The Sacred BibleThe Book of Job
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[Liber Iob 1]
[The Book of Job 1]

~ The Book of Job is about events in the life of a man named Job. It is also about the future sufferings of the Church. Job is the Church. The sufferings of Job are the sufferings of the Church. The Book of Job is not only about the one man Job who suffered greatly, but it is also about the tribulation of the Church during the end times. There are repeated spiritual references to afflictions also mentioned in the Book of Revelation.

{1:1} Vir erat in Terra Hus, nomine Iob, et erat vir ille simplex, et rectus, ac timens Deum, et recedens a malo:
{1:1} There was a man in the land of Uz named Job, and he was a simple and honest man, fearing God and withdrawing from evil.

{1:2} Natique sunt ei septem filii, et tres filiæ.
{1:2} And there had been born to him seven sons and three daughters.

{1:3} Et fuit possessio eius septem millia ovium, et tria millia camelorum, quingenta quoque iuga boum, et quingentæ asinæ, ac familia multa nimis: eratque vir ille magnus inter omnes Orientales.
{1:3} And his possession was seven thousand sheep, and three thousand camels, along with five hundred pairs of oxen and five hundred she-donkeys, and also a very large family. And this man was great among all the people of the east.

{1:4} Et ibant filii eius, et faciebant convivium per domos, unusquisque in die suo. Et mittentes vocabant tres sorores suas, ut comederent et biberent cum eis.
{1:4} And his sons went and made a feast by houses, each one on his day. And sending, they called their three sisters to eat and drink with them.

{1:5} Cumque in orbem transissent dies convivii, mittebat ad eos Iob, et sanctificabat illos, consurgensque diluculo offerebat holocausta pro singulis. Dicebat enim: Ne forte peccaverint filii mei, et benedixerint Deo in cordibus suis. Sic faciebat Iob cunctis diebus.
{1:5} And when the days of their feasting had been completed, Job sent to them and sanctified them, and, getting up at dawn, he offered holocausts for each one. For he said, “Perhaps my sons have sinned and have not praised God in their hearts.” So Job did all the days.

~ The phrase ‘benedixerint Deo’ literally means ‘they have blessed God.’ But the expression ‘bless God’ in ancient times was sometimes used to mean the opposite, as in ‘they have cursed God.’ Job is concerned that his sons may have sinned either by cursing God in their hearts (or attitudes), or by not blessing God. For to refrain from praising God is to curse God.

{1:6} Quadam autem die cum venissent filii Dei ut assisterent coram Domino, affuit inter eos etiam Satan.
{1:6} But on a certain day, when the sons of God came to attend in the presence of the Lord, Satan also arrived among them.

{1:7} Cui dixit Dominus: Unde venis? Qui respondens, ait: Circuivi terram, et perambulavi eam.
{1:7} The Lord said to him, “Where do you come from?” Answering, he said, “I have circled the land, and walked around in it.”

{1:8} Dixitque Dominus ad eum: Numquid considerasti servum meum Iob, quod non sit ei similis in terra, homo simplex, et rectus ac timens Deum, et recedens a malo?
{1:8} And the Lord said to him, “Have you not considered my servant, Job? For there is no one like him in the land, a simple and honest man, fearing God and withdrawing from evil.”

{1:9} Cui respondens Satan, ait: Numquid Iob frustra timet Deum?
{1:9} Answering him, Satan said, “Does Job fear God to no purpose?

{1:10} nonne tu vallasti eum, ac domum eius, universamque substantiam per circuitum, operibus manuum eius benedixisti, et possessio eius crevit in terra?
{1:10} Have you not fortified him, as well as his house and every one of his belongings around him, blessed the works of his hands, and his possession has increased in the land?

{1:11} Sed extende paululum manum tuam, et tange cuncta quæ possidet nisi in faciem benedixerit tibi.
{1:11} But extend your hand a little, and touch all that he possesses, and see if he still praises you to your face.”

{1:12} Dixit ergo Dominus ad Satan: Ecce, universa quæ habet, in manu tua sunt: tantum in eum ne extendas manum tuam. Egressusque est Satan a facie Domini.
{1:12} Therefore, the Lord said to Satan, “Behold, everything that he has is in your hand, only do not extend your hand against him.” And Satan departed from the face of the Lord.

{1:13} Cum autem quadam die filii et filiæ eius comederent et biberent vinum in domo fratris sui primogeniti,
{1:13} So, on a certain day, when his sons and daughters were eating and drinking wine, in the house of their first-born brother,

{1:14} nuncius venit ad Iob, qui diceret: Boves arabant, et asinæ pascebantur iuxta eos,
{1:14} a messenger came to Job, who said, “The oxen were plowing, and the donkeys were grazing beside them,

{1:15} et irruerunt Sabæi, tuleruntque omnia, et pueros percusserunt gladio, et evasi ego solus ut nunciarem tibi.
{1:15} and the Sabeans rushed in and carried away everything, and they struck the servants with the sword; and I alone evaded them to tell you.”

{1:16} Cumque adhuc ille loqueretur, venit alter, et dixit: Ignis Dei cecidit e cælo, et tactas oves puerosque consumpsit, et effugi ego solus ut nunciarem tibi.
{1:16} And while he was still speaking, another arrived, and he said, “The fire of God fell from heaven, and, having struck the sheep and the servants, it consumed them; and I alone escaped to tell you.”

{1:17} Sed et illo adhuc loquente, venit alius, et dixit: Chaldæi fecerunt tres turmas, et invaserunt camelos, et tulerunt eos, necnon et pueros percusserunt gladio, et ego fugi solus ut nunciarem tibi.
{1:17} And while he also was still speaking, another arrived, and he said, “The Chaldeans organized three attacks, and advanced on the camels and took them; and not only that, but they have struck the servants with the sword; and I alone fled to tell you.”

~ Blessed Anne Catherine Emmerich interprets the phrase ‘while he was still speaking’ in this passage to mean that, while the previous event was still a topic of conversation for people, the next event occurred. It is not literal, but figurative.

{1:18} Adhuc loquebatur ille, et ecce alius intravit, et dixit: Filiis tuis et filiabus vescentibus et bibentibus vinum in domo fratris sui primogeniti,
{1:18} He was still speaking, and behold, another entered, and he said, “Your sons and daughters were feasting and drinking wine in the house of their first-born brother,

{1:19} repente ventus vehemens irruit a regione deserti, et concussit quattuor angulos domus, quæ corruens oppressit liberos tuos et mortui sunt, et effugi ego solus ut nunciarem tibi.
{1:19} when suddenly a severe wind rushed forth from a region of the desert and shook the four corners of the house, which collapsed and crushed your children, and they are dead; and I alone escaped to tell you.”

{1:20} Tunc surrexit Iob, et scidit vestimenta sua, et tonso capite corruens in terram, adoravit,
{1:20} Then Job got up and tore his garments, and, having shaved his head, he collapsed on the ground, and worshipped,

{1:21} et dixit: Nudus egressus sum de utero matris meæ, et nudus revertar illuc: Dominus dedit, Dominus abstulit: sicut Domino placuit, ita factum est: sit nomen Domini benedictum.
{1:21} and he said, “Naked I departed from my mother’s womb, and naked I shall return. The Lord gave, and the Lord has taken away. Just as it pleased the Lord, so has it been done. Blessed be the name of the Lord.”

{1:22} In omnibus his non peccavit Iob labiis suis, neque stultum quid contra Deum locutus est.
{1:22} In all this, Job did not sin by his lips, nor did he speak any foolish thing against God.

[Liber Iob 2]
[The Book of Job 2]

{2:1} Factum est autem cum quadam die venissent filii Dei, et starent coram Domino, venisset quoque Satan inter eos, et staret in conspectu eius,
{2:1} But it happened that, on a certain day, when the sons of God had arrived and they stood before the Lord, Satan likewise arrived among them, and he stood in his sight.

{2:2} ut diceret Dominus ad Satan: Unde venis? Qui respondens ait: Circuivi terram, et perambulavi eam.
{2:2} So the Lord said to Satan, “Where do you come from?” Answering, he said, “I have circled the land, and walked around in it.”

{2:3} Et dixit Dominus ad Satan: Numquid considerasti servum meum Iob, quod non sit ei similis in terra, vir simplex et rectus, ac timens Dem, et recedens a malo, et adhuc retinens innocentiam? Tu autem commovisti me adversus eum, ut affligerem eum frustra.
{2:3} And the Lord said to Satan, “Have you not considered my servant, Job, that there is no one like him in the land, a simple and honest man, fearing God and withdrawing from evil, and still retaining his innocence? Yet you have stirred me against him, so that I would afflict him to no purpose.”

{2:4} Cui respondens, Satan ait: Pellem pro pelle, et cuncta quæ habet homo, dabit pro anima sua:
{2:4} Answering him, Satan said, “Skin for skin; and everything that a man has, he will give for his life.

{2:5} alioquin mitte manum tuam, et tange os eius et carnem, et tunc videbis quod in faciem benedicat tibi.
{2:5} Yet send your hand and touch his bone and his flesh, and then you will see whether or not he blesses you to your face.”

{2:6} Dixit ergo Dominus ad Satan: Ecce in manu tua est, verumtamen animam illius serva.
{2:6} Therefore, the Lord said to Satan, “Behold, he is in your hand, but even so, spare his life.”

{2:7} Egressus igitur Satan a facie Domini, percussit Iob ulcere pessimo, a planta pedis usque ad verticem eius:
{2:7} And so, Satan departed from the face of the Lord and he struck Job with a very serious ulcer from the sole of the foot all the way to the crown of his head.

{2:8} qui testa saniem radebat, sedens in sterquilinio.
{2:8} So he took a shard of earthenware and scraped the discharge, while sitting on a heap of refuse.

{2:9} Dixit autem illi uxor sua: Adhuc tu permanes in simplicitate tua? benedic Deo et morere.
{2:9} But his wife said to him, “Do you still continue in your simplicity? Bless God and die.”

