Job xiii.
Notes & Commentary:
Ver. 1. All, without your information. (Calmet)
Ver. 3. Reason. Hebrew, “to dispute with, or before God,” concerning the matter which we have in hand. He appeals to God, as to the judge of all.
Ver. 4. Having. Hebrew, “But ye are sewers of lies.” (Calmet) — Septuagint, “unskilful surgeons, (who, instead of sewing up a wound, increase it) and all of you doctors of evil;” vain empirics. — Maintainers. Protestants, “ye are all physicians of no value.” (Haydock)
Ver. 5. Men. Proverbs xvii. 28. If you had been silent, you might still have had the reputation of wisdom. (Calmet)
Ver. 6. Judgment. Hebrew, “pleading” before our common judge. (Haydock)
Ver. 8. Accept. Hebrew, “will you not be seized with fear?” Olympiodorus translates, “will you stand in his presence, and dispute with him?” (Calmet) — Septuagint, “Are you sent to be judges?” &c., or, do you suppose that you please him by asserting that he punishes me for my sins? (Haydock) — Is it thus you hope to gain his favour? (Calmet) — He knows the state of my soul best; then I myself: but you are quite in the dark. (Worthington)
Ver. 9. Or. Hebrew, “Is it good that he should examine you, would you escape?” (Calmet)
Ver. 10. His. Hebrew, “persons.” Because you see me afflicted, you infer that I am guilty; and think this mode of judging most honourable to God, whom you wish thus to please. (Haydock) — But he stands not in need of lies; (Calmet) and something farther is still to be proved. (Haydock) — You judge rashly, as if you designed to please a prince, (Menochius) without examining the cause of the accused. (Haydock)
Ver. 12. Necks. Septuagint, “body.” Hebrew also, (Haydock) “heights,” (Calmet) or “fortifications.” (Grotius)
Ver. 13. Whatsoever. Hebrew, “come what will.” Septuagint, “that my anger may cease.” (Haydock)
Ver. 14. Why you seem to ask do I thus eagerly desire to die, (Haydock) as if I were tearing my own flesh, and exposing my soul to danger, (Worthington) like a madman? (Tirinus) — Is it not better for me to address myself to God, that he would hasten my departure, than thus to tear my flesh with my teeth? (Calmet) — Some have supposed that Job really did so in extreme anguish, (Ven. Bede) the leprosy occasioning such an insupportable irritation. (Haydock) — But the expression insinuates an interior anguish or despair; (Isaias xlix. 26.) in which sense Pythagoras enjoins, “not to eat the heart.” — Hands, in imminent danger of death, Psalm cxviii. 109. — St. Gregory explains it in a moral sense: “It is to manifest the intention of the heart by the actions.” (Haydock)
Ver. 15. In him. Hebrew lu is read, though lo, “not,” is written in the Hebrew text. (Haydock) — Protestants, &c., follow the sense of the Vulgate, and Junius comes to the same, as he reads lo with an interrogation: “Should I not hope in him?” Luther and the Belgic version go astray: “Behold he shall kill me, and I cannot expect,” or hope; I am resolved to die: which words indicate “extreme impatience.” (Amama) — Septuagint, “If the powerful (or Lord) lay [not] hands on me, since it is commenced? No: but I shall speak and arraign [you] before him,” &c. The words not and you are thus placed in Grabe’s edition. (Haydock) — Ways. I do not pretend that I am quite blameless. (Calmet) — Protestants, “I will maintain (Marginal note: prove, or argue) mine own ways before him.” (Haydock) — I will hope, like Abraham, even against hope, to shew that I am not actuated by despair: yet I will continue to declare my innocence, ver. 16. (Tirinus)
Ver. 16. Hypocrite. If I were such, I should not dare to appeal so boldly to his tribunal. (Calmet)
Ver. 17. Truths. Literally, “riddles” to you. Hebrew achavathi, (Haydock) means “instructions,” &c. (Calmet)
Ver. 18. Just. He was in extreme anguish, yet still trusted in God. (Worthington)
Ver. 19. Peace. It will be some consolation to explain my reasons. If I am fairly overcome, I shall die with more content. (Calmet)
Ver. 20. Only. He makes the same petition to God as [in] chap. ix. 34., and xxxiii. 7. (Haydock)
Ver. 23. Offences, which might be hidden to Job himself. (Worthington) — He speaks to God with the freedom which he had requested, desiring to know if he were really guilty, (Calmet) that he might give glory to him, (Haydock) by an humble confession.
Ver. 26. Bitter. The judge wrote down the sentence; which he read, or gave to his officer. (Calmet) — Youth, for which I thought I had satisfied. (Haydock)
Ver. 27. Stocks, in which the person’s legs were sometimes stretched to the sixth hole; (Calmet) at other times, the neck was confined. (Menochius) — Some translate the Hebrew, “in the mud,” which agrees with the other part of the verse. — Steps. Hebrew and Septuagint, “roots,” or ankles, which retained the prints made by the stocks.
Ver. 28. Rottenness. Septuagint, “an old vessel,” or skin, to contain wine, &c. (Calmet) — My condition might excite pity. (Menochius)
Bible Text & Cross-references:
Job persists in maintaining his innocence: and reproves his friends.
1 Behold my eye hath seen all these things, and my ear hath heard them, and I have understood them all.
2 According to your knowledge, I also know: neither am I inferior to you.
3 But yet I will speak to the Almighty, and I desire to reason with God:
4 Having first shewn that you are forgers of lies, and maintainers of perverse opinions.
5 And I wish you would hold your peace, that you might be thought to be wise men.
6 Hear ye therefore my reproof, and attend to the judgment of my lips.
7 Hath God any need of your lie, that you should speak deceitfully for him?
8 Do you accept his person, and do you endeavour to judge for God?
9 Or shall it please him, from whom nothing can be concealed? or shall he be deceived as a man, with your deceitful dealings?
10 He shall reprove you, because in secret you accept his person.
11 As soon as he shall move himself, he shall trouble you: and his dread shall fall upon you.
12 Your remembrance shall be compared to ashes, and your necks shall be brought to clay.
13 Hold your peace a little while, that I may speak whatsoever my mind shall suggest to me.
14 Why do I tear my flesh with my teeth, and carry my soul in my hands?
15 Although he should kill me, I will trust in him: but yet I will reprove my ways in his sight.
16 And he shall be my saviour: for no hypocrite shall come before his presence.
17 Hear ye my speech, and receive with your ears hidden truths.
18 If I shall be judged, I know that I shall be found just.
19 Who is he that will plead against me? let him come: why am I consumed, holding my peace?
20 Two things only do not to me, and then from thy face I shall not be hid:
21 Withdraw thy hand far from me, and let not thy dread terrify me.
22 Call me, and I will answer thee: or else I will speak, and do thou answer me.
23 How many are my iniquities and sins? make me know my crimes and offences.
24 Why hidest thou thy face, and thinkest me thy enemy?
25 Against a leaf, that is carried away with the wind, thou shewest thy power, and thou pursuest a dry straw.
26 For thou writest bitter things against me, and wilt consume me for the sins of my youth.
27 Thou hast put my feet in the stocks, and hast observed all my paths, and hast considered the steps of my feet:
28 Who am to be consumed as rottenness, and as a garment that is moth-eaten.