[ורסן מפני שלחו ;

toribus habuerunt. Cic. and homo NULLIUS NOMINIS signifies a low deSpicable Fellow. So also in Greek

Ako yag TNS Maxns TO 78T8 ONOMA Mesyosoy muleto. Philostr. ap. Steph.

V. 11. Because he hath loosed my Cord, - nnoinning] The Subject to the Verb is supposed to be God; and is supplied in the old Version. But the Verb is in Pyhal, and ought to be translated IS RELAXED ;

because nbw is rendered in the next Hemistic by letting loose. This seems to be an Allusion to the stretched Cords by which Job's Tent was fixed to the Ground. they have also let loose the Bridle before me.

: ] Our Version is here not very intelligible. Either the Words ought to be rendered in the figurative Sense, viz. THEY HAVE CAST OFF ReSTRAINT BEFORE Me: or a Note to that Effect ought to be added in the Margin, as in the old Version. V. 12. Upon my right Hand rise the youth :

] The last Letter in novo is suspicious, as we meet with few quadriliteral radical words: but no with its Affixes is common. The Targum read here evidently and their Youth.

- - they have no helper.: 105 hry 85] Rather, I think there is no helPER AMONG THEM, that is, none ready to asif me. This Sense the whole Scope of the Place seems evidently to require : and that this Construction may be admitted, fee Exod. XII. 2. Numb. III. 40, &c.

V. 14. They came upon me as a wide Breaking in of Waters : in the Desolation

. — :15a5ann .nav] Rather — THEY CAME AS A wide TORRENT ; THEY ROLLED THEMSELVES IN ORDER TO DESTROY. The Verb yub is applied to Waters breaking out violently, and I think the Noun may be used simply to denote a violent Irruption, or Torrent. See the Preposition non in such a Sense, i Sam. II.20. 2 Sam. XIX.21.

Terrors are turned upon me :-Dinbassy 7977] This apparent Solecism would be removed by rendering — TERRORS are an Overthrow TO ME. 797 has here the 17 demonstrative : it is thus used, Ifa. XXIX. 16.

they pursue my Soul as the Wind; — 1273 1170 1770] Rather MY SPIRIT IS AGITATED AS THE WIND: for the Reason just mentioned. The Verb is here in Pybal, as Isa. XVII. 13:

V. 17. My

V. 13.



V. 17. My Bones are pierced in me in the Night Season ; psy_ibes ya po] Here again, for the same Reason, I render - My BODY IS PIERCED &c. Osy has this Sense, Exod. XXIV. 10. Ch. VII. 15, and Lam. IV.7. Or - IT HATH PIERCED MY Bones ; viz. Afliction, mentioned immediately before. V. 18. By the great Force of my Disease is my Garment changed ;


WITH GREAT FORCE IS MY GARMENT CHANGED. That is, on Account of his Weakness, which his Sufferings had brought upon him, “he was not able to change his “ Clothes, and draw them off from his Body,” as the next Hemistic seems to shew.

Rather [ברב כח יתחפש לבושי

V. 20. I stand up, and thou regardeft me not. anni ngay :] The negative Particle is not here wanting: the , has that Force, being just before preceded by s5. The true Version therefore is I STAND UP ; NEITHER REGARDEST THOU ME.


[ קדמני ימי עני :

V. 24. Howbeit, he will not stretch out his Hand to the Grave ; 78 7e Abwe ya ms] Rather – Howbeit, UPON INTREATY he will NOT STRETCH OUT THE HAND. 'ya comes from 7ya to ask; not from 17'y, which fignifies only an Heap ; and is not to the Purpose, as the next Hemistic shews.

though they cry in his Destruction. :yin ins 1793 DN ] Rather --- IF THEY CRY WHEN HE DESTROYETH. 175 is put here for Onb. Many such Chaldee Terminations of Plurals occur in this Book.

- the Days of Affliction prevented me. : ] Rather — RUSHED IN UPON ME. See this Word explained Ch. III. v.12.

V. 31. My Harp also is turned to Mourning, — mga barb 1.70] Rather My HARP ALSO IS BECOME MOURNFUL. The Abstract for the Concrete; than which Nothing is more common in the Eastern Poetry. ” is here, prefixed either to the Nominative, according to Noldiųs, ás 7ņ8 9025 1779 — and they shall be ore Fless. Gen. II.

and I will be to you a God, Exod. VI. 7: Or it is an oblique Case used for the Nominative, as, Urbem quam statuo — in Virgil ; and exitio eft avidis mare nautis; or it may a Preposition signifying for, or in the Place of:

- והייתי לכם לאלהים .24


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V. 3:

[אם לא ברכוני חלצו -ומגז כבשי יתחמם:

.with the Fleece of my Sheep


V. 24.

-- and a strange Punishment to the Workers of Iniquity. 7337 : ] Qu. or DisavowAL? It is used precisely in the same Sense, and conjoined with Destruction, as here, Obad. V. 12.

V.11. - it is an Iniquity to be punished by the Judges. W 817 : 0917, bo ] Rather-It is an heinous (or ARBITRATORY) CRIME, i. e. an Iniquity which any Arbitrator, even the Criminal himself, would condemn. See Taylor, Schultens, and Gusset. V. 20. If bis Loins have not blessed me, and if he were not warmed

. : ] The latter Hemistic ought doubtless to be rendered WARMED &c. See the last Ch. V. 20.