~ Job’s wife says, ‘Bless God,’ but she means, ‘Curse God.’ The expression ‘Curse God’ is so reprehensible to the devout that they would express this idea by saying ‘Bless God,’ not wanting to even speak the word.

{2:10} Qui ait ad illam: Quasi una de stultis mulieribus locuta es: si bona suscepimus de manu Dei, mala quare non suscipiamus? in omnibus his non peccavit Iob labiis suis.
{2:10} He said to her, “You have spoken like one of the foolish wives. If we accepted good things from the hand of God, why should we not accept bad things?” In all this, Job did not sin with his lips.

{2:11} Igitur audientes tres amici Iob omne malum, quod accidisset ei, venerunt singuli de loco suo, Eliphaz Themanites, et Baldad Suhites, et Sophar Naamathites. Condixerant enim, ut pariter venientes visitarent eum, et consolarentur.
{2:11} And so, three friends of Job, hearing about all the evil that had befallen him, arrived, each one from his own place, Eliphaz the Themanite, and Baldad the Suhite, and Zophar the Naamathite. For they had agreed to come together to visit and console him.

{2:12} Cumque elevassent procul oculos suos, non cognoverunt eum, et exclamantes ploraverunt, scissisque vestibus sparserunt pulverem super caput suum in cælum.
{2:12} And when they had raised up their eyes from a distance, they did not recognize him, and, crying out, they wept, and, tearing their garments, they scattered dust over their heads into the sky.

{2:13} Et sederunt cum eo in terra septem diebus et septem noctibus, et nemo loquebatur ei verbum: videbant enim dolorem esse vehementem.
{2:13} And they sat with him on the ground for seven days and seven nights, and no one spoke a word to him, for they saw that his sorrow was very great.

[Liber Iob 3]
[The Book of Job 3]

{3:1} Post hæc aperuit Iob os suum, et maledixit diei suo,
{3:1} After this, Job opened his mouth and cursed his day,

{3:2} et locutus est.
{3:2} and this is what he said:

{3:3} Pereat dies in qua natus sum, et nox in qua dictum est: Conceptus est homo.
{3:3} May the day perish on which I was born, and the night, in which it was said, “A man has been conceived.”

{3:4} Dies ille vertatur in tenebras, non requirat eum Deus desuper, et non illustretur lumine.
{3:4} May that day be turned into darkness, may God not seek it from above, and may light not illuminate it.

{3:5} Obscurent eum tenebræ et umbra mortis, occupet eum caligo, et involvatur amaritudine.
{3:5} Let darkness and the shadow of death obscure it, let a fog overtake it, and let it be enveloped in bitterness.

{3:6} Noctem illam tenebrosus turbo possideat, non computetur in diebus anni, nec numeretur in mensibus:
{3:6} Let a whirlwind of darkness take hold of that night, let it not be counted in the days of the year, nor numbered in the months.

{3:7} Sit nox illa solitaria, nec laude digna:
{3:7} May that night be alone and unworthy of praise.

{3:8} Maledicant ei qui maledicunt diei, qui parati sunt suscitare Leviathan:
{3:8} May they curse it, who curse the day, who are prepared to awaken a leviathan.

{3:9} Obtenebrentur stellæ caligine eius: expectet lucem et non videat, nec ortum surgentis auroræ:
{3:9} Let the stars be concealed with its darkness. Let it expect light, and not see it, nor the rising of the dawn in the East.

{3:10} Quia non conclusit ostia ventris, qui portavit me, nec abstulit mala ab oculis meis.
{3:10} For it did not close the doors of the womb that bore me, nor take away evils from my eyes.

{3:11} Quare non in vulva mortuus sum, egressus ex utero non statim perii?
{3:11} Why did I not die in the womb? Having left the womb, why did I not immediately perish?

{3:12} Quare exceptus genibus? cur lactatus uberibus?
{3:12} Why was I received upon the knees? Why was I suckled at the breasts?

{3:13} Nunc enim dormiens silerem, et somno meo requiescerem:
{3:13} For by now, I should have been sleeping silently, and taking rest in my sleep

{3:14} Cum regibus et consulibus terræ, qui ædificant sibi solitudines:
{3:14} with the kings and consuls of the earth, who build themselves solitudes,

{3:15} Aut cum principibus, qui possident aurum, et replent domos suas argento:
{3:15} either with princes, who possess gold and fill their houses with silver,

{3:16} Aut sicut abortivum absconditum non subsisterem, vel qui concepti non viderunt lucem.
{3:16} or, like a hidden miscarriage, I should not have continued, just like those who, being conceived, have not seen the light.

{3:17} Ibi impii cessaverunt a tumultu, et ibi requieverunt fessi robore.
{3:17} There the impious cease from rebellion, and there the wearied in strength take rest.

{3:18} Et quondam vincti pariter sine molestia, non audierunt vocem exactoris.
{3:18} And at such times, having been bound together without difficulty, they have not heard the voice of the bailiff.

~ The word ‘exactoris’ can mean bailiff or tax collector (as in a subsequent verse). Since this word is here used metaphorically, it is difficult to say which word would be the best translation. Job is referring to the dead, who do not hear the voice of ... tax collectors and government officials on earth ... or, perhaps, those in charge of their incarceration (in Purgatory?) in the afterlife.

{3:19} Parvus et magnus ibi sunt, et servus liber a domino suo.
{3:19} The small and great are there, and the servant is free from his master.

{3:20} Quare misero data est lux, et vita his, qui in amaritudine animæ sunt?
{3:20} Why is light given to the miserable, and life to those who are in bitterness of soul,

{3:21} qui expectant mortem, et non venit, quasi effodientes thesaurum:
{3:21} who expect death, and it does not arrive, like those who dig for treasure

{3:22} Gaudentque vehementer cum invenerint sepulchrum.
{3:22} and who rejoice greatly when they have found the grave,

{3:23} Viro cuius abscondita est via, et circumdedit eum Deus tenebris?
{3:23} to a man whose way is hidden and whom God has surrounded with darkness?

{3:24} Antequam comedam suspiro: et tamquam inundantes aquæ, sic rugitus meus:
{3:24} Before I eat, I sigh; and like overflowing waters, so is my howl,

{3:25} Quia timor, quem timebam, evenit mihi: et quod verebar accidit.
{3:25} for the terror that I feared has happened to me, and so has the dread befallen me.

{3:26} Nonne dissimulavi? nonne silui? nonne quievi? et venit super me indignatio.
{3:26} Have I not remained hidden? Have I not kept silence? Have I not remained calm? Yet indignation has overcome me.

[Liber Iob 4]
[The Book of Job 4]

{4:1} Respondens autem Eliphaz Themanites, dixit:
{4:1} But Eliphaz the Themanite, answering, said:

{4:2} Si cœperimus loqui tibi, forsitan moleste accipies, sed conceptum sermonem tenere quis poterit?
{4:2} If we start to speak to you, perhaps you will take it badly, but who can hold back the words he has conceived?

{4:3} Ecce docuisti multos, et manus lassas roborasti:
{4:3} Behold, you have taught many, and you have strengthened weary hands.

{4:4} Vacillantes confirmaverunt sermones tui, et genua trementia confortasti:
{4:4} Your words have reassured the wavering, and you have fortified the trembling knees.

{4:5} Nunc autem venit super te plaga, et defecisti: tetigit te, et conturbatus es.
{4:5} But now the scourge has overcome you, and you falter. It has touched you, and you are disturbed.

{4:6} Ubi est timor tuus, fortitudo tua, patientia tua, et perfectio viarum tuarum?
{4:6} Where is your reverence, your fortitude, your patience, and the perfection of your ways?

~ The word ‘timor’ is usually translated as ‘fear,’ but, in this context, it refers to the reverence or awe for God; i.e. ‘fear of God.’

{4:7} Recordare obsecro te, quis umquam innocens periit? aut quando recti deleti sunt?
{4:7} Consider this, I beg you: who ever perished being innocent? Or when have the righteous been destroyed?

{4:8} Quin potius vidi eos, qui operantur iniquitatem, et seminant dolores, et metunt eos,
{4:8} In fact, I have instead seen those who work iniquity and who sow resentments, reap them,

{4:9} Flante Deo perisse, et spiritu iræ eius esse consumptos:
{4:9} perishing by the breath of God, and being consumed by the wrath of his spirit.

{4:10} Rugitus leonis, et vox leænæ, et dentes catulorum leonum contriti sunt.
{4:10} The roaring of the lion, and the voice of the lioness, and the teeth of young lions have been worn away.

{4:11} Tigris periit, eo quod non haberet prædam, et catuli leonis dissipati sunt.
{4:11} The tiger has perished because it does not have prey, and the young lions have been scattered.

{4:12} Porro ad me dictum est verbum absconditum, et quasi furtive suscepit auris mea venas susurri eius.
{4:12} Furthermore, a word was spoken to me in secret, and, as if by theft, my ears received the pulse of its whisper.

{4:13} In horrore visionis nocturnæ, quando solet sopor occupare homines,
{4:13} In the horror of a vision by night, when men are accustomed to be overtaken by a deep sleep,

{4:14} Pavor tenuit me, et tremor, et omnia ossa mea perterrita sunt:
{4:14} fear and trembling seized me and all my bones were terrified.

{4:15} Et cum spiritus me præsente transiret, inhorruerunt pili carnis meæ.
{4:15} And when a spirit passed before me, the hair on my body stood up.

{4:16} Stetit quidam, cuius non agnoscebam vultum, imago coram oculis meis, et vocem quasi auræ lenis audivi.
{4:16} There appeared an image before my eyes, someone whose face I did not recognize, and I heard a voice like a gentle breeze.

{4:17} Numquid homo, Dei comparatione iustificabitur, aut Factore suo purior erit vir?
{4:17} Should man be justified in relation to God, or will a man be more pure than his Maker?

