; Ital and the 
 
 spirito entered into them and they returned to life; E. V....and the 
 breath came into them, and they lived : ( again omitting "again.") 
 
 Ezek. 37 : 14, Heb. .And I will give ruh — breath — of me into you, and 
 
 ye shall live again ; Douay my spirit ; Ital my spirito, and ye shall 
 
 return into life ; E. V my Spirit in you, and ye shall live: (again 
 
 omitting the word "again : " See Job 14 : 14 and note.) 
 
 After I had translated beyond Psalm 104 ; 4, in preparing the work en- 
 titled " The Theology of the Bible," a gentleman who knew I was engag- 
 ed in that work happened to see the work of Alex. Geddes, LL.D., in a 
 book store in New York, and thinking I would like to have it, he brought 
 it to me, — three large folio volumes, and his Prospectus, etc., a smaller 
 fol. vol. ; a very expensive work, and not likely to have obtained more 
 than a very limited circulation. I at first told the gentleman I did not 
 desire to have the books. But it occurred tome to look at a few passages. 
 I found that in Gen. 1 : 2, he rendered " a vehement wind : " The Heb. 
 
 there is, ruhaleim — a breath, or, wind, of God: Douay the spirit of 
 
 God moved over the waters; Ital and the Spirito — breath, or, wind, 
 
 of God was moved upon the face of the waters. And that in Psal. 104 : 
 4, he rendered, " Who maketh the winds his messengers." These ren- 
 derings, by which I found myself supported by so accomplished a Hebrew 
 scholar, induced me to say to the gentleman he might leave the books. 
 
 I give what Geddes says of Psal. 104 : 4. "Another instance I shall 
 give, says he, from the Psalms : Ps. 104 : 4, is thus rendered by our last 
 translators : ' Who maketh his angels spirits, and his ministers a flaming 
 fire. ' " He then says : " That a servile translator from the Vulgate (the 
 Latin) should be guilty of so egregious a mistake is not, perhaps, to be 
 wondered at. He had before him an ambiguous text, and might think it 
 incumbent on him to be as obscure and unintelligible as his original ; but 
 that one who translates immediately from the Hebrew, and is but mod- 
 erately acquainted with its genius, should so miserably degrade this sub- 
 lime passage is surprising indeed." He renders : "Who maketh the winds 
 his messengers, and his ministers the flashing lightning." "A bold and 
 sublime idea," says he, " and worthy an Oriental bard.'' (David.) A note 
 says : Bishop Hare has well rendered this verse in Latin, " faciens 
 angelos suos ventos, ministros suos ignem flammanten," — making his 
 messengers the winds, his ministers (servants) fire flaming. " But Green 
 
139 
 
 says Geddes, who took Bishop Hare for his model, has ill translated into 
 English the first line thus, who maketh his angels winds." " That 
 Green's mistake is in not putting a comma after his word angels, as 
 Bishop Hare does." 
 
 The Bev. Alex. Geddes, LL.D., was an eminent Scottish Eom. Cath. 
 divine, distinguished as a learned writer. The distinction LL.D., was 
 conferred on him by a Presbyterian University, the only instance of the 
 kind. He was born in 1737. Finding that the Latin Vulgate was in 
 many instances inaccurate, he resolved to translate the Bible from the 
 originals. In 1799 he gave to the world his first volume ; and in 1800 the 
 second, which brought the work to the end of Buth. He died in 1802, 
 while engaged in translating the Psalms. His version of the Psalms, 
 which he completed as far as the 118th, was published in 1807. His ver- 
 sion showed, ( as all will see who will fully prepare themselves to read 
 the Scriptures in the originals,) that the current so-called theology was 
 radically wrong: and he became an object of equal alarm and hostility to 
 his own church and all the Protestant denominations. A majority of the 
 Bom. Cath. bishops in England forbade the use of his work in their sees ; 
 while the apostolic vicar of the London district interdicted him from 
 officiating as priest. Accusations of infidelity, and a desire to destroy 
 the authority of Scripture, were heaped upon him from all quarters. To 
 dissipate these charges he published an "Address," in which he pro- 
 claimed himself "a sincere though unworthy disciple of Christ," and 
 denounced those as the real enemies of religion "who seek to support 
 her on rotten props, which moulder away at the first touch of reason, and 
 leave the fabric in the dust." The foregoing brief account of Geddes 
 and his work we have collected from different notices of him. 
 
 CHAPTER XXXIV. 
 
 14 If he should turn to it x mind of him, breath 2 of 
 him, yea breath 3 of lives of him to himself draw back, 
 
 15 Would breathe out 4 every flesh at once, and man 5 
 to dust would return : 
 
 1. Heb. u — it, the ibl — habitable globe, in v. 13. 
 
 2. Heb. ruh — breath. 
 
 3. Heb. nshmt— breath (of lives.) 
 
 4. Heb. ighuo, from the verb ghuo — to breathe out. 
 
 5. Heb. adm — used here for each — every one. In Ps. 104 : 25 — 29, 
 small and great beasts are said to breathe out, and return to dust of them : 
 
140 
 
 and see page 22 of this book, in note. And Ges. under adm (3) says, 
 " compare aish [man] No. 4 ; " and for aish No. 4, he gives, each, every 
 one, citing 1 Kings 20 : 20, where, for aish, the Douay and the E.V. give 
 " every one ; " and citing Gen. 15 : 10, where for ais/i, Ges. gives "each," 
 thus : "and he set each" [Heb. aish] "of the several (animals, inserted) 
 part over against part ; " and he adds, " aish btru is equivalent to kl btru" 
 — each part of them ; " but the sacred writer has put aish — man — 'for kV 
 
 —each : " The Douay in Gen. 15 : 10 is "and laid the two pieces of 
 
 each one" — Heb. aish — "against the other:" See E. V. And for the 
 Heb. aish — man — in Job 1 : 4, the Douay and the E. V., give, " every 
 
 one:" Noyes and Am. Bib. Un "each." And in Job 2:11, the 
 
 Heb. aish is used for each one : the Douay and the E. V. there give for 
 it " every one: " Noyes gives " each one," and the Am. Bib. Un. gives, 
 " each.'' The Ital. of v. 14 is If he should put mind to man, (inter- 
 polating the word man as being in the original,) should draw back to 
 himself his alito — breath, and, or, yea, his soffio— breath: v. 15, Every 
 flesh together would end, or, cease, and man would return into dust. 
 The E. V. follows the bold interpolation by the Ital. of the word "man" 
 in v. 14; and for the Heb. ruh and nshmt gives his "spirit and his 
 breath." And Noyes uses the Ital. word "man" in v. 14, and gives, 
 "take back his spirit, and his breath, all flesh would then expire 
 together :" The Douay in the two verses is, If he turn his heart to him 
 [it should be it, " the world which he made," as the Douay gives in v. 
 13,] " he should draw his spirit and his breath unto himself, all flesh 
 shall perish together, and man shall return unto dust." The Am. Bib. 
 
 Un. is "should he set his thoughts upon him" [it should be it,] 
 
 " withdraw to himself his spirit and his breath, all flesh would expire 
 together, and man return to dust." The Heb. nshmt in v. 14 is the word 
 used in Gen. 2 : 7, where the Heb. is nshmt hiim — breath of lives ; and it 
 is plain from the words "to himself drawback" in v. 14, that nshmt 
 here means breath of lives: " Every flesh," in v. 15, " All flesh," as the 
 Douay, E. V., Noyes, and Am. Bib. Un. give, means, every breathing 
 flesh, no other could breathe out,— Latin, exspire. And surely, if God 
 should draw back to himself the breath of lives, every breathing crea- 
 ture would breathe out. And the two verses show plainly, that the Heb. 
 adm in v. 14 means each, or, every one, i. e. every flesh, every breathing 
 flesh, would breathe out, and return to dust of them, as is said in Fs. 104: 
 25 — 29, before given. And the two verses in the Heb. plainly teach, that 
 every breathing creature dies by breathing out, i. e. by giving up the 
 ghost (breath,) as the E.jV. gives for the same Heb. verb ghno in Job 3 : 
 10 ; 10 : 18 ; 13 : 19 ; 14 : 10. But the Romish Ital. version by substitut- 
 ing the word man for the Heb. u — it, in v. 14, attempts to make the two 
 verses apply only to man, and to make "every flesh," in v. 14 apply only 
 to man. And why did they who gave us the E. V. follow the Ital. sub- 
 stitution of the word " man " in v. 14, which could not be other than a 
 
141 
 
 19 Who not accepts faces 1 of princes: 
 36 Breathe after I, 2 may be tried Job to completeness 
 because of answers like as men of wickedness. 
 
