Our old [ ערס יצתי מבטן אמי- וערם אשוב שמה :I return tbitber

therefore ought to be rendered - The Oxen were in the Woods. What follows confirms this Sense the Afles were feeding by the Side of them. V.21. — Naked came I out of my Mother's Womb, and naked mall

: ] Version has here this Note, viz. “ that is, into the Belly of the Earth, " which is the Mother of us all.” Others, who take the Words in the Proper Senfe, suppose Job to have pointed to the Earth. But, without having recourse to that Figure or this Hypothesis, may not these Words, without Violence, be rendered - NAKED CAME I OUT OF MY MOTHER'S WOMB, AND NAKED SHALL I DEPART with DesoLATION? 17ou has this Sense Isa. XXIV. 12. and seems particularly suitable here to Job after all the Disasters which had just before happened to him. The Targum has here

, the House of the Grave : and this may probably be the Sense here; for Job(Ch.X. 19.) puts the Grave in Opposition to the Womb, viz." I should have been carried from the Womb to the Grave."

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to ,לבית קבורתא

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in ברך The Verb [ברך אלהים ומת .V.9

curle God
and die

. - and he will curse thee to thy Face. 7373 795 58 85 DN ] See Ch. I. v. 11.

. ] Chaldee, and in Arabic, is used for taking Leave or bidding Farewell ; and ought I think to be thus rendered here. V. 12.

and, Sprinkled Duft upon their Heads toward Heaven. :] , were it rendered, AND THREW DUST THROUGH THE AIR UPON Their Heads. See Acts XXII. 23. where this Custom is alluded to.

,This Place would be more intelligible [ויזרקו עפר על ראשיהם השמימה :

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V.3. and the Night in which it was said, There is a Man Child conceived. :730 mn no8 robeny ] Qu. ought not the Text to be read thus-7287 55771 - AND THE NIGHT WHICH SAID, A MAN CHILD IS BROUGHT FORTH? For boy is of the Masculine Gender ; and a is here more necessary, considered as articular and relative, than as


has crept כ and that ,מארות or מארירי is defective for מרירי the word

paragogic. If it be objected that it is too bold a Figure to make the Night speak, I answer that it is not bolder than to wish the Day to perih; which strictly speaking it can no more do, than the Night speak. V.5.

let the Blackness of the Day terrify it. 17o3 noya'] Our Version does not express the Sense of the Original: and indeed it is no wonder ; for this is a very obscure Place; and the ancient Verfions give us but little Light. However, from the LXX and Vulgate we may perhaps collect the true Reading of opened, by supposing that

a , into the Place of a ; Instances of both which Mistakes are not unfrequent. If this Reading be admitted, the Words before us may be rendered LET THEM DISTURB IT WITH CURSES CONTINUALLY. See Dy thus used, Pf. LX. 8. &c. The 8th Verse seems to confirm this Şense.

V.8. — who are ready to raise up their Mourning. inoy gay dirinyn) Rather WHO ARE READY TO RAISE UP THE LEVIATHAN : (whether by this Word be meant the CROCODILE with Bochart, or a great SERPENT with Schultens :) For it is certain that we have no other Authority for the Signification of Mourning here given to this Word, than that of the Rabbi's, which has no Weight. On the other Hand, it is well known that the ancients were skilled in the Methods of charming Serpents, (see Pf. LVIII. 4, 5.) so that Job may reasonably be supposed to be wishing here, that these Inchanters might practise their Arts, to add to the Horrors of that terrible Night, against which Evil is here so folemnly imprecated.

. : 900 ] Qu. might not the literal Version of these Words be here admitted, viz. NEITHER LET IT SEE THE EYELIDS OF THE MORNING ? This beautiful Image could not I think fail of being understood by the Vulgar; and it is countenanced by much obicurer enigmatical Expressions. It surpasses in my opinion Homer's favourite ροδοδακτυλος Ηως rosy-finger'd Morn. V. 10. Because it shut not up the Doors of my Mother's Womb: )

] must . and Targum ; or, with the other Verfions, ex iua, as Ch. I. v. 21. V. 12. Why did the Knees prevent me? or why the Breasts that I D -] A 2



ואל יראה בעפעפי .neither let it Jee the Dawning of the Day

The Word [מדוע קדמוני ברקים- ומה שדים כי אינק ? ilbould


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prevent is here at best but equivocal. It generally signifies in our Verfion, either to go before as a Guide, as thou preventest him with the Blessings of Goodness; Pf. XXI. 3. or to anticipate, as mine Eyes prevent the Night Watches; Pf. CXIX. 148. But almost the only Senle in which it is now used is that of hindering or obsiructing. The Meaning of the Text is evidently this —" Why did the Knees of the Midwife kindly “ assist at my Birth in preserving my Life ? And why were the Breasts

my Mother ready to give me Nourishment?" I would therefore translate this Verse thus --- WHY DID THE KNEES INTERPOSE IN My Favour?' WHY THE BREASTS ALSO, THAT I SHOULD SUCK? The Verb Bip is used precisely in this Sense, Deut. XXIII. 4 they met you not (i.e. DID NOT INTERPOSE) with Bread and Water: so Job XLI. 11. Pf. LIX. 10.

V. 19. The small and great are there : 897 DN 57729 fup] Rather

THERE THE SMALL AND GREAT are THE SAME. For that feems to be the precise Idea of the Particle 897 in this place. See Lev. XXII. 30. Ps. CII. 27.