{4:18} Ecce qui serviunt ei, non sunt stabiles, et in angelis suis reperit pravitatem:
{4:18} Behold, those who serve him are not steadfast, and in his angels he finds imperfection.

{4:19} Quanto magis hi qui habitant domos luteas, qui terrenum habent fundamentum, consumentur velut a tinea?
{4:19} How much more will those who live in houses of clay, which have an earthly foundation, be consumed like the moth?

{4:20} De mane usque ad vesperam succidentur: et quia nullus intelligit, in æternum peribunt.
{4:20} From morning all the way to evening, they will be cut down, and because no one understands, they will be destroyed without ceasing.

{4:21} Qui autem reliqui fuerint, auferentur ex eis: morientur, et non in sapientia.
{4:21} But those who are left behind will be taken away from them; they will die, and not in wisdom.

[Liber Iob 5]
[The Book of Job 5]

{5:1} Voca ergo, si est qui tibi respondeat, et ad aliquem sanctorum convertere.
{5:1} Therefore call, if there are any who will respond to you, and turn to one or another of the saints.

{5:2} Vere stultum interficit iracundia, et parvulum occidit invidia.
{5:2} Truly, anger condemns the foolish to death, and envy kills the petty.

{5:3} Ego vidi stultum firma radice, et maledixi pulchritudini eius statim.
{5:3} I have seen a fool with a strong root, and I have cursed his excellence without hesitation.

{5:4} Longe fient filii eius a salute, et conterentur in porta, et non erit qui eruat.
{5:4} His sons will be far from prosperity and will be crushed at the gate, and there will be none who can rescue them.

~ The expression ‘crushed at the gate’ may refer to an unfortunate outcome when they are being judged in court, for the ancient equivalent of the court case took place at the gates of the city, where the public could take notice of the event.

{5:5} Cuius messem famelicus comedet, et ipsum rapiet armatus, et bibent sitientes divitias eius.
{5:5} Their harvest, the starving will eat. The armed man will rob him, and the thirsty will drink his resources.

{5:6} Nihil in terra sine causa fit, et de humo non oritur dolor.
{5:6} Nothing on earth occurs without a reason, and sorrow does not rise from the earth.

{5:7} Homo nascitur ad laborem, et avis ad volatum.
{5:7} Man is born to labor, and the bird to fly.

{5:8} Quam ob rem ego deprecabor Dominum, et ad Deum ponam eloquium meum:
{5:8} Therefore, because of this, I will beg the Lord, and place my eloquence before God.

{5:9} Qui facit magna et inscrutabilia et mirabilia absque numero:
{5:9} He does great and unfathomable and miraculous things without number.

{5:10} Qui dat pluviam super faciem terræ, et irrigat aquis universa:
{5:10} He gives rain over the face of the earth and irrigates all things with the waters.

{5:11} Qui ponit humiles in sublime, et mœrentes erigit sospitate:
{5:11} He places the humble on high and encourages the grieving towards health.

{5:12} Qui dissipat cogitationes malignorum, ne possint implere manus eorum quod cœperant:
{5:12} He dispels the thoughts of the spiteful, lest their hands be able to complete what they had begun.

{5:13} Qui apprehendit sapientes in astutia eorum, et consilium pravorum dissipat:
{5:13} He catches the wise in their cleverness and dissipates the counsel of the perverse.

{5:14} Per diem incurrent tenebras, et quasi in nocte sic palpabunt in meridie.
{5:14} They will encounter darkness in the daytime, and they will grope at midday just as in the night.

~ This verse refers to the Three Days of Darkness (late 2039 or early 2040 A.D.) and the next verse refers to events after it.

{5:15} Porro salvum faciet egenum a gladio oris eorum, et de manu violenti pauperem.
{5:15} Thereafter, he will act to save the needy from the sword of their mouth, and the poor from the hand of the violent.

{5:16} Et erit egeno spes, iniquitas autem contrahet os suum.
{5:16} And there will be hope for those in need, for iniquity will diminish its speech.

{5:17} Beatus homo qui corripitur a Deo: increpationem ergo Domini ne reprobes:
{5:17} Blessed is the man whom God corrects; therefore, do not reject the chastisement of the Lord.

{5:18} Quia ipse vulnerat, et medetur: percutit, et manus eius sanabunt.
{5:18} For he wounds and he cures; he strikes and his hands will heal.

{5:19} In sex tribulationibus liberabit te, et in septima non tangent te malum.
{5:19} He will deliver you into six tribulations, and in the seventh, evil will not touch you.

~ The ‘six tribulations’ could also be translated as ‘six years of tribulation.’ The translation ‘six years’ is a loose translation which favors the meaning of the passage over the literal wording. The six years of tribulation refers to the six plus years of the Antichrist’s reign. In the seventh year of the Antichrist’s reign, he will be defeated; he will not complete the seventh year of his reign. The Antichrist’s reign is from 2430/2431 to 2437 A.D. The true Christ will return in 2437 A.D.
(Compare this translation to the translation, in the book of Daniel, where the text says seventy groups of seven, but the usual translation is seventy weeks of years.)

{5:20} In fame eruet te de morte, et in bello de manu gladii.
{5:20} During famine, he will rescue you from death, and during war, from the hand of the sword.

{5:21} A flagello linguæ absconderis, et non timebis calamitatem cum venerit.
{5:21} You will be hidden from the scourge of the tongue, and you will not fear calamity when it arrives.

{5:22} In vastitate, et fame ridebis, et bestias terræ non formidabis.
{5:22} In desolation and in famine, you will laugh, and you will not dread the beasts of the earth.

{5:23} Sed cum lapidibus regionum pactum tuum, et bestiæ terræ pacificæ erunt tibi.
{5:23} For you are in harmony with the stones of the land, and the beasts of the earth will make peace with you.

{5:24} Et scies quod pacem habeat tabernaculum tuum, et visitans speciem tuam, non peccabis.
{5:24} And you will know that your home has peace, and, concerning your appearance, you will not sin.

{5:25} Scies quoque quoniam multiplex erit semen tuum, et progenies tua quasi herba terræ.
{5:25} Likewise, you will know that your offspring will be manifold and your progeny will be like the grass of the earth.

{5:26} Ingredieris in abundantia sepulchrum, sicut infertur acervus tritici in tempore suo.
{5:26} You will enter the grave with abundance, just as a crop of wheat is gathered in its time.

{5:27} Ecce, hoc, ut investigavimus, ita est: quod auditum, mente pertracta.
{5:27} Behold, this is just as we have found it, which you have heard; walk it through your mind.

[Liber Iob 6]
[The Book of Job 6]

{6:1} Respondens autem Iob, dixit:
{6:1} But Job, responding, said:

{6:2} Utinam appenderentur peccata mea, quibus iram merui: et calamitas, quam patior, in statera.
{6:2} I wish that my sins, for which I deserve wrath, and the calamity that I endure, were weighed out on a balance.

{6:3} Quasi arena maris hæc gravior appareret: unde et verba mea dolore sunt plena:
{6:3} Compared to the sand of the sea, they would appear heavier, and so my words are full of sorrow.

{6:4} Quia sagittæ Domini in me sunt, quarum indignatio ebibit spiritum meum, et terrores Domini militant contra me.
{6:4} For the arrows of the Lord are in me, my spirit drinks of their indignation, and the terrors of the Lord are soldiers against me.

{6:5} Numquid rugiet onager cum habuerit herbam? aut mugiet bos cum ante præsepe plenum steterit?
{6:5} Will the wild ass bray when he has grass? Or will the ox bellow when he stands before a full manger?

~ Numquid introduces a questions whose answer is expected to be “no.”

{6:6} Aut poterit comedi insulsum, quod non est sale conditum? aut potest aliquis gustare, quod gustatum affert mortem?
{6:6} Or can one eat bland food, which is not seasoned with salt? Or can anyone taste that which, if tasted, causes death?

{6:7} Quæ prius nolebat tangere anima mea, nunc præ angustia, cibi mei sunt.
{6:7} The things that my soul was unwilling to touch before, now, because of anguish, are my foods.

{6:8} Quis det ut veniat petitio mea: et quod expecto, tribuat mihi Deus?
{6:8} Who will grant that my petition may arrive and that God may bestow on me what I expect,

{6:9} Et qui cœpit, ipse me conterat: solvat manum suam, et succidat me?
{6:9} and that he who, at first, had crushed me, will let loose his hand and cut me down?

{6:10} Et hæc mihi sit consolatio ut affligens me dolore, non parcat, nec contradicam sermonibus Sancti.
{6:10} And may this be my consolation, that in afflicting me with sorrow, although he might not be lenient with me, I still do not contradict the words of the Holy One.

{6:11} Quæ est enim fortitudo mea ut sustineam? aut quis finis meus, ut patienter agam?
{6:11} For what is my strength, that I may continue? Or what is my goal, so that I may act patiently?

{6:12} Nec fortitudo lapidum fortitudo mea, nec caro mea ænea est.
{6:12} My strength is not the strength of stones, nor is my flesh made of bronze.

{6:13} Ecce, non est auxilium mihi in me, et necessarii quoque mei recesserunt a me.
{6:13} Behold, there is no help for me in myself, and my loved ones also have withdrawn from me.

{6:14} Qui tollit ab amico suo misericordiam, timorem Domini derelinquit.
{6:14} He who takes away mercy from his friend, abandons the fear of the Lord.

{6:15} Fratres mei præterierunt me, sicut torrens qui raptim transit in convallibus.
{6:15} My brethren have disregarded me, like a torrent that passes swiftly through the steep valleys.

{6:16} Qui timent pruinam, irruet super eos nix.
{6:16} Those who fear frost, snow will rush over them.

{6:17} Tempore, quo fuerint dissipati, peribunt: et ut incaluerit, solventur de loco suo.
{6:17} At that time, when they are scattered, they will perish, and when it becomes hot, they will be freed from their place.