 CHAPTER XXXY. 
 
 11 Who teaches us more than beasts of earth ; and 
 more than birds of these heavens 3 made us wise: 
 
 14 . . . .cause 4 is before him ; and wait thou for him: 
 16 Therefore Job with breath 5 opens mouth of him ; 
 without knowledge words he multiplies. 
 
 • 
 willful perversion. No other reason can be given than that they chose 
 to evade the teaching of the Hebrew, that every breathing creature has a 
 ghost — breath — to give up ; which teaching they evade also in Gen. 6 : 
 17 ; 7 : 22 ; Ps. 104 : 25—29 ; see pages 21, 22 of this book in note. 
 
 Our word it is often given for the Heb. u, meaning in v. 14, the habit- 
 able earth, or, globe. I give a few instances : Job 81 : 36, Heb. ti, twice : 
 E. V., and Noyes, and Am. Bib. Un., it, twiee : Job 37 : 13, Heb. u, Am. 
 Bib. Un., it: Job 36 : 30, Heb. u : Ital., and E. V., it: Job 36 : 25, Heb. 
 u, E. Y, it: Job 38 : 10, Heb. u, Am. Bib. Un. it: Job 38 : 20, Heb. u, 
 twice ; E. V., and Am Bib. Un., it. The instances might be multiplied. 
 For the meaning of the E. V. word " ghost," and of the Heb. verb ghuo, 
 more at large, see note at the end of chap. 3 : near the end of which note 
 the reader will find what Noah Webster's Dictionary makes of the word 
 "ghost." 
 
 1. For persons. 
 
 2. i. e., I desire ; the Heb. verb used here is aeb, defined, to breathe 
 after, to desire. 
 
 3. Douay.... than the fowls of the air: ltal.... the birds of heaven : 
 
 E. V the fowls of heaven: Am. Bib. Un the birds of heaven: 
 
 Noyes the birds of heaven. 
 
 4. Heb. din, defined, cause, controversy, right : Douay be judged 
 
 before him, and expect him : E. V yet judgment is before him, there- 
 fore trust thou in him : Am. Bib. Un. . . .the cause is before him ; and 
 wait thou for him : Noyes justice is with him. 
 
 5. Heb. ebl— breath ; hence, says Ges., in vain, citing this v. and oth- 
 ers : Douay Job openeth his mouth in vain : E. V the same : Am. 
 
 Bib. Un fills his mouth with vanity : Noyes. . . .Job hath opened his 
 
 mouth rashly. } 
 
142 
 
 CHAPTER XXXVI. 
 
 6 Not will he give life 1 to wicked ; but that which is 
 just, 2 meek he will give: 
 
 [ For Job's hope see further in note at the end of chap. 40.] 
 
 11 If obey they and serve 3 they shall fulfill days of 
 them in good, and years of them in pleasures: 
 
 12 But if not obey they, by weapon 4 they shall perish; 5 
 they shall breathe out 6 without knowledge: 
 
 14 Shall die in youth breath 7 of them ; and life of 
 them like as those prostituting themselves in honor of 
 Astarte, ( — Venus.) 8 
 
 1. Ges., under hie, the verb used here, gives, cause to live, make alive, 
 give life to, citing Job 34 : 4 ; and call back to life, citing 1 Sam. 2 : 6, 
 etc. : Am. Bib. Un He will not prosper the wicked. 
 
 2. Heb. mshphth, that which is just: Douay ... .judgment : Ital 
 
 reason: E. V right: Am. Bib. Un right: Noyes But render- 
 
 eth justice to the oppressed. 
 
 3. Jehovah, says Ges. 
 
 4. " The weapon of death," says Ges., under shlh, citing this v., and 
 Job 33 : 18. 
 
 5. The Heb. verb here is o&r, which Ges. defines, to perish, citing Ps. 
 37 : 36, where the Heb. is, And iobr — he perished, aud not was there of 
 
 him : Douay and lo, he was not : ltal but he is passed away ; and 
 
 lo, he not is more : E. V Yet he passed away, and lo, he was not. 
 
 6. Heb. ighuo— they shall breathe out : The Douay in Job 36 : 12 is. . . 
 
 they shall pass by the sword and be consumed in folly : Ital they 
 
 shall pass by the sword, and die for want of understanding : E. V.... 
 
 and they shall die without knowledge : Am. Bib. Un by the dart they 
 
 perish, and expire (from the Latin verb exspbo, defined in Anthon's 
 Latin Diet. " to breathe out," " breathe one's last") without knowledge : 
 Noyes they die in their own folly. 
 
 7. Heb. nphsh — breath — of them — poetical for they : Latin, anima — 
 breath — of them. 
 
 8. So Ges., under qdsh, citing this v. and others : The Douay of the v. 
 
 is Their soul shall die in a storm, and their life among the effeminate : 
 
 Ital Their person (Heb. nphsh) shall die in youth, and their life among 
 
 the cinedi : This word is not given in Graglia's ltal. Diet. : it is the Lat- 
 in cincEdus, one guilty of unnatural lewdness : The E. V. of the verse is 
 
143 
 
 17 But cause l of wicked fillest thou, (i. e. if thou fill- 
 est,) cause 2 and right 3 hold together: 4 
 
 IS So that beware lest he drive thee out by chasten- 
 ing, 5 and great redemption price not can save (or deliver) 
 thee: 
 
 20 Breathe not after 6 that night 7 of being] made to 
 pass away peoples underneath them: 8 
 
 They die in youth, and their life is among the unclean : Am. Bib. 
 
 Un Their breath shall expire in youth, and their life with the unclean : 
 
 " Their breath shall expire, " is saying, Their breath shall breathe out : 
 This is not the Heb. : the Heb. is tint — (from mut — to die) — shall die 
 breath of them, poetical for, they shall die. The Am. Bib. Un., to avoid 
 the idea of a soul dying, gives, Their breath (the right word for the Heb. 
 nphsh^) and gives ezpire, i. e. breathe out, a wrong word for the Heb. 
 imt — shall die, in the verse. It is one of the many evasions which a 
 translation " on the basis of the common and earlier English versions " 
 required ; Noyes They die in their youth. 
 
 1. Heb. din — cause, so Ges., under din, citing this v. 
 
 2. Heb. din — cause. 
 
 3. Heb. mshphth— right. 
 
 4. Heb. tmk— hold together : Ges., under the verb tmk cites this v., 
 and renders, " cause and judgment follow one another : Am. Bib. Un. . . 
 But if thou art filled with the judgment of the wicked, judgment and 
 justice will lay hold of thee: The Heb. k is generally thee ; but here it 
 is part of the Heb. verb tmk — to hold together. Noyes renders the v. 
 But if thou lade thyself with the guilt of the wicked, — guilt and pun- 
 ishment follow each other. 
 
 5. So Ges., under sut, citing this v. 
 
 6. i. e., desire not. 
 
 7. i. e., death, says Ges., under shaph, citing this v. 
 
 8. The Douay of this v. is : Prolong not the night, that people may 
 
 come up for them : Ital Pant not after the night in which the peoples, 
 
 (or, nations) perish to bottom : E. V Desire not the night, when peo- 
 ple are cut off in their place:. Am. Bib. Un Long not for that night, 
 
 where the nations are gathered to the world below them : Noyes 
 
 Long not for that night to which nations are taken away from their 
 place. 
 
 Finding in this verse the E. V. words "cut off," I give an incident: 
 Meeting a Presbyterian clergyman, a graduate of a theological semi- 
 
144 
 
 nary, and in whose hearing I had previously had a short conversation 
 with a lady, he at once asked me, how I got over Matt. 25 : 46. The E. 
 V. of it is: And these shall go away into everlasting punishment: but 
 the righteous into life eternal. I as promptly said : I'll bet a fippenny 
 bit you don't know what the word is in the original — the Greek — where 
 the E. V. gives the word punishment. He did not know. I repeated 
 what I had said. He then asked what the word was. I told him it was 
 kola-sin — cutting off, from the Greek verb kolazo, defined in Donnegan's 
 Greek Lexicon, to cut off. He then asked : Do you undertake to say 
 that kolasin is the word used there ? I answered, I knew it was ; and 
 that the Old Testament would teach him what u to cut off,'' in such con- 
 nection, meant. 
 
