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that I knew not I searched out. So Prov. XXIX.
« The righteous “ considereth the Cause of the poor : but the wicked regardeth not to “ know it.” V. 25. I dwelt as a King in an Army, as one who comforteth Mourners, seems to be taken from Isa. LXI. 1, 2. “ He hath sent “me to proclaim Liberty to the Captives, to comfort all that mourn." Dibax Go Onish. The Words are the same, and agree better with the Context in Isaiah than in Job. Ch. XXX. 29. I am a Brother to Dragons, and a Companion to Ostriches. So Mic. I. 8. “I will make
a Wailing as the Dragons, and Mourning as the Ostriches.” I observe that Job says, he is a Brother and a Companion to these Animals; but why? It wants to be explained. The Reason is expressed in Micah. It is because of their Mourning. So that probably that Pasfage in Micah being well known, the Author of Job thought it enough to say, He was
He was a Brother and a Companion of them. Ch. XXXIV. 14. If be should withdraw to himself his Spirit and his Breath, all Flesh would expire together, and Man would return to Dust. So Pf. CIV. 29. “ Thou takest away their Breath ; they die and return to " their Dust.” Ch. XXXVIII. 10, 11. And determined my Decree upon it, and set Bars and Doors; and said, Hitherto shalt thou go, and no farther, &c. So Prov. VIII. 29. “ When he gave to the Sea his “Decree, that the Waters should not pass his Commandment.” V.41. Who provideth for the Raven bis Food, when his young ones cry to God, and wander for Lack of Meat ? So Pl. CXLVII. 9. * He feedeth the
young Ravens that call upon him.” But this Psalm seems to have been composed after the Captivity, and therefore the Author of it perhaps borrowed from Job. Ch. XXXIX. 1. Knowejt thou the Time when the wild Goats bring forth &c? alludes to a common Notion that Goats and Deer have a Difficulty in bringing forth their young, and that they are assisted in it by Thunder. This is expressed Pl. XXIX. 9. “ The Voice of the Lord maketh the Hinds to bring “ forth young."
That the Book of Job was written after the Time of Hezekiah, appears probable from Ch. XXXIII. where the Case of Hezekiah recovering from his Sickness seems plainly to be alluded to from V. 23 to 29. If there be a Melenger, an Interpreter, one of a Thousand, to declare to Man bis right Way, this seerns to be Isaiah, sent to Hezekiah with a Message from God: Mr. Heath says it is hardly possible to apply it otherwise. See Bp. Warburton, Vol. V. P.37. It follows in Job, If any Man say, I have finned, and perverted that which was right, and it profited me not; be will deliver bis Soul from going into the Pit, and his Life shall see the Light. Hezekiah says,
“ Thou hast in Love to my Soul delivered it from the Pit of Corrup“tion ; for thou hast cast all my Sins behind thy Back.” There is one Passage, Pf. CVII. 40. which is certainly borrowed from Job; because the Words being the same, their Construction agrees better with the Context in Job, than they do in the Psalm ; and from hence we have a Proof, that the Book of Job was written before that Psalm. But that Psalm seems not to have been composed till after the Captivity. The Words are these, “ He poureth Contempt upon Princes, and « causeth them to wander in the Wilderness, where there is no Way.” They are taken from the 21st and 24th Verses of Ch. XII. In the famé Psalm we have, “ Iniquity shall stop it's Mouth,” taken from Job. V. 16.
Another Proof that the Book of Job was written before the Return of the Jews from their Captivity is taken from Ezekiel, Ch. XIV. Though these three Men, Noah, Daniel, and Job, were in it, they should deliver but their own Souls by their Righteousness. It is observable that Job is joined with Noah and Daniel: from whence it appears
that this Book was esteemed by the Jews at that Time as one of their sacred Books.
Mr. Pen observes, I think, very justly from these Words, Ch. VIII. 6. If thou wert pure and upright, furely now he would awake for thee, and make the Habitation of thy Righteoujness prosperous; that they probably relate to Jerusalem, and the Temple there, which then lay in Ruins. The Words, THE HABITATION OF THY RIGHTEOUSNESS, are very remarkable.
A D D E N D A.
Ch. 1. V. 20. Then Yob arose and rent his Mantle, and saved his
Δακρυα θερμα χεον Δαναοι, κερoντo τε χαιτας
and they rent every one bis Mantle, and sprinkled Dust upon their Heads toward Heaven.]