{6:18} Involutæ sunt semitæ gressuum eorum: ambulabunt in vacuum, et peribunt.
{6:18} The paths of their steps are entangled; they will walk in vain and will perish.

{6:19} Considerate semitas Thema, itinera Saba, et expectate paulisper.
{6:19} Consider the paths of Thema, the ways of Saba, and wait a little while.

{6:20} Confusi sunt, quia speravi: venerunt quoque usque ad me, et pudore cooperti sunt.
{6:20} They have been thrown into confusion, just as I had hoped; they have even come to me and are overwhelmed with shame.

{6:21} Nunc venistis: et modo videntes plagam meam timetis.
{6:21} Now you have arrived, and merely by seeing my affliction, you are afraid.

{6:22} Numquid dixi: Afferte mihi, et de substantia vestra donate mihi?
{6:22} Did I say: “Bring to me and give to me from your necessities?”

{6:23} Vel, Liberate me de manu hostis, et de manu robustorum eruite me?
{6:23} or, “Free me from the hand of the enemy and rescue me from the hand of the strong?”

{6:24} Docete me, et ego tacebo: et siquid forte ignoravi, instruite me.
{6:24} Teach me, and I will be silent, and if by chance I have been ignorant of anything, instruct me.

{6:25} Quare detraxistis sermonibus veritatis, cum e vobis nullus sit qui possit arguere me?
{6:25} Why have you diminished the words of truth, when there is none of you who is able to offer proof against me?

{6:26} Ad increpandum tantum eloquia concinnatis, et in ventum verba profertis.
{6:26} You prepare speeches as so much noise, and you offer words into the wind.

{6:27} Super pupillum irruitis, et subvertere nitimini amicum vestrum.
{6:27} You encroach upon the orphan, and you strive to undermine your friend.

{6:28} Verumtamen quod cœpistis explete: præbete aurem, et videte an mentiar.
{6:28} Such is true, so finish what you have begun. Listen closely, and see if I lie.

{6:29} Respondete obsecro absque contentione: et loquentes id quod iustum est, iudicate.
{6:29} Respond, I beg you, without contention, and, speaking what is just, pass judgment.

{6:30} Et non invenietis in lingua mea iniquitatem, nec in faucibus meis stultitia personabit.
{6:30} And you will not find iniquity on my tongue, nor will foolishness resound in my throat.

[Liber Iob 7]
[The Book of Job 7]

{7:1} Militia est vita hominis super terram: et sicut dies mercenarii, dies eius.
{7:1} The life of a man on the earth is a battle, and his days are like the days of a hired hand.

{7:2} Sicut servus desiderat umbram, et sicut mercenarius præstolatur finem operis sui:
{7:2} Just as a servant desires the shade, and just as the hired hand looks forward to the end of his work,

{7:3} Sic et ego habui menses vacuos, et noctes laboriosas enumeravi mihi.
{7:3} so also have I had empty months and have counted my burdensome nights.

{7:4} Si dormiero, dicam: Quando consurgam? et rursum expectabo vesperam, et replebor doloribus usque ad tenebras.
{7:4} If I lie down to sleep, I will say, “When will I rise?” And next I will hope for the evening and will be filled with sorrows even until darkness.

{7:5} Induta est caro mea putredine et sordibus pulveris, cutis mea aruit, et contracta est.
{7:5} My flesh is clothed with particles of rottenness and filth; my skin is dried up and tightened.

{7:6} Dies mei velocius transierunt quam a texente tela succiditur, et consumpti sunt absque ulla spe.
{7:6} My days have passed by more quickly than threads are cut by a weaver, and they have been consumed without any hope.

{7:7} Memento quia ventus est vita mea, et non revertetur oculus meus ut videat bona.
{7:7} Remember that my life is wind, and my eye will not return to see good things.

{7:8} Nec aspiciet me visus hominis: oculi tui in me, et non subsistam.
{7:8} Neither will the sight of man gaze upon me; your eyes are upon me, and I will not endure.

{7:9} Sicut consumitur nubes, et pertransit: sic qui descenderit ad inferos, non ascendet.
{7:9} Just as a cloud is consumed and passes away, so he who descends to hell will not ascend.

~ The word ‘infernos’ can mean hell or, more generally, ‘the underworld.’

{7:10} Nec revertetur ultra in domum suam, neque cognoscet eum amplius locus eius.
{7:10} He will not return again to his house, nor will his own place know him any longer.

{7:11} Quapropter et ego non parcam ori meo, loquar in tribulatione spiritus mei: confabulabor cum amaritudine animæ meæ.
{7:11} And because of this, I will not restrain my mouth. I will speak in the affliction of my spirit. I will converse from the bitterness of my soul.

{7:12} Numquid mare ego sum, aut cetus, quia circumdedisti me carcere?
{7:12} Am I an ocean or a whale, that you have encircled me in a prison?

{7:13} Si dixero: Consolabitur me lectulus meus, et relevabor loquens mecum in strato meo:
{7:13} If I say, “My bed will comfort me, and I will find rest, speaking with myself on my blanket,”

{7:14} Terrebis me per somnia, et per visiones horrore concuties.
{7:14} then you will frighten me with dreams, and strike dread through visions,

{7:15} Quam ob rem elegit suspendium anima mea, et mortem ossa mea.
{7:15} so that, because of these things, my soul would choose hanging, and my bones, death.

{7:16} Desperavi, nequaquam ultra iam vivam: parce mihi, nihil enim sunt dies mei.
{7:16} I despair; by no means will I live any longer. Spare me, for my days are nothing.

{7:17} Quid est homo, quia magnificas eum? aut quid apponis erga eum cor tuum?
{7:17} What is man, that you should praise him? Or why do you place your heart near him?

{7:18} Visitas eum diluculo, et subito probas illum:
{7:18} You visit him at dawn, and you test him unexpectedly.

{7:19} Usquequo non parcis mihi, nec dimittis me ut glutiam salivam meam?
{7:19} How long will you not spare me, nor release me to ingest my saliva?

{7:20} Peccavi, quid faciam tibi o custos hominum? quare posuisti me contrarium tibi, et factus sum mihimetipsi gravis?
{7:20} I have sinned; what should I do for you, O keeper of men? Why have you set me against you, so that I have become burdensome even to myself?

{7:21} Cur non tollis peccatum meum, et quare non aufers iniquitatem meam? ecce, nunc in pulvere dormiam: et si mane me quæsieris, non subsistam.
{7:21} Why do you not steal away my sin, and why do you not sweep away my iniquity? Behold, now I will sleep in the dust, and if you seek me in the morning, I will not remain.

~ Or, ‘why do you not steal away my sin...’ The word ‘tollis’ can also mean to steal. Again, aufers can mean to steal. Job is suggesting that God take away his sin, even if it is not fitting, even if it were analogous to stealing.

[Liber Iob 8]
[The Book of Job 8]

{8:1} Respondens autem Baldad Suhites, dixit:
{8:1} But Baldad the Suhite, responding, said:

{8:2} Usquequo loqueris talia, et spiritus multiplex sermones oris tui?
{8:2} How long will you speak this way, so that the words of your mouth are like a changeable wind?

{8:3} Numquid Deus supplantat iudicium? aut Omnipotens subvertit quod iustum est?
{8:3} Does God supplant judgment, or does the Almighty subvert that which is just?

{8:4} Etiam si filii tui peccaverunt ei, et dimisit eos in manu iniquitatis suæ:
{8:4} And if now your children have sinned against him, and he has dismissed them into the power of their iniquity,

{8:5} Tu tamen si diluculo consurrexeris ad Deum, et Omnipotentem fueris deprecatus:
{8:5} even so, you should arise early to God, so as to beseech the Almighty.

{8:6} Si mundus et rectus incesseris, statim evigilabit ad te, et pacatum reddet habitaculum iustitiæ tuæ:
{8:6} If you approach with purity and honesty, he will quickly be attentive to you, and a peaceful life will repay your righteousness,

{8:7} In tantum, ut si priora tua fuerint parva, et novissima tua multiplicentur nimis.
{8:7} so much so that, if your former things were small, your latter things would be multiplied greatly.

{8:8} Interroga enim generationem pristinam, et diligenter investiga patrum memoriam:
{8:8} For inquire of the earliest generation, and investigate diligently the history of the fathers,

{8:9} (Hesterni quippe sumus, et ignoramus quoniam sicut umbra dies nostri sunt super terram.)
{8:9} (of course, we are but of yesterday and are ignorant that our days on earth are like a shadow,)

{8:10} Et ipsi docebunt te: loquentur tibi, et de corde suo proferent eloquia.
{8:10} and they will teach you; they will speak with you and will offer you the eloquence of their hearts.

{8:11} Numquid vivere potest scirpus absque humore? aut crescere carectum sine aqua?
{8:11} Can the marsh plant live without moisture? Or can sedges grow without water?

{8:12} Cum adhuc sit in flore, nec carpatur manu, ante omnes herbas arescit:
{8:12} When it is still in flower, and has not been pulled up by hand, it withers before all other plants.

{8:13} Sic viæ omnium, qui obliviscuntur Deum, et spes hypocritæ peribit:
{8:13} Just so are the ways of all who forget God, and the hope of the hypocrite will perish.

{8:14} Non ei placebit vecordia sua, et sicut tela aranearum fiducia eius.
{8:14} His frenzy will not please him, and his faith will be like a spider’s web.

{8:15} Innitetur super domum suam, et non stabit: fulciet eam, et non consurget:
{8:15} He will lean on his house, and it will not stand; he will prop it up, but it will not rise.

{8:16} Humectus videtur antequam veniat Sol, et in ortu suo germen eius egredietur.
{8:16} He seems to have moisture before the sun arrives; and at sunrise, his sprout shoots forth.

{8:17} Super acervum petrarum radices eius densabuntur, et inter lapides commorabitur.
{8:17} His roots will crowd together over a heap of stones, and among the stones he will remain.