- or have faid to fine Gold, Thou art my Confidence. Onako : na 'non] Rather OR HAVE CALLED FINE GOLD MY CONFIDENCE. Thus 798 is rendered, Ifa. V. 20.

- or my Mouth hath kissed my Hand.ips ope pomy] In this and the preceding Verse are evident Allusions to the superstitious Rites of Idolaters. The Custom of kissing the Hand, in Token of Adoration, is very ancient, as well as universal. The Ground of it appears to me to be Awe or Respect: thus Job, when he determines to be filent before God says, I will lay my Hand upon my Mouth. Ch. XL. 4. Pliny, where he enumerates strange Customs, (that of bowing when another sneezes is, by the by, not omitted) says ; In adorando dextram ad ofculum referimus, totumque corpus circumagimus; quod in lævum, Gallia religiofius credunt. Nat. Hist. B. XXVIII

. C.2. Apuleius observes, that “ many of his Countrymen applied their right Hand to " their Mouths, the first Finger being upon the Thumb erect, in order " that they might perform due Adoration to the Goddess Venus.” De Ahn. L. IV. And, in another Place, he takes Notice of a Person, who thought it a Crime to kiss his Hand, when he passed by a Temple. Apol. I. Lucian also remarks, that the poor, who had Nothing to offer in Sacrifice but the kifing of their Hands, were not excluded. Dial. de Sacrif. Lastly, it may not be improper to observe in this Place, that the Syrians to this Day, when they receive the holy Sacrament, are

V. 27.

faid to kiss the Bread and Cup before they partake of them. Vie de Mons. De Chateuil.

V. 31. If the Men of my Tabernacle said not, no 1798 S x -19778 ] This cannot be the Sense of the Place : it ought to be rendered ---SURELY THE Men OF MY TABERNACLE SAID See xs DX thus rendered Numb. XIV. 35. Josh. XIV.9. and V. 36.

V.40. The Words of Job are ended. : 3189927 190] As this is doubtless a marginal Gloss, which has unwarrantably crept into the Text; ought it not to be distinguished by other Characters? In the old Version these words are written in capital Letters.

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[והוחלתי כי לא ידברו - כי עמדו לא ענו עוד : אענה אף אנו חלקי וגו

V. 16, 17. When I had waited, (for they spake not, 'but stood still, and answered no more.) I said, I will also answer my Part ; &c.

: - ] The Parenthesis might be here omitted, and the two Verses rendered without Addition AND I WAITED, BUT THEY SPAKE NOT ; BUT STOOD STILL, WITHOUT ANSWERING MORE : So I WILL SPEAK MY PART; &c. See 9X thus construed Ch. XXXVI. 16.

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V. 19.

which makes a better ,וריב Some Copies read here [ עצמיו אתן :

V. 5. set thy Words in Order before me, stand up. 1305 mony :,72800] Rather


4. Pf. XXIII.

5. and the Multitude of his Bones with strong Pain. 3179 : ] , a Sense, viz. AND there is a stroNG CONTENTION IN HIS BONES: agreeably to the Phrase we meet P1. XXXVIII. 4. sya Dibw 18, there is no Peace in my Bones : or- XXII. - all


Bones are out of Joint.

V. 20. So that his Life abhorreth Bread: Ons 100 1019.779] Rather---SO THAT HIS APPETITE MAKETH HIM TO ABHOR MEAT. See 17'n lo rendered Ch. XXXVIII. 39. This Verb Dni occurs only here; the Signification is properly derived from the Arabic Pingue


ושפו עצמתיו

guedine illitum fuit, item fætuit. I give it a transitive Sense (which many Verbs have, though not in Hipă.) because of the Afix. V. 21. and his Bones that were not seen stick out. 5]

AND HIS Bones ARE BROKEN, that they CANNOT BE PERCEIVed. This Verb also occurs only in this place; and I give it the Chaldee Signification, as the most warrantable of any; which the Arabic also countenances. V.27. He looketh upon Men, and if any fay, I have finned: by here


Rather [ לא ראו :

The marginal Lection ought I think to be here [אנשים ויאמר חטאתי


V. 28. He will deliver his Soul — "93 1779] There seems to be no Reason for adopting the Massoretical Lection. The present Text is, at least, as clear ; and is countenanced by more of the ancient Versions. I would therefore render — HE WILL DELIVER MY SOUL; and presently after — DM AND MY Life &c.

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,Rather [ על משפטי אכזב

V. 1. Furthermore, Elihu answered and said. : 989 897958 yrs] Rather

as Ch. III. 2. and XXXV. 1. for none had replied to Elihu. V. 6. Should I lie against my Right?

] , I think ---I AM DISAPPOINTED (or FRUSTRATED) OF MY Right. See did thus lised Ch. XLI. 9, &c.

my Wound is incurable without Transgresion. oba '99 wu8 : Ywd] Our Translators here use a very bold Figure; by making 'sn, the constant Sense of which is An Arrow, to signify a Wound. I cannot deny that Instances of such Metonymies, of Cause for Effect, and the like, occur in the best Writers : but here there is no Necessity to depart from the Proper Sense of the Words ; which may be rendered --- I AM DESPERATELY PIERCED THROUGH by ARROWS &c. Wyp is here considered as the first Perlon of the Future, as Pf. LXIX. 20. and is used specially, as in Abundance of Places, for Disn. See what was observed on 29. Ch. XXIII. 2. which adds Weight to this Interpretation.

- far

V. 10.

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