V.21. - and dig for it more than for hid Treasures. 1770798 : D'118002 ] Rather — AND SEARCH FOR IT MORE &c. For there seems to be an Incongruity in the Expression of digging for one's Death: and the Verb non is used for searching, Jof. II. 2, 3. &c.

V.22. Which rejoice exceedingly, and are glad Wygose D'NOVA We'v] Rather — to avoid the Anticlimax WHO ARE EXCEEDINGLY GLAD and OVER JOYED. V. 23; Why is Light given to a Man whose Way is bid, and whom ? 9

] Translators repeat here the four first Words from the 20th Verse: but, besides that this is far fetched, it is unnecessary, if we thus render the Verse --

YEA, THE WAY OF A MAN IS HIDDEN TO HIMSELF; FOR GOD HATH COVERED IT : i.e. the Designs of Providence are unknown to a Man: God has reserved them to Himself. The words signify literally - The Step of his Way is hidden to a Man. See aux in this signification, Ch. XXXI. 7. 1 Sam. XV. 20. and 17ya, Amos IX. 1o.

V. 25. For the Thing which I greatly feared is come upon me] '3'0&' would I think be more properly rendered here, HATH HAPPENED UNTO Me, because xai is translated by the Word come in the next Clause.


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There [כי עתה תבוא אליך

V. 5. But now it is come upon thee

] being no Subject to the Verb in the Heb. the LXX supply here tovos, and the Vulgate plaga : and I think it would be better, if, in Imitation of them, we were to add in another Character the Word Misfortune, or Afliction, instead of the Pronoun it, to which, there are no Traces of an Antecedent in the Text.

Rather [ הלא יראתך כסלתך - תקותך ותם דרכיך ? ners of tby Ways

V. 6. Is not this thy Fear, thy Confidence, thy Hope, and the Uprightness ? ]

Is NOT THY FEAR of God THY CONFIDENCE ? AND THE UPRIGHTNESS OF THY WAYS, THINE HOPE ? I add the Words of God. for the sake of Perspicuity; that being certainly the Meaning of the Word Fear here, as in many other Places in Scripture, as is evident from Chapter I. v. I. from the whole Scope of this Book, and from the Words — the Uprightness of thy Ways, which are exegetical of this Word, as the other Words Hope and Confidence are of each other. V.10. The Roaring of the Lion, and the Voice of the fierce Lion, and

. :wn D'ba] As there is only one Verb in this Verse, which affects every Member of it, it ought if possible to be so rendered, as to be applicable to each Part. Now the Verb broken suits only the latter Clause: but that of frustrated, which ynı may equally signify, will answer that Purpose. The Sense is -- The Strength and Terror of the Mighty are rendered useless.

. "] This Word as it is now read is the 3d P. pl. of the Fut. Pih. or Hithp. and signifies, they shall crush them: but doubtless the Text is here corrupt, and ought to be read thus - WY 3870 18779 CRUSHED BY The Moth. V. 20.

they perish for ever without any regarding it. Diwashan

° ] to Heart, or regarding : the Word's or as sy are constantly added. Î therefore think an ought to be read 1259, and the Construction will then be this THEY PERISH FOR EVER SO THAT NONE LAYS it to Heart. See the Prep. o thus used Mic. III. 6. and the Note Ifa. LVI. 11.

V. 21. Doth

V. 19.

[ ידכאוס לפני עש .which are cru

sed before the Moth


V.21. Doth not their Excellency which is in them go away? Nebo ]


Rather [ נסע יתרס בס

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,The LXX [ אני ראיתי אויל משריש - ואקוב נוהו פתאם .Habitation ; ואקוב instead of ואבד Syriac and Arabic Verfions feem to have read

both which will convey nearly the fame ; ואלס צנים or ,ואיל מצנים

V. 3. I have seen the foolish taking Roof : but suddenly I cursed his . — ] ,

seem ; for they all render the Verse thus — I HAVE SEEN THE FOOLISH TAKING Root, AND HIS HABITATION SUDDENLY PERISHED.

V. 5. — and taketh it even out of the Thorns, yp, Diga 5799] Not one of the ancient Versions seems to have read the Text as we now do: and the Sense given to it, though but indifferent, is rather forced. I have no doubt that the two first Words were originally written either

, ; same Sense, viz. AND A MIGHTY MAN WITH ARMS WILL TAKE IT, or a Troop with Arms &c. The Targum reads here 993 povabion 179127 839 — and armed Men with warlike Arms will take 'it : Aquila's Version is auto de wegs ever Aw apInouytry: and the Vulgate et ipsum rapiet armatus. These Evidences seem to be sufficient Authority to restore the Text by either of the Methods here proposed.

and the Robber swalloweth up their Substance. D'D 980 :Obon] This Word Dins occurs only here and Chap. XVIII

. 9. and, what is remarkable, though it has a plural Form, is really singular, as we may judge by the Verbs in both Places. Our Translators give it the Signification of Robber, on the Authority of Aben Ezra, but that of CALAMITY from the Chaldee and Arabic, or of SWORD from the Syriac, may be more proper.

. ] All the ancient Versions instead of 108503 his marvellous Things, read nasp:1, AND Marvellous &c. which doubtless is the true Reading. V. 15. But be saveth the poor from the Sword, from their Mouth,

. ] I consider 2012 as the Participle Hophal of 27n, as Ezek. XXIX. 12. and render the Verse thus BUT HE SAVETH THE OPPRESSED (or



[נפלאתו עד אין מספר

.marvellous Things without Number

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