{8:18} Si absorbuerit eum de loco suo, negabit eum, et dicet: Non novi te.
{8:18} If someone is devoured right beside him, he will deny him and will say: “I do not know you.”

{8:19} Hæc est enim lætitia viæ eius, ut rursum de terra alii germinentur.
{8:19} For this is the benefit of his way, that others in turn may spring up from the earth.

~ Or, ‘this is the happiness of his way.’

{8:20} Deus non proiiciet simplicem, nec porriget manum malignis:
{8:20} God will not discard the simple, nor will he extend his hand to the spiteful,

{8:21} Donec impleatur risu os tuum, et labia tua iubilo.
{8:21} even until your mouth is filled with laughter and your lips with rejoicing.

{8:22} Qui oderunt te, induentur confusione: et tabernaculum impiorum non subsistet.
{8:22} Those who hate you, will be clothed with confusion, and the tabernacle of the impious will not continue.

[Liber Iob 9]
[The Book of Job 9]

{9:1} Et respondens Iob, ait:
{9:1} And Job, responding, said:

{9:2} Vere scio quod ita sit, et quod non iustificetur homo compositus Deo.
{9:2} Truly, I know that it is so, and that man cannot be justified compared with God.

{9:3} Si voluerit contendere cum eo, non poterit ei respondere unum pro mille.
{9:3} If he chooses to contend with him, he is not able to respond to him once out of a thousand times.

{9:4} Sapiens corde est, et fortis robore: quis restitit ei, et pacem habuit?
{9:4} He is understanding in heart and mighty in strength; who has resisted him and yet had peace?

{9:5} Qui transtulit montes, et nescierunt hi quos subvertit in furore suo.
{9:5} He has moved mountains, and those whom he overthrew in his fury did not know it.

{9:6} Qui commovet terram de loco suo, et columnæ eius concutiuntur.
{9:6} He shakes the earth out of its place and its pillars tremble.

{9:7} Qui præcipit Soli, et non oritur: et stellas claudit quasi sub signaculo:
{9:7} He commands the sun and it does not rise, and he closes the stars as if under a seal.

{9:8} Qui extendit cælos solus, et graditur super fluctus maris.
{9:8} He alone extends the heavens, and he walks upon the waves of the sea.

{9:9} Qui facit Arcturum, et Oriona, et Hyadas, et interiora austri.
{9:9} He fashions Arcturus, and Orion, and Hyades, and the interior of the south.

{9:10} Qui facit magna, et incomprehensibilia, et mirabilia, quorum non est numerus.
{9:10} He accomplishes great and incomprehensible and miraculous things, which cannot be numbered.

{9:11} Si venerit ad me, non videbo eum: si abierit, non intelligam.
{9:11} If he approaches me, I will not see him; if he departs, I will not understand.

{9:12} Si repente interroget, quis respondebit ei? vel quis dicere potest: Cur ita facis?
{9:12} If he suddenly should question, who will answer him? Or who can say, “Why did you do so?”

{9:13} Deus, cuius iræ nemo resistere potest, et sub quo curvantur qui portant orbem.
{9:13} God, whose wrath no one is able to resist, and under whom they bend who carry the world,

{9:14} Quantus ergo sum ego, ut respondeam ei, et loquar verbis meis cum eo?
{9:14} what am I then, that I should answer him and exchange words with him?

{9:15} Qui etiam si habuero quippiam iustum, non respondebo, sed meum iudicem deprecabor.
{9:15} And if I now have any justice, I will not respond, but will beseech my judge.

{9:16} Et cum invocantem exaudierit me, non credo quod audierit vocem meam.
{9:16} And if he should listen to me when I call, I would not believe that he had heard my voice.

{9:17} In turbine enim conteret me, et multiplicabit vulnera mea etiam sine causa.
{9:17} For he will crush me in a whirlwind and multiply my wounds, even without cause.

{9:18} Non concedit requiescere spiritum meum, et implet me amaritudinibus.
{9:18} He does not permit my spirit to rest, and he fills me with bitterness.

{9:19} Si fortitudo quæritur, robustissimus est: si æquitas iudicii, nemo audet pro me testimonium dicere.
{9:19} If strength is sought, he is most strong; if equity in judgment, no one would dare to give testimony for me.

{9:20} Si iustificare me voluero, os meum condemnabit me: si innocentem ostendero, pravum me comprobabit.
{9:20} If I wanted to justify myself, my own mouth will condemn me; if I would reveal my innocence, he would prove me depraved.

{9:21} Etiam si simplex fuero, hoc ipsum ignorabit anima mea, et tædebit me vitæ meæ.
{9:21} And if I now became simple, my soul would be ignorant even of this, and my life would weary me.

{9:22} Unum est quod locutus sum, et innocentem et impium ipse consumit.
{9:22} There is one thing that I have said: both the innocent and the impious he consumes.

{9:23} Si flagellat, occidat semel, et non de pœnis innocentum rideat.
{9:23} If he scourges, let him kill all at once, and not laugh at the punishment of the innocent.

{9:24} Terra data est in manus impii, vultum iudicum eius operit: quod si non ille est, quis ergo est?
{9:24} Since the earth has been given into the hand of the impious, he covers the face of its judges; for if it is not him, then who is it?

{9:25} Dies mei velociores fuerunt cursore: fugerunt, et non viderunt bonum.
{9:25} My days have been swifter than a messenger; they have fled and have not seen goodness.

{9:26} Pertransierunt quasi naves poma portantes, sicut aquila volans ad escam.
{9:26} They have passed by like ships carrying fruits, just like an eagle flying to food.

~ Ships carrying fruits must travel quickly and without delay, because fruit is perishable.

{9:27} Cum dixero: Nequaquam ita loquar: commuto faciem meam, et dolore torqueor.
{9:27} If I say: “By no means will I speak this way.” I change my face and I am tortured with sorrow.

{9:28} Verebar omnia opera mea, sciens quod non parceres delinquenti.
{9:28} I have dreaded all my works, knowing that you did not spare the offender.

{9:29} Si autem et sic impius sum, quare frustra laboravi?
{9:29} Yet, if I am also just as impious, why have I labored in vain?

{9:30} Si lotus fuero quasi aquis nivis, et fulserit velut mundissimæ manus meæ:
{9:30} If I had been washed with snow-like waters, and my hands were shining like the cleanest thing,

{9:31} Tamen sordibus intinges me, et abominabuntur me vestimenta mea.
{9:31} yet you would plunge me in filth, and my own garments would abhor me.

{9:32} Neque enim viro qui similis mei est, respondebo: nec qui mecum in iudicio ex æquo possit audiri.
{9:32} For even I would not answer a man who were like myself, nor one who could be heard with me equally in judgment.

{9:33} Non est qui utrumque valeat arguere, et ponere manum suam in ambobus.
{9:33} There is no one who could both prevail in argument and in placing his hand between the two.

{9:34} Auferat a me virgam suam, et pavor eius non me terreat.
{9:34} Let him take his staff away from me, and let not the fear of him terrify me.

{9:35} Loquar, et non timebo eum: neque enim possum metuens respondere.
{9:35} I will speak and I will not fear him, for in fearfulness I am not able to respond.

[Liber Iob 10]
[The Book of Job 10]

{10:1} Tædet animam meam vitæ meæ, dimittam adversum me eloquium meum, loquar in amaritudine animæ meæ.
{10:1} My soul is weary of my life. I will release my words against myself. I will speak in the bitterness of my soul.

{10:2} Dicam Deo: Noli me condemnare: indica mihi cur me ita iudices.
{10:2} I will say to God: Do not be willing to condemn me. Reveal to me why you judge me this way.

{10:3} Numquid bonum tibi videtur, si calumnieris me, et opprimas me opus manuum tuarum, et consilium impiorum adiuves?
{10:3} Does it seem good to you, if you find fault with me and oppress me, the work of your own hands, and assist the counsel of the impious?

{10:4} Numquid oculi carnei tibi sunt: aut sicut videt homo, et tu videbis?
{10:4} Do you have bodily eyes? Or, just as man sees, will you see?

{10:5} Numquid sicut dies hominis dies tui, et anni tui sicut humana sunt tempora,
{10:5} Are your days just like the days of man, and are your years as the times of humans,

{10:6} Ut quæras iniquitatem meam, et peccatum meum scruteris?
{10:6} so that you would inquire about my iniquity and examine my sin?

{10:7} Et scias quia nihil impium fecerim, cum sit nemo qui de manu tua possit eruere.
{10:7} And you know that I have done nothing impious, yet there is no one who can deliver from your hand.

{10:8} Manus tuæ fecerunt me, et plasmaverunt me totum in circuitu: et sic repente præcipitas me?
{10:8} Your hands have made me and formed me all around, and, in this way, do you suddenly throw me away?

{10:9} Memento quæso quod sicut lutum feceris me, et in pulverem reduces me.
{10:9} Remember, I ask you, that you have fashioned me like clay, and you will reduce me to dust.

{10:10} Nonne sicut lac mulsisti me, et sicut caseum me coagulasti?
{10:10} Have you not extracted me like milk and curdled me like cheese?

{10:11} Pelle et carnibus vestisti me: ossibus et nervis compegisti me.
{10:11} You have clothed me with skin and flesh. You have put me together with bones and nerves.

{10:12} Vitam et misericordiam tribuisti mihi, et visitatio tua custodivit spiritum meum.
{10:12} You have assigned to me life and mercy, and your visitation has preserved my spirit.

{10:13} Licet hæc celes in corde tuo, tamen scio quia universorum memineris.
{10:13} Though you may conceal this in your heart, yet I know that you remember everything.

{10:14} Si peccavi, et ad horam pepercisti mihi: cur ab iniquitate mea mundum me esse non pateris?
{10:14} If I have sinned, and you have spared me for an hour, why do you not endure me to be clean from my iniquity?