 The Heb. verb is krt, defined by Ges., " to cut off," as the branch of a 
 tree, says he ; " to be exterminated, destroyed," used of persons, says he, 
 citing Gen. 9 : 12, where the verb krt is used, and for which the Douay 
 
 there gives, " be destroyed : " The Ital be destroyed : E. V be cut 
 
 off. And Ps. 37 : 9, where the same word is used, and for which the 
 Douay, Ps. 36 : 9, gives, Eor evil doers shall be cut off: but they that 
 
 hope upon the Lord shall inherit the land : Ital Ps. 37 : 9 For the 
 
 wicked shall be exterminated ; but they that hope upon the Lord shall 
 
 possess the earth: E. V. 37 : 9, For evil doers shall be cut off: but 
 
 those that wait upon the Lord, they shall inherit the earth. And citing 
 Prov. 2 : 22, where the same Heb. verb is used, and where the Douay 
 
 gives, But the wicked shall be destroyed from the earth : The Ital 
 
 But the wicked shall be exterminated from the earth : E. V But the 
 
 wicked shall be cut off from the earth. The verse gives to the just, i. e. 
 to them who shall be accounted just, a life eternal ; and to the wicked 
 the opposite. But orthodoxy would make the verse give a life eternal to 
 the wicked also. It would make the verse give a life eternal of happi- 
 ness to the one class, and a life eternal of misery to the other ! 
 
 The Douay of Matt. 25 : 46 is, And these shall go into everlasting 
 
 punishment: but the just into life everlasting: The Ital And these 
 
 shall go to the pains eternal, and the just to the life eternal. 
 
 The Douay gives, "into life everlasting," and the E. V ''into life 
 
 eternal ; " both omitting our article a before life. The true rendering of 
 the Greek into English is, a life everlasting, or eternal. Thus distin- 
 guishing the life eternal— the immortality— to which they who shall be 
 accounted just will be raised, from this life of an inch of time. The 
 Greek has no indefinite article ; and the rule is given in the Greek gram- 
 mars, that where no article is used before a noun In the Greek our article 
 a is to be supplied in rendering Greek into English. Why should the 
 Douay and Ital. Kom. Cath. versions of the verse have been followed by 
 our English version. 
 
 The Greek very uniformly puts the noun before the adjective : (and so 
 does the Hebrew.) The E. V. generally puts the adjective first. So that 
 
145 
 
 whenever the reader finds in the E.V., "eternal life," "everlasting life," 
 he must, in order to get the true rendering from the Greek into English, 
 put the noun first with our article a before it, and read a life eternal, a 
 life everlasting. Eternal life may be thought somewhat accordant to the 
 immortal soul theory ; but a life eternal is unsuitable to it. 
 
 The Greek of Matt. 25 : 46 is : And apeleusontai (from aperchomai) — 
 shall go away ; metaphor., die, drop off, says Donnegan; depart from 
 life, die, says Liddell and Scott's Greek Lexicon; houtoi — these — eis — to 
 — kolasin — cutting off— eternal ; but the just eis— -for — a life eternal. Kol- 
 asin is the accusative of ko lasts, from the Greek verb kolazo — to cut off. 
 
 The same Greek word kolasis occurs in the Greek of the Septuagint in 
 
 Ezek. 18 : 30, and 44 : 12. In 18 : 30 the Greek is turn away from all 
 
 the impieties of you, and not shall they be to you eis — for — kolasin — cut- 
 ting off — by reason of iniquity. ( The Heb. preposition in the v. is / — for 
 — mkshul, the Heb. word for which the Septuagint gives kolasin: for 
 mkshul Ges. gives, cause of falling, citing this v. and Ezk. 44 : 12.) In 
 
 Ezek. 18 : 20, the Douay gives and iniquity shall not be your ruin : E. 
 
 V so iniquity shall not be your ruin. In Exek. 44 : 12 the Heb. is. . . 
 
 and were /—to — house of Israel /—for — cause of falling by reason of ini- 
 quity : Greek and were to house of Israel eis — for — kolasin — cutting 
 
 off — by reason of iniquity : Douay and were a stumbling block of in- 
 iquity to the house of Israel : E. V and caused [the house of Israel 
 
 to fall into iniquity. The Heb. preposition / is defined by Ges., to, 
 towards, unto, for, etc. ; and the Greek preposition eis is defined by 
 Donnegan, to, towards, for, in order to, etc. ; and by Liddell and Scott, 
 to, towards, for, for the purpose of, etc. The sense requires a different 
 English preposition for the second / and for the second eis in these two 
 verses, from that for the first / and eis. 
 
 Kolasin — cutting off — in Matt. 25 : 46, is death ; and everlasting cutting 
 off is everlasting death : but to the just, says Matthew, a life eternal. 
 Paul teaches the same in Eomans 6 : 23. He says : Death is the opsonia 
 of sin ; {opsonia is defined, pay, stipend ; the E. V. is, wages. It is used 
 figuratively for penalty — punishment ; ) but the gift of God, a life eternal 
 through Jesus Christ. The gift of God is not a life eternal to the wicked, 
 but a life eternal through Christ, i. e. to them who die in Christ. To 
 them who die in sin death is everlasting, and death being the pay — pen- 
 alty — punishment — of sin, everlasting death is everlasting punishment. 
 The one— death, is the penalty — punishment — of sin, i. e. of the wicked: 
 the other— a life eternal, is the gift of God, and not a gift to all, but the 
 gift through Christ, i. e., through faith in Christ, equivalent to life and 
 immortality through the gospel, which Christ is said ( 2 Tim. 1 : 10 ) to 
 have brought to light. Wages is defined by Webster, recompense ; and 
 pay is [defined by him, compensation ; and stipend is defined by him, 
 wages. But some say, Death is no penalty for sin ; and hold, that the 
 penalty— wages— meant is eternal life in misery ; so that the penalty for 
 
146 
 
 sin in this short life can never be paid, as there is no end to eternity. 
 For Matt. 26 : 48, see further " The Theology of the Bible," p. 586. 
 
 CHAPTER XXXVII. 
 
 10 From breath 1 of God is given ice, and breadth of 
 waters into narrow : 2 
 
 21 And now not can they 3 look at light, 4 bright in 
 clouds, 5 and wind 6 has passed over and cleansed them: 7 
 
 22 Out of north gold 8 cometh ; 
 
 CHAPTER XXXVIII. 
 
 1 Then began to speak 9 Jehovah with Job out of that 
 storm, and he said: 
 
 1. Heb. nskmt, defined by Ges., breath, spirit, (spirit means breath.) 
 Ital., E. V., Am. Bib. Un., and Noyes. ..breath. 
 
 2. i. e., contracted, says Ges., under mutsq, citing this v. 
 3 Impersonal. 
 
 4. Heb. aur— light, used of the sun itself, says Ges., citing this v. 
 
 5. By metonymy used of the firmament of Heaven, says Ges. under 
 shhq, equivalent, says he, to shmim — heavens, and to rquio, " the firma- 
 ment, of heaven spread out like a hemisphere above the earth, like a 
 splendid and pellucid sapphire to which the stars were supposed to be 
 fixed, and over which the Hebrews believed there was a heavenly ocean," 
 citing Gen. 1:7; 7 : 11 ; Ps. 104 : 3, E. V., v. 2 ; Ps. 148 : 4, E. V., 
 v. 3, 4. 
 
 6. Heb. ruh. 
 
 7. Ges., under ther — to cleanse, gives, " the sky from clouds," citing 
 this v. The Ital. in Job 37 : 21 is : Lo yet man not can look at the sun, 
 when he shines in the heaven, after that the wind is passed and it has 
 
 cleaned : Am. Bib. Un Eor now, they look not on the light, when it 
 
 is shining in the skies and the wind has passed over and cleared them. 
 
 8. Metaphor., says Ges., of the golden splendor of the heavens, per- 
 haps the sun itself, citing this verse under zed— gold : Douay Cold 
 
 cometh out of the north: Ital the gilded brightness: E. V Fair 
 
 weather cometh out of tne north : Noyes And a golden brightness 
 
 cometh out of the sky : Am. Bib. Un Out of the north comes gold. 
 