Αμφοτερησι δε χερσιν ελων κονιν αιθαλοεωσαν
Ch. III. 3. Let that Day peris &c.] So Statius,
Excidat illa dies ævo, ne poftera credent
There is a Man Child conceived.] – BROUGHT FORTH : for
ΕΦανθης ποτ' ω χρυσεης
V. 19. The small and great are there ;] 897 Dw are THERE THE
Quin votis lapidosa tuis, ceu fædere pacto,
Respondebit humus, neque lætum différet uber.
Hæc me irretivit veste furiali infcium,
Urgensque graviter, pulmonum haurit spiritus.
- are as my sorrowful Meat.] - IS NOW, IN MY DISTRESS, BECOME My Food. I have taken the Liberty to read "992, instead of 1972. St. Jerom seems to have read it thus.
Ch. VII. 12. Am I a Sea.] So Arabsjad calls Tamerlane, a vast Sea swallowing up every Thing.
- nor let me alone till I swallow down my Spittle.] It is now
præruptus aquæ mons. Virgil.
9. - the Hand of the Lord] 710'. Therefore written by a Jew, after the Time of Moses.
V. 27 . and lookest narrowly unto all my Paths &c.] So Sophocles, in his Ajax, Line 2. — истрац£уду
Ιχνη τα κανά νεοχαρακθ'.
και γαρ τωδ' τ' ας τετο πγος. Go not with this Man, that is, with me. Some think that this Verse should follow the ist of the next Chapter.
Ch. XV. 10. With us are both the grey-beaded, and very aged Men] WW', hence comes the Word Isis, as Diodorus Sic. says — TEJ AMEVAS TMS Ροσηγοριας απο της αιδια και παλαιας γενέσεως. Ch. XVI. 16. — on my Eyelids is the Shadow of Death.] Homer,
θανατε νεφος οσ' εκαλυψε. . Ch. XVII. 7.
and all my Members are as a Shadow.] Eurip. And. Σκια γαρ αντισοιχος ως, φωνην εχας
Αδυνατος εδεν αλλο, πλην λεγειν μονον. Ch. XVIII. 6. and his Candle shall be put out.] The Egyptians always have Lamps burning in their Houses ; so that the Want of Light implies Desolation.
Brimstone shall be scattered upon his Habitation. ] So Lucretius, graves exhalant sulfuris auras.
V. 17. — and he shall bave no Name in the Street.] Perhaps alluding to the Custom of placing monumental Inscriptions near the Roads. 19. He mall neither have Son nor Nephew.) So Silius Ital.
Æthereo ramos populantur sulfure flamma,
Collabens operit spatioso ftipite prolem.
V. 25. is thus translated, For I KNOW THAT THE AVENGER OF MY CAUSE LIVETH, AND THAT HE AT LENGTH SHALL APPEAR UPON EARTH. Or perhaps, he shall rise in Judgment for Man, who is Duft: for Dip is certainly used in a judicial Sense, and by may fignify for. These Words are to prepare us for the final Catastrophe of the Drama.
V. 26. AND AFTER THIS MY SKIN IS CONSUMED, THEN FROM
the Brooks of Honey and Butter.) So Ovid,
Oιος σε χαμών και κακών
Τρικυμια επισ’ αφυκτος. Ch. XXIV. 5. Behold as wild Affes in the Desert, go they fortb.) Bochart observes that a Robber can be compared to a wild Als in no other respect, than as he lives in the Desert: for a wild Ass is not a rapacious Animal. So Oppian,
Χιλον εδει, φερβα μιν αδην σοεσιτροφος αια,
Αλλ' αυτος κρατεροις αγαθη βοσις επλετο θηρσι:
Jam non ad culmina rerum
Ut lapsu graviore ruant. [Claud, in Rufin. I. 21.)
, [Georg. Lib. I. 247.]
Aut redit a nobis Aurora.
his Parable] bwo signifies any Thing written in a loftier and more concise Style than History. Hence the Proverbs of Solomon are called Parables. It is used in the Psalms in this Sense, LXXVIII. 2. XLIX. 4. Numb. XXIII. 7, 18. and XXIV. 19, 20, 21, 23. &c. Balaam took up bis Parable, was transported with a Prophe
“ rich eat up