{10:15} Et si impius fuero, væ mihi est: et si iustus, non levabo caput, saturatus afflictione et miseria.
{10:15} And if I should be impious, woe to me, and if I should be just, I will not lift up my head, being drenched with affliction and misery.

{10:16} Et propter superbiam quasi leænam capies me, reversusque mirabiliter me crucias.
{10:16} And because of pride, you will seize me like a lioness, and having returned, you torment me to an extraordinary degree.

~ The word ‘mirabile’ (upon which the word ‘mirabiliter’ is based) usually is translated as wonders or even miracles. It refers to something extraordinary. Thus, ‘mirabiliter’ means ‘to an extraordinary degree,’ but, when applied to God, it can also imply supernatural intervention. In other words, God sometimes punishes by supernatural means.

{10:17} Instauras testes tuos contra me, et multiplicas iram tuam adversum me, et pœnæ militant in me.
{10:17} You renew your testimony against me, and you multiply your wrath against me, and these punishments make war within me.

{10:18} Quare de vulva eduxisti me? qui utinam consumptus essem ne oculus me videret.
{10:18} Why did you lead me out of the womb? If only I had been consumed, so that no eye would ever see me!

{10:19} Fuissem quasi non essem, de utero translatus ad tumulum.
{10:19} I should have been as if I had not been: transferred from the womb to the tomb.

{10:20} Numquid non paucitas dierum meorum finietur brevi? dimitte ergo me, ut plangam paululum dolorem meum:
{10:20} Will not my few days be completed soon? Release me, therefore, so that I may lament my sorrows a little,

{10:21} Antequam vadam et non revertar, ad terram tenebrosam, et opertam mortis caligine:
{10:21} before I depart and return no more to a land that is dark and covered with the fog of death,

{10:22} Terram miseriæ et tenebrarum, ubi umbra mortis, et nullus ordo, sed sempiternus horror inhabitat.
{10:22} a land of misery and darkness, where the shadow of death, and nothing else but everlasting horror, dwells.

[Liber Iob 11]
[The Book of Job 11]

{11:1} Respondens autem Sophar Naamathites, dixit:
{11:1} But Zophar the Naamathite, responding, said:

{11:2} Numquid qui multa loquitur, non et audiet? aut vir verbosus iustificabitur?
{11:2} Will he who speaks much, not also listen? Or will a talkative man be justified?

{11:3} Tibi soli tacebunt homines? et cum ceteros irriseris, a nullo confutaberis?
{11:3} Will men be silent only for you? And when you have mocked others, will no one refute you?

{11:4} Dixisti enim: Purus est sermo meus, et mundus sum in conspectu tuo.
{11:4} For you said: “My word is pure, and I am clean in your sight.”

{11:5} Atque utinam Deus loqueretur tecum, et aperiret labia sua tibi,
{11:5} Yet I wish that God would speak with you, and would open his lips to you,

{11:6} Ut ostenderet tibi secreta sapientiæ, et quod multiplex esset lex eius, et intelligeres quod multo minora exigaris ab eo, quam meretur iniquitas tua.
{11:6} so that he might reveal to you the secrets of wisdom, and how intricate his law is, and that you would understand how much less he requires of you than your iniquity deserves.

{11:7} Forsitan vestigia Dei comprehendes, et usque ad perfectum Omnipotentem reperies?
{11:7} By chance, will you comprehend the footsteps of God and reach all the way to the perfection of the Almighty?

{11:8} Excelsior cælo est, et quid facies? profundior inferno, et unde cognosces?
{11:8} He is higher than heaven, and what will you do? He is deeper than hell, but how will you know?

{11:9} Longior terra mensura eius, et latior mari.
{11:9} His measure is longer than the earth and wider than the sea.

{11:10} Si subverterit omnia, vel in unum coarctaverit, quis contradicet ei?
{11:10} If he overturns all things, or packs them together, who will contradict him?

{11:11} Ipse enim novit hominum vanitatem, et videns iniquitatem, nonne considerat?
{11:11} For he knows the vanity of men, and when he sees iniquity, does he not evaluate it?

{11:12} Vir vanus in superbiam erigitur, et tamquam pullum onagri se liberum natum putat.
{11:12} A vain man is lifted up in arrogance, and he thinks that he is born free like a wild ass’s colt.

{11:13} Tu autem firmasti cor tuum, et expandisti ad eum manus tuas.
{11:13} But you have fortified your heart and extended your hands to him.

{11:14} Si iniquitatem, quæ est in manu tua, abstuleris a te, et non manserit in tabernaculo tuo iniustitia:
{11:14} If you would send away from you the iniquity that is in your hand, and not let injustice remain in your tabernacle,

{11:15} Tunc levare poteris faciem tuam absque macula, et eris stabilis, et non timebis.
{11:15} then you would be able to lift up your face without blemish, and you would be steadfast and unafraid.

{11:16} Miseriæ quoque oblivisceris, et quasi aquarum quæ præterierunt recordaberis.
{11:16} Misery, likewise, you would forget, or would remember only like waters that have passed by.

{11:17} Et quasi meridianus fulgor consurget tibi ad vesperam: et cum te consumptum putaveris, orieris ut lucifer.
{11:17} And brightness, like that of midday, will rise upon you until evening, and when you would think yourself consumed, you will rise up like the morning star.

{11:18} Et habebis fiduciam, proposita tibi spe, et defossus securus dormies.
{11:18} And, when hope has been set before you, you will have faith, and, when buried, you will sleep secure.

{11:19} Requiesces, et non erit qui te exterreat: et deprecabuntur faciem tuam plurimi.
{11:19} You will rest, and there will be nothing to make you afraid, and many will make requests before your face.

{11:20} Oculi autem impiorum deficient, et effugium peribit ab eis, et spes illorum abominatio animæ.
{11:20} But the eyes of the impious will fade away, and the path to escape will perish before them, for the abomination of the soul is their hope.

[Liber Iob 12]
[The Book of Job 12]

{12:1} Respondens autem Iob, dixit:
{12:1} Then Job, answering, said:

{12:2} Ergo vos estis soli homines, et vobiscum morietur sapientia?
{12:2} Are you, therefore, alone among men, and will wisdom die with you?

{12:3} Et mihi est cor sicut et vobis, nec inferior vestri sum: quis enim hæc, quæ nostis, ignorat?
{12:3} And I have a heart just as you also do, and I am not inferior to you. For who is ignorant of these things, which you know?

{12:4} Qui deridetur ab amico suo sicut ego, invocabit Deum, et exaudiet eum: deridetur enim iusti simplicitas.
{12:4} He who is mocked by his friends as I am, will call upon God, and he will listen to him because it is the sincerity of the just that is being mocked.

{12:5} Lampas contempta apud cogitationes divitum, parata ad tempus statutum.
{12:5} The lamp that is despised in the thoughts of the rich is ready for the appointed time.

{12:6} Abundant tabernacula prædonum, et audacter provocant Deum, cum ipse dederit omnia in manus eorum.
{12:6} The tabernacles of robbers are numerous, and they provoke God boldly; whereas, it is he who has given all things into their hands.

{12:7} Nimirum interroga iumenta, et docebunt te: et volatilia cæli, et indicabunt tibi.
{12:7} In truth, ask the mules, and they will teach you, and the birds of the sky, and they will reveal to you.

{12:8} Loquere terræ, et respondebit tibi: et narrabunt pisces maris.
{12:8} Speak with the earth, and it will respond to you, and the fish of the sea will explain.

{12:9} Quis ignorat quod omnia hæc manus Domini fecerit?
{12:9} Who is ignorant that the hand of the Lord has made all these things?

{12:10} In cuius manu anima omnis viventis, et spiritus universæ carnis hominis.
{12:10} In his hand is the soul of all the living and the spirit of all the flesh of mankind.

{12:11} Nonne auris verba diiudicat, et fauces comedentis, saporem?
{12:11} Does not the ear perceive words, and the palate, when eating, perceive flavor?

{12:12} In antiquis est sapientia, et in multo tempore prudentia.
{12:12} In old age is wisdom, and in length of days is prudence.

{12:13} Apud ipsum est sapientia et fortitudo, ipse habet consilium et intelligentiam.
{12:13} With him is wisdom and strength, he has counsel and understanding.

{12:14} Si destruxerit, nemo est qui ædificet: si incluserit hominem, nullus est qui aperiat.
{12:14} If he tears down, there is no one who can build up; if he encloses a man, there is no one who can open.

{12:15} Si continuerit aquas, omnia siccabuntur: et si emiserit eas, subvertent terram.
{12:15} If he restrains the waters, everything will dry up; and if he sends them forth, they will subdue the land.

{12:16} Apud ipsum est fortitudo et sapientia: ipse novit et decipientem, et eum qui decipitur.
{12:16} With him is strength and wisdom; he knows both the deceiver and he who is deceived.

{12:17} Adducit consiliarios in stultum finem, et iudices in stuporem.
{12:17} He leads advisors to a foolish end and judges to stupidity.

{12:18} Balteum regum dissolvit, et præcingit fune renes eorum.
{12:18} He removes the belt of kings and encircles their waist with a rope.

{12:19} Ducit sacerdotes inglorios, et optimates supplantat:
{12:19} He leads away priests in dishonor and displaces nobles,

{12:20} Commutans labium veracium, et doctrinam senum auferens.
{12:20} altering the lips of those who speak the truth and sweeping away the teaching of the aged.

{12:21} Effundit despectionem super principes, eos, qui oppressi fuerant, relevans.
{12:21} He pours disdain upon the leaders, relieving those who had been oppressed.

{12:22} Qui revelat profunda de tenebris, et producit in lucem umbram mortis.
{12:22} He reveals the depths of the darkness, and he brings the shadow of death into the light.

{12:23} Qui multiplicat gentes et perdit eas, et subversas in integrum restituit.
{12:23} He multiplies peoples, and destroys them, and, having been overthrown, he restores them anew.