 9. So Ges. under one: Noyes Then spake Jehovah to Job: Am. 
 
 Bib. Un Then Jehovah answered Job. 
 
147 
 
 2 Who this, darkening counsel in words without 
 knowledge : 
 
 3 Gird up now like a man loins of thee, and I will in- 
 quire of thee and thou mayest cause me to know: 
 
 4 Where wast thou at founding of me earth: tell if 
 thou knowest insight: 
 
 5 Who set measures of it, for thou knowest ; x and who 
 stretched out upon it measuring cord: 
 
 6 Upon what, foundations of it, were sunk they ; or 
 who laid stone of corner of it: 
 
 7 When shouted together stars of morning, and rejoic- 
 ed all sons of aleim : 
 
 8 And hedged with doors, sea, when burst out it, from 
 womb came forth: 
 
 9 When put I cloud, garment of it, and thick cloud 
 swaddling band of it: 
 
 10 And I set upon it bound of me, and put bars and 
 doors: 
 
 11 And said: To here mayst thou come and not shalt 
 thou continue, 2 and here shall be set 3 to pride of roll- 
 ers 4 of thee: 
 
 1. Ironical, says Ges., under ki, citing this v. and Pro v. 30 : 4. 
 
 2. So Ges., under isph, citing this v. and others. 
 
 3. There is an ellipsis after " set :" fill it with bound, the word used 
 in v. 10. 
 
 4. Heb. gaun (a noun) — pride, of gli for glili, plural of gilil, an adjec- 
 tive defined rolling, from the verb gll, to roll ; and in the Heb. says 
 Professor Charles Wilson, p. 85 of his Heb. Grammar, " adjectives and 
 participles are often used as substantives ; " so that, giving the English 
 termination of a substantive, we get rollers of thee : For examples, the 
 Professor gives, shumr — keeping, i. e. says he, keeper : and suphr — writing 
 i. e., says he, writer. Ges., under shyodt, citing this v. says, "ellipti- 
 cal," and renders, " here shall be put, (namely, a bound, says he,) to the 
 
 pride of thy waves : Douay and here thou shalt break thy swelling 
 
 waves : Ital . . . , and here shall be stayed the pride of thy surges. It 
 seems plain that " waves " is not the proper word here. There are 
 waves in mid ocean. They move on without stay. But the poet puts us 
 
148 
 
 12 Whether from days of thee hast thou commanded 
 morning, and made to know dawn place of it: 
 
 13 For to take hold on extremities of this land, and 
 might be shaken out wicked from it: 
 
 14 It is changed as clay l of seal-ring, 2 and they stand 
 forth 3 as in splendid attire : 
 
 15 And is taken away from wicked light of them, and 
 arm stretched out is broken: 
 
 16 Whether hast entered thou to fountains of sea, and 
 on most secret recesses of deep hast walked: 
 
 17 Whether are made naked to thee gates of death, 
 and gates of shadow of death hast thou seen: 
 
 18 Whether hast turned mind to broad spaces of earth ; 
 tell if thou knowest all of it: 
 
 19 Where, that -way dwelleth light ; and darkness, 
 where place of it: 
 
 20 That thou mayest bring it to boundary of it, and 
 that thou mayest understand ways of house of it: 
 
 21 Thou knowest, for then wast thou born ; and num- 
 ber of days of thee great: 
 
 22 Whether hast entered thou to treasuries of snow, 
 and treasuries of hail hast thou seen : 
 
 23 Which I have reserved for time of adversary, for 
 day of battle and war : 
 
 on the shore, the very beach which sets bound to the rollers, — breakers, 
 and where we see the billows raging in all their pride as if mad at the 
 obstruction. Am. Bib. Un and here shall thy proud waves be stayed. 
 
 1. Clay, says Ges., under hmr, citing this v. 
 
 2. Ges., under htitm — a seal-ring, citing this v., and Job 41 :7; Jer. 
 22 : 24 ; Exod. 28 : 11, 21, says : The Hebrews were accustomed, like the 
 Persians in the present day, sometimes to carry a signet ring hung by a 
 string upon the breast, citing Gen. 38 : 18 ; to which custom, says he, 
 allusion is made in Cant. 8 : 6. 
 
 3. Ges., under Ifois/i, citing this v., renders, " and ( all things) stand 
 
 forth_as in splendid attire." The Am. Bib. Un. of the v. is It is 
 
 changed like the signet-clay ; and they stand forth as in gay apparel. 
 
149 
 
 24 Where that path divideth itself light; spreads it- 
 self east wind upon earth : 
 
 25 Who divided for out pouring, channels, and path for 
 lightning of thunders: 
 
 26 For to cause to rain on land without men, desert 
 not man in it: 
 
 27 For to cause to be satiated desolate regions and 
 waste places, and for to cause to sprout forth tender grass: 
 
 28 Whether exists to rain father, or who has begotten 
 storehouses of dew: Am. Bib. Un the drops of dew. 
 
 29 From womb of whom came out that ice, and hoar 
 frost of heavens, who begat it: 
 
 30 As stone, waters hide themselves, and face of 
 waters adheres together: 
 
 31 Hast thou bound together 1 bands of Pleiades, or 
 cords of Tcsil canst thou loose: 2 
 
 32 Whether canst thou cause to rise signs of Zodiac at 
 time of them and Ursa Major with sons of her canst thou 
 lead them: 3 
 
 33 Whether knowest thou laws of heavens ; 4 whether 
 settest thou dominion of them upon (or over) earth: 
 
 1. Ges. tinder kime, citing this v., renders, "hast thou fastened together 
 
 the bands of the Pleiades : " Am. Bib. Un the soft influences of the 
 
 Pleiades. 
 
 2. Ges., under ksii, citing this v., renders, "canst thou loose the bands 
 of Orion." He also gives the plural, ksilim, citing Isai. 13 : 10: as if, 
 says he, it were the Orions, or the, giants of the heaven, i. e., says he. 
 the greater constellations of the sky, such as Orion. 
 
 3. Ges. under os/t, says : It appears to be the same as oish, feminine, 
 citing this v., where her sons, says he, are the three stars in the tail of 
 the bear. Osk, says he, does not properly signify a bear, but by aphaere- 
 sis it stands for nosh, a bier, which is the name of this constellation in 
 Arabic. They also, says he, call the three stars in the tail daughters of 
 the bier. He says, that Schultens considers Osk to be the same as the 
 Arabic nightly watcher, and supposes this constellation to be so called 
 from its never setting. 
 
 4. Ges., under hqe — "law of heaven," citing this v., and Jer. 31 : 35 ; 
 
150 
 
 34 Whether canst thou lift up to cloud voice of thee 
 and abundance of waters shall cover thee: 
 
 35 Whether canst thou send lightnings and they go 
 and say to thee, Behold us: 1 
 
 36 Who put in reins wisdom, or who gave to mind 2 
 insight: 
 
 37 Who can number clouds by wisdom, and bottles of 
 heavens 8 who can pour out: 
 
 38 When flows dust into molten mass, and clods cleave 
 together: 
 
 39 Whether canst thou hunt for lioness prey, and life 4 
 of young lions canst thou fill: 
 
 40 When they are famished in caves, remaining in lair 
 of them lying in wait: 
 
 41 Who provides for raven food of him when born of 
 him to God cry for help, wander without food : 
 
 CHAPTER XXXIX. 
 
 1 Whether knowest thou time of bearing of chamois 
 of rock, bringing forth of hinds dost thou observe : 
 
 33 : 25 ; "dost thou set its dominion upon earth," citing this v., under 
 mshthr. [The heavens were known to have some rule, or dominion, 
 upon, or over, the earth.] 
 
 1. G-es., under ene, citing this v. and many others, gives, " Behold us ;" 
 
 showing their ready obedience, says he: Douay here we are: Am. 
 
 Bib. Un Here are we. 
 
 2. Heb. shkui, Ges. gives for it " mind," citing this v. : The Douay is 
 
 or who gave the cock understanding : Ital. . . .or who hath given under- 
 standing to the mind : Am. Bib. Un or who gave to the spirit under- 
 standing: Noyes intelligence to the mind. What does the reader 
 
 think of the use the word "spirit," here by the Am. Bib. Un.? 
 
 3. Ges., " the bottles of heaven," citing this v. under nbl, poetical says 
 he, for the clouds, a metaphor in common use in Arabic, says he. 
 