{12:24} Qui immutat cor principum populi terræ, et decipit eos ut frustra incedant per invium:
{12:24} He transforms the heart of the leaders of the people on earth, and misleads those who in vain advance upon the inviolable.

{12:25} Palpabunt quasi in tenebris, et non in luce, et errare eos faciet quasi ebrios.
{12:25} They will grope as in the darkness, not the light, and he will make them stagger like drunkards.

[Liber Iob 13]
[The Book of Job 13]

{13:1} Ecce omnia hæc vidit oculus meus, et audivit auris mea, et intellexi singula.
{13:1} Behold, my eye has seen all these things, and my ear has heard, and I have understood each one.

{13:2} Secundum scientiam vestram et ego novi: nec inferior vestri sum.
{13:2} In conformity with your knowledge, I also know. I am not inferior to you.

{13:3} Sed tamen ad Omnipotentem loquar, et disputare cum Deo cupio:
{13:3} Yet I speak this way to the Almighty, and I desire to argue with God,

{13:4} Prius vos ostendens fabricatores mendacii, et cultores perversorum dogmatum.
{13:4} having first shown that you fabricate lies and cultivate perverse teachings.

{13:5} Atque utinam taceretis, ut putaremini esse sapientes.
{13:5} And I wish that you would remain silent, so that you would be counted among the wise.

{13:6} Audite ergo correptionem meam, et iudicium labiorum meorum attendite.
{13:6} Therefore, listen to my correction, and pay attention to the judgment of my lips.

{13:7} Numquid Deus indiget vestro mendacio, ut pro illo loquamini dolos?
{13:7} Does God require your lie, so that you would speak deceitfully for him?

{13:8} Numquid faciem eius accipitis, et pro Deo iudicare nitimini?
{13:8} Have you taken his place, and do you struggle to give judgment in favor of God?

~ Literally, it says ‘Have you received his face....’ But the meaning is better expressed by, ‘Have you taken his place....’

{13:9} Aut placebit ei quem celare nihil potest? aut decipietur ut homo, vestris fraudulentiis?
{13:9} Or, will it please him, from whom nothing can be concealed? Or, will he be deceived, like a man, by your deceitfulness?

{13:10} Ipse vos arguet, quoniam in abscondito faciem eius accipitis.
{13:10} He will accuse you because in secret you have preempted his presence.

~ Similar to verse 13:8, the word ‘faciem,’ usually translated as face or appearance, prefers to the presence of God. In this case the same phrase, ‘faciem eius accipitis,’ is best translated as ‘preempted his presence,’ rather than as ‘taken his place.’ Context is a very important determinant of meaning.

{13:11} Statim ut se commoverit, turbabit vos, et terror eius irruet super vos.
{13:11} As soon as he moves himself, he will disturb you, and his dread will fall over you.

{13:12} Memoria vestra comparabitur cineri, et redigentur in lutum cervices vestræ.
{13:12} Your remembrance will be compared to ashes, and your necks will be reduced to clay.

~ ‘Necks’ is plural because Job is speaking to his three friends, not just to one of them.

{13:13} Tacete paulisper ut loquar quodcumque mihi mens suggesserit.
{13:13} Be silent for a little while, so that I may speak whatever my mind suggests to me.

{13:14} Quare lacero carnes meas dentibus meis, et animam meam porto in manibus meis?
{13:14} Why do I wound my flesh with my teeth, and carry my soul in my hands?

{13:15} Etiam si occiderit me, in ipso sperabo: verumtamen vias meas in conspectu eius arguam.
{13:15} And now, if he would kill me, I will hope in him; in this, truly, I will correct my ways in his sight.

{13:16} Et ipse erit salvator meus: non enim veniet in conspectu eius omnis hypocrita.
{13:16} And he will be my savior, for no hypocrite at all will approach in his sight.

{13:17} Audite sermonem meum, et ænigmata percipite auribus vestris.
{13:17} Listen to my words, and perceive an enigma with your ears.

{13:18} Si fuero iudicatus, scio quod iustus inveniar.
{13:18} If I will be judged, I know that I will be found to be just.

{13:19} Quis est qui iudicetur mecum? veniat: quare tacens consumor?
{13:19} Who is it that will go to judgment with me? Let him approach. Why should I be consumed in silence?

{13:20} Duo tantum ne facias mihi, et tunc a facie tua non abscondar:
{13:20} Do not do such things to me twice, and then I will not hide from your face.

{13:21} Manum tuam longe fac a me, et formido tua non me terreat.
{13:21} Take your hand far away from me, and do not let your dread terrify me.

{13:22} Voca me, et ego respondebo tibi: aut certe loquar, et tu responde mihi.
{13:22} Call me, and I will answer you, or else I will speak, and you can answer me.

{13:23} Quantas habeo iniquitates et peccata, scelera mea et delicta ostende mihi.
{13:23} How many iniquities and sins do I have? Reveal my crimes and offenses to me.

{13:24} Cur faciem tuam abscondis, et arbitraris me inimicum tuum?
{13:24} Why do you conceal your face and consider me to be your enemy?

{13:25} Contra folium, quod vento rapitur, ostendis potentiam tuam, et stipulam siccam persequeris:
{13:25} Against a leaf, which is carried away by the wind, you reveal your power, and you pursue dry straw.

{13:26} Scribis enim contra me amaritudines, et consumere me vis peccatis adolescentiæ meæ.
{13:26} For you write bitter things against me, and you want to consume me for the sins of my youth.

{13:27} Posuisti in nervo pedem meum, et observasti omnes semitas meas, et vestigia pedum meorum considerasti:
{13:27} You have put my feet on a tether, and you have observed all my paths, and you have considered the steps of my feet.

~ The word ‘pedem’ is singular in Latin, but, when English uses this expression, it is plural.

{13:28} Qui quasi putredo consumendus sum, et quasi vestimentum quod comeditur a tinea.
{13:28} I will be left to decay like something rotten and like a garment that is being eaten by moths.

[Liber Iob 14]
[The Book of Job 14]

{14:1} Homo natus de muliere, brevi vivens tempore, repletur multis miseriis.
{14:1} Man, born of woman, living for a short time, is filled with many miseries.

{14:2} Qui quasi flos egreditur et conteritur, et fugit velut umbra, et numquam in eodem statu permanet.
{14:2} He comes forth like a flower, and is crushed, and he flees, as if a shadow, and never remains in the same state.

{14:3} Et dignum ducis super huiuscemodi aperire oculos tuos, et adducere eum tecum in iudicium?
{14:3} And do you consider it fitting to look down with your eyes on someone in this way and to lead him into judgment with you?

{14:4} Quis potest facere mundum de immundo conceptum semine? nonne tu qui solus es?
{14:4} Who can make him clean who is conceived of unclean seed? Are you not the only one who can?

{14:5} Breves dies hominis sunt: numerus mensium eius apud te est: constituisti terminos eius, qui præteriri non poterunt.
{14:5} The days of man are short, and the number of his months is with you; you have determined his limits, which cannot be surpassed.

{14:6} Recede paululum ab eo, ut quiescat, donec optata veniat, sicut mercenarii, dies eius.
{14:6} Withdraw a little from him, so that he may rest, until his awaited day arrives, like that of the hired hand.

{14:7} Lignum habet spem: si præcisum fuerit, rursum virescit, et rami eius pullulant.
{14:7} A tree has hope: if it has been cut, it turns green again, and its branches spring forth.

{14:8} Si senuerit in terra radix eius, et in pulvere emortuus fuerit truncus illius,
{14:8} If its roots grow old in the earth, and its trunk passes into dust,

{14:9} Ad odorem aquæ germinabit, et faciet comam quasi cum primum plantatum est:
{14:9} at the scent of water, it will sprout and bring forth leaves, as when it had first been planted.

{14:10} Homo vero cum mortuus fuerit, et nudatus atque consumptus, ubi quæso est?
{14:10} Truly, when a man dies, and has been left unprotected, and has decayed, I ask you where is he?

{14:11} Quomodo si recedant aquæ de mari, et fluvius vacuefactus arescat:
{14:11} It is as if the waters had receded from the sea and an emptied river had dried up;

{14:12} Sic homo cum dormierit, non resurget, donec atteratur cælum, non evigilabit, nec consurget de somno suo.
{14:12} just so, when a man is fallen asleep, he will not rise again, until the heavens are worn away; he will not awaken, nor rise from his sleep.

{14:13} Quis mihi hoc tribuat, ut in inferno protegas me, et abscondas me, donec pertranseat furor tuus, et constituas mihi tempus, in quo recorderis mei?
{14:13} Who will grant this to me, that you will protect me in the underworld, and hide me until your fury passes by, and establish a time for me, in which you will remember me?

{14:14} Putasne mortuus homo rursum vivat? cunctis diebus, quibus nunc milito, expecto donec veniat immutatio mea.
{14:14} Do you suppose that a dead man will live again? On each of the days in which I now battle, I wait until my transformation occurs.

{14:15} Vocabis me, et ego respondebo tibi: operi manuum tuarum porriges dexteram.
{14:15} You will call me and I will answer you; to the work of your hands, you will extend your right hand.

{14:16} Tu quidem gressus meos dinumerasti, sed parce peccatis meis.
{14:16} Indeed, you have numbered my steps, but you have been lenient with my sins.

{14:17} Signasti quasi in sacculo delicta mea, sed curasti iniquitatem meam.
{14:17} You have sealed up my offenses, as if in a purse, but you have cured my iniquity.

{14:18} Mons cadens defluit, et saxum transfertur de loco suo.
{14:18} A falling mountain flows away, and a stone is transferred from its place.

{14:19} Lapides excavant aquæ, et alluvione paulatim terra consumitur: et hominem ergo similiter perdes.
{14:19} Waters wear away stones, and with a flood the land is reduced little by little; and similarly, you will destroy man.