 4. Ges., under hie, life, cites this v., and says : equivalent to nphsh — 
 
 breath : Ital. . . .desire : Douay and E. V. . . .appetite : Am. Bib. Un 
 
 the craving. 
 
151 
 
 2 Canst thou number months they make full, and 
 knowest thou time of bearing of them: 
 
 3 They bow themselves, borne of them they cause to 
 to cleave, 1 pangs of them they cast forth: 2 
 
 4 Become strong, children of them, large in field ; they 
 go forth and not return they to them: 
 
 5 Who sent out wild ass free, yea, bonds of wild ass 
 who loosed: 3 
 
 6 When I made desert house of him, and dwelling 
 place of him salt land: 4 
 
 7 He laughs at noise of city ; clamour of driver not 
 hears he: 
 
 8 Searched out 5 mountains pastures of him, and every 
 green thing he searches after: 
 
 9 Whether will breathe after 6 buffalo 7 to serve thee ; 
 whether he will pass the night at manger 8 of thee: 
 
 1. Ges., under phlh — to cleave, gives, " to cause young ones to cleave 
 the womb and break fortb," citing this v. 
 
 2. i.e., says Ges., under hbl— citing this v., "they bring forth their 
 young ones with pain." He adds : " Since the pain of parturition ceases 
 with the birth, a parturient mother may well be said to cast forth her 
 pangs with her offspring. 
 
 3. So Ges., under ortcd, citing this v. : Am. Bib. Un and who loosed 
 
 the wanderer's bands ? 
 
 4. Ges., under mike, citing this v., "a salt land," and on that account 
 
 barren, says he : Douay the barren land : Am. Bib. Un the barren 
 
 waste. 
 
 5. Ges., under itur— searching out, citing this v., says: Metonymy, 
 
 that which is found by searching out : Am. Bib. Un the range of the 
 
 mountains is his pasture. 
 
 6. The Heb. word here is iabe, from the verb ai>e, defined, " to breathe 
 after," hence, says Ges., to desire. 
 
 7. The Heb. word is rim : Ges. says : The animal meant is doubtful : 
 that he has no hesitation in agreeing with Albert Schultens and de Wette 
 in understanding it to be the buffalo. 
 
 8. So Ges., under ol, citing this v. : Am. Bib. Un Will the wild-ox 
 
 be willing to serve thee, or abide at thy crib. 
 
152 
 
 10 Whether canst thou bind buffalo in furrow rope of 
 him; whether will he harrow valleys x after thee: 
 
 11 Whether wilt thou trust in him because great, 
 strength of him ; and wilt thou leave to him toil 2 of 
 thee: 
 
 12 Whether wilt thou trust in him that he will bring 
 back harvest 3 of thee, and floor 4 of thee will gather: 
 
 13 Wing of ostriches 5 exults , 6 whether wing feather 
 pious, and pinion: 7 
 
 14 For she leaves to ground eggs of her, and in dust 
 they are made warm : 8 
 
 15 And she forgets that foot may press upon 9 them, 
 and beast of field trample them: 
 
 1. i. e., says Ges., under omq, low tracts of land, fit for corn land, 
 citing this v., and Ps. 65 : 14, E. V. v. 13. 
 
 2. So Ges., under igio, citing this v. 
 
 3. So Ges., under zro, citing this v. 
 
 4. Ges., under grn — floor, says, "especially used of a floor on which 
 corn is trodden out," and he says that in this verse, citing it, floor is used 
 
 by metonymy, of the corn itself, Am. Bib. Un Wilt thou believe 
 
 him, that he will bring home thy seed, and gather into thy threshing 
 floor? 
 
 5. Ges., citing this v. under rnnim (plural,) gives, ostriches, poetically, 
 says he, for the common bnutione— daughters of the female ostrich : Am. 
 Bib. Un The wing of the ostrich. 
 
 6. i. e., says Ges., under ols, citing this v., moves itself briskly. 
 
 7. Ges., under hside — the stork, says : " properly, the pious bird, so 
 called from its love towards its young, of which the ancients made much 
 mention, citing Pliny ; as, on the contrary, says he, the Arabs call the 
 female ostrich impious bird on account of her neglect of her young, citing 
 this v. and the following. He says : '■'•hside in this v. is not to be taken 
 as the name of the stork, but as the feminine adjective pious, yet with an 
 allusion to the stork." He renders, " The wing of the ostrich exults, but 
 is her wing and feather also pious ? " i. e., says he, but she is not like the 
 stork, pious or affectionate towards her young, but she treats them cruelly, 
 verses 14 — 16. 
 
 8. So Ges., under hmm, citing this v.: Am. Bib. Un Nay, she 
 
 abandons her eggs to the earth, and warms them in the dust. 
 
 9. i. e., crush, says Ges., under zur, citing this v. 
 
153 
 
 16 She treats harshly * young of her as if not to her ; 
 in vain labor of her without fear — (or, caution :) 
 
 17 For God has made it 3 to forget wisdom, and not 
 has he apportioned to her of understanding: 
 
 18 When she lashes up herself lofty she will laugh at 
 horse and at rider of him : 
 
 19 Whether hast thou given to horse strength ; wheth- 
 er hast thou clothed neck of him with trembling : 4 
 
 20 Whether makest thou him to leap like locust ; 5 ma- 
 jesty of snorting 6 of him, terror: 
 
 21 They dig 7 in valley, and rejoice in strength; he 
 goeth forth to meet arms: 8 
 
 22 He laughs at fear, and not is confounded, and not 
 turneth he from face of sword: 
 
 23 Upon him may rattle quiver, flaming spear and jav- 
 elin: 
 
 24 In tumult 9 and raging 10 he swallows u ground, and 
 not will stand still when sound of trumpet: 12 
 
 1. So Ges. under qshh, citing this v. 
 
 2. i. e., as if not hers ; " as if they were not hers," says Ges., under /, 
 citing this v. 
 
 3. So Ges., under nshe, citing this v. 
 
 4. i. e., says Ges., under rome, citing this v., with trembling, quivering 
 mane. He says, trembling is poetical for the neck of a horse ; Douay. . . 
 
 or clothe his neck with neighing : Am. Bib. Un dost thou clothe his 
 
 neck with terror ? 
 
 5. So Ges. under rosk, citing this v. : Am. Bib. Un locust. 
 
 6. The Heb. word is nkr, for which Ges. gives both snorting and neigh- 
 ing, citing this v. and Jerem 8 : 16 : The Douay is the glory of his 
 
 nostrils is terror : Am. Bib. Un his proud snorting is terrible: The 
 
 Ital. is his magnificent neigh is frightful. 
 
 7. So Ges., under /ip/ir, citing this v. Am. Bib. Un They paw in 
 
 the valley. 
 
 8. Ital to meet arms. 
 
 9. Of battle, says Ges. , under rosh, citing this v. 
 
 10. So Ges., under rgz — raging, — e.g. of ahorse, says he, citing Is. 39 : 24. 
 
 11. Poetically applied to a horse, as it were swallowing the ground in 
 his rapid course, says Ges., under gma, citing this v. ; he gives, "he 
 swallows the ground," equivalent says he, to, he runs away with it. He 
 says the same metaphor is of frequent use in Arabic in the verb to swal- 
 low up. 
 
 12. Ges., under ««, citing this v., gives, "does not stand still when 
 
 12 
 
154 
 
 25 As often as trumpet, he says Aha ; and from far he 
 smells battle, tumult of leaders, and warlike cry: 
 
 26 Whether from insight of thee mounts upward hawk, 
 spreads out wings of him to southern quarter : l 
 
 27 Whether at mouth 2 of thee flies on high eagle, and 
 that high nest of him: 
 
 28 Of rock he dwells, and lodges on tooth of rock 3 and 
 
 29 From there he search es out food, to far off eyes of 
 him look: 
 
 30 And young of him, they suck in eagerly 5 blood ; 
 and wheresoever slain, there he: 
 
 CHAPTER XL. 
 
 1 And spoke Jehovah with Job and said: 
 
 2 Whether who contendeth with Almighty should be 
 reprover ; reprover of God, let him answer it: 
 
 3 And answered Job Jehovah and said : 
 
 4 Lo, I am made light of (or am accounted despicable,) 6 
 what can I answer thee : hand of me put I to mouth : 
 
 the sound of trumpet is heard: Am. Bib. Un "With trembling and 
 
 rage he swallows the ground ; he believes not that it is the trumpet's 
 
 voice : The Ital. is and not can he believe that it is the sound of the 
 
 trumpet. 
 
 1. Poetical for the south wind, says G-es., under timn : Am. Bib Un. . . 
 toward the south. 
 
 2. The Heb. word isp/ii, mouth, equivalent to ruh— breath, spirit, for 
 mouth can't speak without breath : Am. Bib. Un "at thy command." 
 
 3. i. e., says Ges., a sharp rock, from the resemblance to a tooth, citing 
 this v., under shn— tooth. 
 
 4. " Of mountain," says Ges-., under mtsure, citing this v. : The Am. 
 Bib. Un. of the v. is : The rock he inhabits ; and abides on the tooth of 
 the rock and the stronghold. 
 
 5. So Ges., under olo, citing this v. 
 
 6. So Ges. under gle : Ital Behold I am undervalued, or, vilified : 
 
 E. V Behold, I am vile : Am. Bib. Un the same. (Wholly opposed 
 
 to Job's language all through the book.) 
 
155 
 
 5 One l have spoken I, and not will I reply, and two 
 times, and not will I add : 
 
 6 And answered Jehovah Job out of storm and said: 
 
 7 Gird now like a man loins of thee ; I will inquire of 
 thee, and thou mayst cause me to know: 
 
 8 Whether even wilt thou bring to nothing right 2 of 
 me ; wilt thou declare unrighteous me in order that thou 
 mayest be righteous: 
 
 9 And whether arm like God to thee, and in voice like 
 him canst thou thunder: 
 
 10 Adorn thyself, I pray thee, of majesty and magnifi- 
 cence ; and of splendour and honour clothe thyself: 
 
 11 Pour out outpourings of nostril of thee, and behold 
 every arrogant and make low him: 
 
 12 Look on every lifted up and bring low him, and 
 trample 3 wicked downwards of them: 
 
 13 Hide 4 them in dust together ; faces 5 of them shut 
 up in darkness: 
 
 [See note at the end of the chapter.] 
 
 14 Then indeed I will celebrate 6 thee, that can cause 
 deliverance to thee, right hand of thee: 
 
 1. One, ellipsis, says Ges., one time, once. 
 
 2. The Heb. is mshphth ?', for which Ges. under phrr, citing this v., 
 
 gives, "right of me : " Douay my judgment ; E. V my judgment : 
 
 Am. Bib, Un wilt thou annul my right. 
 
 3. So Ges., under edk, and t/it, citing this v. 
 
 4. " Specially under the earth, bury," says Ges., under thmn, citing 
 Exod. 2 : 12, etc. 
 
 5. Eace is often used in Scripture, by synecdoche, for the whole per- 
 son, as is nphsh — breath, and bshr — flesh: Ges., under hbsh, citing this 
 v., renders, " shut up their faces in darkness." The Douay of the v. is : 
 Hide them in the dust together, and plunge their faces into the pit : Am. 
 Bib. Un Hide them in the dust together ; bind up their faces in dark- 
 ness. [Darkness is used in Scripture for the grave.] 
 
 6. Am. Bib. Un Then I too will praise thee, that thy right hand can 
 
 save thee. 
 
156 
 
 15 Behold, I pray thee, hippopotamus, x which have 
 created I equally with thee ; grass like cattle he eats: 
 
 16 Behold, I pray thee, strength of him in loins of him, 
 and power of him in firm parts 2 of belly of him: 
 
 17 He bends tail of him like a cedar ; nerves of privy 
 parts of him are woven together : 3 
 
 18 Bones of him tubes of brass; bones of him like 
 hammered bar of iron: 
 
 19 He chief of ways of God ; who made him can draw 
 near sword of him: Ital only he who made him can. 
 
 20 Behold, that the produce of mountains is borne for 
 him ; and all beasts of field sport there: 
 
 21 Under shades he lies down ; in covert of cane and 
 marsh : 
 
 22 Cover him shady trees with shadow of them ; cover 
 him willows of stream: 
 
 23 If be proud 4 river, not will he make haste ; and he 
 trusteth that might break forth Jordan at mouth of him : 
 
 24 With eyes of him he receives it ; 6 upon snares he 
 bores nose: 
 
 1. The Heb. is bemat— plural of heme — beast, "used here in the plural 
 of majesty, great beast, hippopotamus," says Ges., under heme, citing 
 this v. : The Douay gives behemoth, ( the way it writes the Heb. bemut:) 
 
 ltal elephant : E.V behemoth : Am. Bib. Un river-ox : Noyes 
 
 river-horse. 
 
 2. i. e., says Ges., the nerves, ligaments, muscles, citing this v., under 
 
 skrir: Douay in the navel of his belly: Ital the same : E. V 
 
 the same : Am. Bib. Un in the sinews of his belly. 
 
 3. Douay the sinews of his testicles are wrapped together : Ital. and 
 
 E.V the same: Am. Bib Un the sinews of his thighs are knit 
 
 together. 
 
 4. Metaphor., of a river overflowing its banks, says Ges., under oshq, 
 citing this v. 
 
 5. Ges., under bthn, citing this v. renders, " he fears nothing, although 
 Jordan should break forth at his mouth." 
 
 6. i. e., says Ges., under Iqh, he perceives : E. V He taketh it with 
 
 his eyes : his nose pierceth through snares : Am. Bib. Un Before his 
 
157 
 
 eyes do they take him, pierce through the nose with snares : Noyes 
 
 Can one take him before his eyes, or pierce his nose with a ring. 
 
 Note to v. 13. 
 
 I give here what should have been added to note 5, (to Job 17 : 15, 16,) 
 page 71. The Douay, v. 15, is : Where is now then my expectation, and 
 who considereth my patience ? v. 16, All that I have shall go down into 
 the deepest pit : [This is another place where the Douay fails to give hell 
 for shaul, the Heb. word used here :] thinkest thou that there at least I 
 shall have rest ? The Ital. is : v. 15, And where is now my hope ? Yes, 
 my hope, who can see it ? [ The Heb. is e — it, in v. 15, and e— it, in v. 16.] 
 
 The Ital. v. 16, is : ( My hopes, inserted) scenderanno — [plural ; the Heb. 
 verb is in the singular] — shall go down into the bottom of the sepulchre ; 
 since, or because, the rest (of all, inserted) equally is in the dust : [The 
 Douay and the Italian Eomish versions evade this scripture: correctly ren- 
 dered it is conclusive against the dogma of the Papacy — " the immortal 
 soul." What ! Job's hope to go down with him into the grave ! How could 
 the Douay and the Ital. say so, when the Papacy teaches that his hope was 
 immediately realized at death ? ] The E. V. is, v. 15, And where is now 
 my hope ? as for my hope, who shall see it? v. 16, They shall go down 
 to the bars of the pit, when oicr rest is in the dust. [ The word They, in 
 v. 16, renders the E. Y. unintelligible : substituting the true word, It ion 
 They, the E. V. would be better than the " Amer. Bib. Union" of the 
 verse. The Am. Bib. Un. is, v. 15, And where then is my hope? yea, 
 my hope, who shall see it; v. 16, It will go down to the bars of the 
 under-world, so soon as there is rest in the dust. Noyes renders thus : 
 v. 15, Where then are my hopes ? yea, my hopes, who shall see them ? 
 v. 16, They must go down to the bars of the under-world: Yea, we 
 shall descend together into the dust. [Noyes took tqut to be the plural 
 of tque, a feminine noun, and so took tquti to be, hopes of me, which he 
 renders " my hopes ; " and so gives them in v. 15, and They and we in v. 
 16, whereas the Heb. is in the singular all through both verses. Noyes 
 failed to observe that, in the Hebrew, feminine nouns ending in e change 
 e into t before i— of me, and so, instead of tquei, the Heb. is written tquti 
 — hope of me— for ease of pronunciation, or euphony. Professor Chs. 
 Wilson, page 109 of his Heb. Grammar, give? the rule: "Feminine 
 nouns ending in e change e into t before the affixes." The affix here is i 
 — of me. The Heb. word in v. 16 is shaul— the grave. Professor Wil- 
 son, page 229 of his Heb. grammar, writes it shaul, and gives id shaul — 
 hand of grave, and renders id shaul, " the hand of the grave — the power 
 of the grave." 
 
 We give here two passages where these two words id shaztl occur in the 
 Hebrew. Ps. 49 : 16, E. V. v. 15, Heb. But aleim— God— will set free 
 
158 
 
 nphshi — breath of me ( poetical Tor me) from id shatd — hand of grave. 
 The Douay is Ps. 48 : 16, and is : But God will redeem my soul from the 
 
 hand of hell: Ital my anima from the sepulchre: E. V my soul 
 
 from the power of the grave. Hosea 13 : 14: Heb From id shatd— 
 
 hand of grave— I will set free them ; from death I will redeem them. 1 
 will be death of thee, death ( so Ges., under dtr, citing this v. ; ) 1 will be 
 cutting off of thee, shaul — grave ; repentance is hid from eyes of me. 
 (For u cutting off," in the v. see Ges., under qthb.) The Douay of this 
 
 v. is I will redeem thee out of the hand of death, ( for the Heb. shaul 
 
 — grave,) I will redeem thee from death ; death, I will he thy death, 
 hell, ( for the Heb. shaul ) I will be thy bite : comfort is hidden from 
 my eyes. For shaul twice in the v., the Ital. gives sepolcro — sepulchre 
 — and the E. V. gives, grave twice. 
 
 CHAPTER XLI. 
 
 1 Canst thou draw out leviathan 1 with hook, and 
 with cord canst thou sink down tongue of him: 2 
 
 2 Canst thou put a rope of rushes in nose of him, and 
 for ring canst thou bore jaw bone of him: 3 
 
 3 Whether will he multiply to thee prayers: whether 
 will he speak to thee soft words: 4 
 
 4 Whether will he cut covenant with thee: canst thou 
 take him for servant for ever : 5 
 
 5 Whether wilt thou sport with him as with small 
 birds ; and wilt thou bind him for girls of thee: 6 
 
 6 Do the companions 7 lay snares for him ; do they di- 
 vide him among the merchants: 8 
 
 1. Crocodile, says Ges., under luitn. 
 
 2. i. e., says Ges., under shqo, citing this v., canst thou tame him by 
 putting a cord or bridle in his mouth ? 
 
 3. So Ges., under htdi—a. ring, and Ihi— jaw bone, citing this v. Am. 
 Bib. Un or bore through his jaw with a hook ? 
 
 4. So Ges., under rk, citing this v. 
 
 5. i. e., says Ges., "as long as he lives," poetically used of a beast, 
 says he, citing this v. under oulm. . 
 
 6. So Ges., under qshr. 
 
 7. i. e., says Ges., the company of fishermen. 
 
 8. Ges. says, this is a much discussed passage : Am. Bib Un Will 
 
 partners dig a pit for him, divide him among the merchants ? 
 
159 
 
 7 Whether wilt thou fill with goads hide of him, and 
 with tinkling instruments x head of him. 
 
 8 Put thou upon him hand of thee, think thou on for- 
 tune of war ; not shalt thou do more: 2 
 
 9 (Heb. 41 : 1.) Lo, hope of him is proved deceitful; 3 
 whether even not at sight of him one is cast down : 
 
 10 Not a bold 4 so that to anger him ; and who he to 
 face can stand firm: 5 
 
 11 Who has come before 6 me, that I should requite: 
 under all these heavens to me it: 
 
 12 As to him 7 I will keep silence of members 8 of him, 
 and of report of mighty deeds, 9 and beauty of structure 
 of him: 10 
 
 13 Who has uncovered face of garment of him ; into 
 doubling of jaws of him 11 who will come: 
 
 1. Specially a fish spear, says Ges., citing this v. under tsltsl : The 
 
 Douay is Wilt thou fill nets with his skin, and the cabins of fishes 
 
 with his head. 
 
 2. So Ges. under isp/i, citing this v. : Ital thou shalt not remember 
 
 once the war : Am. Bib. Un of battle thou shalt think no more. 
 
 3. So Ges., under kzb citing this v. : Ital Lo, the hope of to catch 
 
 him is deceitful. 
 
 4. So Ges. under akzr, citing this v. 
 
 5. So Ges., under itsb, citing this v. as Job. 41 : 2. 
 
 6. So Ges., under qdm, citing this v. as Job. 41 : 3. The Ital. word is 
 
 prevenuto : E. V Who has prevented me, that I should repay him. 
 
 (The same word prevent, for come before, anticipate, is used in 1 Thes. 
 4: 15; read verses 15, 16, 17.) The Am. Bib. Un. in Job 41 ; 11 is... . 
 Who has first given me, that I should repay ? 
 
 7. My copy of the Heb. has la — not ; but Ges., says, in Note 1, under 
 la : " By a certain neglect in orthography la is sometimes written for In- 
 to him ; according to the Masorah, says he, fifteen times, citing the pas- 
 sages, this v. being one of the fifteen. 
 
 8. Specially parts of the body, says Ges., citing this v. and Job 18 13: 
 
 9. Ges., under dbr, citing this v., gives, " I will be silent as to what is 
 said about his strength." 
 
 10. So Ges., under hin, citing this v. The Ital. of the v. is I will 
 
 not conceal the limbs of him, nor that which exists of his powers, nor 
 
160 
 
 14 Doors of face of him 1 who has opened; circuits of 
 teeth of him terrible : 
 
 15 (Heb. v. 7,) Ornament, strong shields 2 shut up 
 with seal narrow : 3 
 
 16 One upon another join they, and air (or wind,) 4 not 
 can come between them: 
 
 17 Man on brother of him (for, one on another) is sol- 
 dered ; they take hold on one another, and not can be 
 put asunder: 
 
 18 Sneezings of him are brilliant with light, and eyes 
 of him like eyelids of dawn: 5 
 
 19 Out of mouth of him flames go ; sparks of fire go 
 away in haste : 6 
 
 20 (Heb. v. 12,) Out of nostrils of him goeth forth 
 smoke, like pot blown upon 7 and boiling caldron : 8 
 
 the grace of his arrangement : Am. Bib. Un I will not pass his limbs 
 
 in silence, and bruited strength, and beauty of his equipment. (It is 
 manifest that la — not, is a misprint in this v. for he — / — as to, u — him ; 
 for the account which follows is silent as to the parts of the body, and as 
 to what is reported of his mighty deeds, and beauty of structure.) 
 
 11. Ges., under kphl, citing this v. renders, " the doubling of his jaws," 
 i. e., says he, his jaw, that of the crocodile, armed with a double row of 
 teeth. Am. Bib. Un his double jaws, who enters in ? 
 
 1. i. e., the jaws of the crocodile, says G-es., under dlt, citing this v. 
 
 2. So G-es., under aphig, citing this v. 
 
 3. So Ges., under tzr, citing this v. 
 
 4. Heb. ruh — breath, air, wind: Douay air: Ital . . . . wind : E. V. 
 
 air : Am. Bib. Un breath : Noyes air. 
 
 5. Poetical, says Ges., for the rays of the rising sun, citing this v. and 
 Job 3 : 9, under ophophlm. 
 
 6. Poetically used, says Ges., of sparks flying about, citing this v. un- 
 der mlth : Am. Bib. Un and sparks of fire escape. 
 
 7. The Heb. woid is nphuh, i. e., says Ges. "boiling *upon a blown 
 fire : " Neither the Douay, nor the Ital., nor the E. V., nor the Am. Bib. 
 Un., takes any notice of the Heb. word nphuh in the v. : It is from the 
 Heb. verb nphh — defined to blow, to breathe, an onomatopoietic root, 
 says Ges., (i. e., expressing its meaning by the sounds of it.) 
 
 8. So Ges., under agmn, citing this v. The Douay in the verse is 
 
 like that of a pot heated and boiling : Ital like a pot boiling, or a cal- 
 dron : Am. Bib. Un like a kettle with kindled reeds. 
 
161 
 
 21 Breath x of him live coals blows 2 and flame from 
 mouth of him goes: 
 
 22 In neck of him dwells strength, 3 and to face of him 
 dances terror: (The Heb. is, phni — face — of him: Am. 
 Bib. Un and terror dances before him.) 
 
 23 (Heb. v. 15.) Flabby parts of flesh of him cleave ; 
 they are pressed upon him, not shake they : 
 
 24 Heart of him hard like stone, yea, hard like mill- 
 stone 4 lower: 
 
 25 At lifting himself up, fear powerful ones ; 5 from ter- 
 rors 6 they miss the way : 7 
 
 26 If move to him sword, without ability, spear, dart, 
 because of coat of mail 
 
 27 He takes for straw, iron, and for wood rotten, brass: 
 
 28 Not can put him to flight son of bow, 8 to chaff are 
 turned, as to him, stones of sling: 
 
 1. Heb. nphsh— breath.: Douay bis breath kindleth coals: Ital 
 
 his alito — breath: E. V His breath: Am. Bib. Un His breath: 
 
 Noyes His breath. 
 
 2. Ges., under leth, gives to " blow, used of the breath," citing this v. : 
 In this v. we have the concurrent testimony of the Douay, the Ital., the 
 E. V., Noyes, and the Am. Bib. Un., that the Heb. nphsh (for which the 
 Douay and the E. Y. so often give soul^) means breath. 
 
 3. As if it had its seat there, says Ges. 
 
 4. The Heb. has in the verse phlh, denned a millstone : The Ital. puts 
 its word for millstone in italics, i. e., as not being in the Hebrew, but 
 supplied : and the E. V. puts the word millstone in italics, as not being 
 in the Heb. : The Douay gives and as firm as a smith's anvil. 
 
 5. i. e., leaders, says Ges., under aul. 
 
 6. So Ges. under shbr, citing this v. 
 
 7. Used, says Ges., under htha, citing this v., of a man terrified and 
 confounded, and thus in a precipitate flight mistaking the way : The 
 
 Douay is v. 16, and is When he shall raise him up, the angels shall 
 
 fear, and being affrighted shall purify themselves : The Ital. is v. 25, and 
 
 is The more strong and brave have fear of him when he raises himself 
 
 up, and purify themselves of their sins for the great fracasso — crash — 
 
 ruin : See E. V. : Am. Bib. Un., v. 25 At his rising up the mighty 
 
 are afraid ; they lose themselves for terror. 
 
 8. Poetical for arrow. 
 
162 
 
 29 As straw are accounted club, and he laughs at crash- 
 ing 1 of javelin: 
 
 30 Lower parts of him sharpnesses of potsherd, he 
 spreads out a sharpened upon the mud: 2 
 
 31 He makes bubble up like pot, depths ; great river 
 he makes like pot of ointment: 
 
 32 Behind him he causes to shine footpath, 3 is taken the 
 deep for hoary: 
 
 33 Not there is upon earth 4 any thing made like him, 
 which is made without fear: 
 
 34 Every thing lofty he views, himself king over all 
 sons of pride: 5 
 
 CHAPTER XLII. 
 
 1 And answered Job Jehovah and said: 
 
 1. Ges., under rosh, gives, "noise and crashing which takes place 
 
 from concussion." Am. Bib. Un and he laughs at the shaking of the 
 
 spear. 
 
 2. Douay the beams of the sun shall be under him, and he shall 
 
 strew gold under him like mire: Ital He has under himself tops 
 
 pricking, he spreads under himself sharpnesses upon marsh : Am. Bib. 
 
 Un Sharp points are under him ; he spreads a threshing sledge over 
 
 the mire. Ges., under hruts, citing this v. says : " a sharpened," hence, 
 says he, as a poetical epithet for a threshing wain, an agricultural instru- 
 ment for rubbing out corn ; more fully, says he, a sharpened threshing 
 instrument, citing Isai. 41 : 15 ; and hence used without the substantive 
 in the same sense, citing this v. and Isai. 29 : 27. [ The verse in the Heb. 
 is a striking description of the track of the crocodile in the mud.] 
 
 3. Heb. ntib — footpath — by-way, a poetic word, says Ges., citing this 
 v. and Job 18 : 10 : 27 ; 7. 
 
 4. The Heb. word used here is ophr — dust ; Ges. gives also for ol ophr— 
 
 " in the earth," " in the world.'' See £. V. : Am. Bib. Un On earth 
 
 there is none that rules him. 
 
 5. So Ges., under shhts, citing this v. and Job 28 : 8 ; i. e., says he, the 
 larger ravenous beasts, as the lion ; so called, says he, from the pride of 
 walking. 
 
163 
 
 2 I know that all things thou canst do, and not can be 
 withheld from thee counsel: 
 
 3 Who this, hiding counsel without knowledge : so 
 then have uttered I and not have understood ; things 
 wonderful above me and not I know : 
 
 4 Hear, I pray thee, and I will speak ; I will ask of 
 of thee, and do thou cause me to know: 
 
 5 As to hearing of ear have heard I thee, x but now eye 
 of me seeth thee : 
 
 6 Therefore I reject 2 and repent me in dust and ashes: 
 
 7 And it was after had spoken Jehovah these words to 
 Job, that said Jehovah to Aliphz that Timni, is kindled 
 nostril of me against thee and against the two friends of 
 thee, because not have ye spoken as to me that which is 
 fit, like servant of me Job : 
 
 8 And now take for yourselves seven young bullocks 
 and seven rams, and go to servant of me Job, and cause 
 them to be offered up burnt offering for yourselves, and 
 Job servant of me will entreat for you ; for lo, face of 
 him 3 I will accept, that not I do with you the folly ; 4 for 
 ye have not spoken as to me that which is fit, like servant 
 of me Job : 
 
 9 And went Eliphaz and Bildad and Zophar . . . 
 
 and did as had spoken to them Jehovah, and accepted Je- 
 hovah face of Job : 5 
 
 1. Douay I have heard thee: Ital have heard speak of thee : 
 
 Am. Bib. Un have heard of thee. 
 
 2. So Ges., under mas, citing this v.: Noyes .... Wherefore I abhor 
 myself: Am. Bib. Un Therefore do I abhor it. 
 
 3. Am. Bib. Un him will I accept. 
 
 4. Ges., under nble, citing this v., gives "lest I inflict on you the pun- 
 ishment of your folly : " Am. Bib. Un that I visit not the folly upon 
 
 you. 
 
 5. Am. Bib. Un accepted Job. 
 
164 
 
 10 And Jehovah turned about captivity of Job on that 
 entreating of him for friends of him ; and added Jehovah 
 all which to Job to twofold: 
 
 11 And came to him all brothers and all sisters of him, 
 and all knowing him before ; and they ate food with him 
 in house of him, and they comforted and pitied him over 
 all that evil which caused to come Jehovah upon him. 
 And they gave to him man x ghsithe, 2 and man ring of 
 gold 3 one : 
 
 12 And Jehovah blessed end of Job more than begin- 
 ning of him, and there was to him 4 14,000 small cattle, 
 and 6,000 camels, and a thousand pair of oxen, and a 
 thousand she asses: 
 
 13 And there was to him seven sons and three daugh- 
 ters : 
 
 14 And he called name which of first imbue (anglicis- 
 ed, Jemima,) and name which of second qtsioe, (Kezia,) 
 and name which of third qrn hephuk, (Keren-happuch :) 
 
 15 And not were found women beautiful as daughters 
 of Job in all that land ; and gave to them father of them 
 possession among brothers of them : 
 
 1. Heb. aish — man for each: Noyes .... every one: Am. Bib Un.... 
 each. 
 
 2. Denned by Ges., a certain weight of gold and silver, citing this v. 
 and Gen. 23 : 19 ; Josh. 24 : 32. He says, it may be supposed to contain 
 about four shekels, from the passages, Gen. 33 : 19 ; 23 : 16, compared 
 together. He says, the ancient interpreters almost all understand a lamb 
 but for this signification there is no support either in the etymology or in 
 
 the cognate languages. The Douay gives And every man gave him 
 
 one ewe : Ital a piece of money ; E. V. . . .the same : Am. Bib. Un. . . 
 
 a kesita, (the way it anglicises the Heb. word.) 
 
 3. Not defined in this and other passages, says Ges., whether earring 
 
 or other kind of ring : Douay and one earring of gold : Ital and 
 
 one necklace of gold : E.V., and every one an earring of gold : Am. Bib. 
 Un and each a ring of gold. 
 
165 
 
 16 And lived Job after this, 140 years, and saw sons of 
 him and sons of sons of him four generations : 
 
 17 And died Job grown old and satisfied of days. 
 
Deacidified using the Bookkeeper process. 
 Neutralizing agent: Magnesium Oxide 
 Treatment Date: June 2005 
 
 PreservationTechnologies 
 
 A WORLD LEADER IN PAPER PRESERVATION 
 
 1 1 1 Thomson Park Drive 
 Cranberry Township. PA 16066 
 (724)779-2111