{14:20} Roborasti eum paululum ut in perpetuum transiret: immutabis faciem eius, et emittes eum.
{14:20} You have strengthened him for a little while, so that he may cross over into eternity. You will change his face and send him forth.

{14:21} Sive nobiles fuerint filii eius, sive ignobiles, non intelliget.
{14:21} Whether his sons have been noble or ignoble, he will not understand.

{14:22} Attamen caro eius dum vivet dolebit, et anima illius super semetipso lugebit.
{14:22} And in this way his body, while he yet lives, will have grief, and his soul will mourn over himself.

[Liber Iob 15]
[The Book of Job 15]

{15:1} Respondens autem Eliphaz Themanites, dixit:
{15:1} But Eliphaz the Themanite, answering, said:

{15:2} Numquid sapiens respondebit quasi ventum loquens, et implebit ardore stomachum suum?
{15:2} Will a wise man answer as if he were speaking wind, and will he fill his stomach with fire?

{15:3} Arguis verbis eum, qui non est æqualis tibi, et loqueris quod tibi non expedit.
{15:3} You rebuke with words he who is not equal to you, and you speak what is not expedient for you,

{15:4} Quantum in te est evacuasti timorem, et tulisti preces coram Deo.
{15:4} to such an extent that, within yourself, you have expelled reverence and have taken away prayers from the presence of God.

~ The word ‘timorem’ is usually translated as fear or dread, but in this context it means ‘fear of God’ or ‘reverence.’

{15:5} Docuit enim iniquitas tua os tuum, et imitaris linguam blasphemantium.
{15:5} For your iniquity has mislead your mouth, and you imitate the tongue of blasphemers.

{15:6} Condemnabit te os tuum, et non ego: et labia tua respondebunt tibi.
{15:6} Your own mouth will condemn you, not I; and your own lips will answer you.

{15:7} Numquid primus homo tu natus es, et ante colles formatus?
{15:7} Are you the first man who was born, or were you formed before the hills?

{15:8} Numquid consilium Dei audisti, et inferior te erit eius sapientia?
{15:8} Have you heard the intentions of God, and will his wisdom be inferior to you?

{15:9} Quid nosti quod ignoremus? quid intelligis quod nesciamus?
{15:9} What do you know, about which we are ignorant? What do you understand that we do not know?

{15:10} Et senes, et antiqui sunt in nobis multo vetustiores quam patres tui.
{15:10} There are with us both aged and ancient men, even more senior than your fathers.

{15:11} Numquid grande est ut consoletur te Deus? sed verba tua prava hoc prohibent.
{15:11} Is it so important that God should console you? But your own depraved words prevent this.

{15:12} Quid te elevat cor tuum, et quasi magna cogitans, attonitos habes oculos?
{15:12} Why does your heart exalt you, and why do you gaze with your eyes, as if thinking great things?

{15:13} Quid tumet contra Deum spiritus tuus, ut proferas de ore tuo huiuscemodi sermones?
{15:13} Why does your spirit stir against God, so as to utter such speeches from your mouth?

{15:14} Quid est homo, ut immaculatus sit, et ut iustus appareat natus de muliere?
{15:14} What is man that he should be immaculate, and that he should appear just, having been born of woman?

{15:15} Ecce inter sanctos eius nemo immutabilis, et cæli non sunt mundi in conspectu eius.
{15:15} Behold, among his holy ones not one is immutable, and even the heavens are not pure in his sight.

{15:16} Quanto magis abominabilis et inutilis homo, qui bibit quasi aquam iniquitatem?
{15:16} How much more abominable and useless is the man who drinks as if from the water of iniquity?

{15:17} Ostendam tibi, audi me: quod vidi narrabo tibi.
{15:17} I will reveal to you, so listen to me; and I will explain to you what I have seen.

{15:18} Sapientes confitentur, et non abscondunt patres suos.
{15:18} The wise acknowledge, and they do not leave behind, their fathers,

{15:19} Quibus solis data est terra, et non transivit alienus per eos.
{15:19} to whom alone the earth has been given, and no stranger passed among them.

{15:20} Cunctis diebus suis impius superbit, et numerus annorum incertus est tyrannidis eius.
{15:20} The impious is arrogant for all his days, and the number of the years of his tyranny is uncertain.

{15:21} Sonitus terroris semper in auribus illius: et cum pax sit, ille semper insidias suspicatur.
{15:21} The sound of terror is always in his ears; and when there is peace, he always suspects treason.

{15:22} Non credit quod reverti possit de tenebris ad lucem, circumspectans undique gladium.
{15:22} He does not believe that it is possible for him to be turned from darkness into the light, for he sees around him the sword on every side.

{15:23} Cum se moverit ad quærendum panem, novit quod paratus sit in manu eius tenebrarum dies.
{15:23} When he moves himself to seek bread, he knows that the day of darkness has been prepared for his hand.

{15:24} Terrebit eum tribulatio, et angustia vallabit eum, sicut regem, qui præparatur ad prælium.
{15:24} Tribulation will terrify him, and anguish will prevail over him, like a king who is being prepared to go to battle.

{15:25} Tetendit enim adversus Deum manum suam, et contra Omnipotentem roboratus est.
{15:25} For he has extended his hand against God, and he has strengthened himself against the Almighty.

{15:26} Cucurrit adversus eum erecto collo, et pingui cervice armatus est.
{15:26} He has rushed against him with his throat exposed, and he has been armed with a fat neck.

{15:27} Operuit faciem eius crassitudo, et de lateribus eius arvina dependet.
{15:27} Thickness has covered his face, and lard hangs down from his sides.

{15:28} Habitavit in civitatibus desolatis, et in domibus desertis, quæ in tumulos sunt redactæ.
{15:28} He has lived in desolate cities and deserted houses, which have been turned into tombs.

{15:29} Non ditabitur, nec perseverabit substantia eius, nec mittet in terra radicem suam.
{15:29} He will not be enriched, nor will his basic necessities endure, nor will he establish his root in the earth.

{15:30} Non recedet de tenebris: ramos eius arefaciet flamma, et auferetur spiritu oris sui.
{15:30} He will not withdraw from the darkness; the flame will burn up his branches, and he will be defeated by the breath of his own mouth.

{15:31} Non credet frustra errore deceptus, quod aliquo pretio redimendus sit.
{15:31} He will not believe, being vainly deceived by error, that he could be redeemed at any price.

{15:32} Antequam dies eius impleantur, peribit: et manus eius arescent.
{15:32} Before his time is completed, he will pass into ruin and his hands will wither away.

{15:33} Lædetur quasi vinea in primo flore botrus eius, et quasi oliva proiiciens florem suum.
{15:33} He will be wounded like a grapevine, when its cluster is in first flower, and like an olive tree that casts off its flower.

{15:34} Congregatio enim hypocritæ sterilis, et ignis devorabit tabernacula eorum, qui munera libenter accipiunt.
{15:34} For the congregation of the hypocrites is fruitless, and fire will devour the tabernacles of those who love to accept money.

{15:35} Concepit dolorem, et peperit iniquitatem, et uterus eius præparat dolos.
{15:35} He has conceived sorrow, and he has brought forth iniquity, and his womb prepares deceit.

[Liber Iob 16]
[The Book of Job 16]

{16:1} Respondens autem Iob, dixit:
{16:1} Then Job, answering, said:

{16:2} Audivi frequenter talia, consolatores onerosi omnes vos estis.
{16:2} I have often heard such things; you are all aggravating comforters.

{16:3} Numquid habebunt finem verba ventosa? aut aliquid tibi molestum est si loquaris?
{16:3} Will there be no end to windy words? Or is it at all a burden to you, if you speak?

{16:4} Poteram et ego similia vestri loqui: atque utinam esset anima vestra pro anima mea:
{16:4} I, too, can speak like you; and I also wish that your soul favored my soul.

{16:5} Consolarer et ego vos sermonibus, et moverem caput meum super vos:
{16:5} I would also comfort you with speeches and would wag my head over you.

{16:6} Roborarem vos ore meo: et moverem labia mea, quasi parcens vobis.
{16:6} I would strengthen you with my mouth, and would move my lips, as if being lenient to you.

{16:7} Sed quid agam? Si locutus fuero, non quiescet dolor meus: et si tacuero, non recedet a me.
{16:7} But what can I do? When I am speaking, my grief will not be quiet; and if I am quiet, it will not withdraw from me.

{16:8} Nunc autem oppressit me dolor meus, et in nihilum redacti sunt omnes artus mei.
{16:8} But now my grief has crushed me, and all my limbs have been reduced to nothing.

{16:9} Rugæ meæ testimonium dicunt contra me, et suscitatur falsiloquus adversus faciem meam contradicens mihi.
{16:9} My wrinkles bear witness against me, and a liar rises up against my face, contradicting me.

{16:10} Collegit furorem suum in me, et comminans mihi, infremuit contra me dentibus suis: hostis meus terribilibus oculis me intuitus est.
{16:10} He has gathered together his fury towards me, and, threatening me, he has roared against me with his teeth; my enemy has beheld me with terrible eyes.

{16:11} Aperuerunt super me ora sua, et exprobrantes percusserunt maxillam meam, saciati sunt pœnis meis.
{16:11} They have opened their mouths against me, and, reproaching me, they have struck me on the cheek; they are nourished by my sufferings.

{16:12} Conclusit me Deus apud iniquum, et manibus impiorum me tradidit.
{16:12} God has confined me with the immoral, and he has delivered me into the hands of the impious.

{16:13} Ego ille quondam opulentus repente contritus sum: tenuit cervicem meam, confregit me, et posuit me sibi quasi in signum.
{16:13} I, who once was wealthy, am now crushed. He has grabbed me by my neck; he has broken me and has placed me before him as a sign.

{16:14} Circumdedit me lanceis suis, convulneravit lumbos meos, non pepercit, et effudit in terra viscera mea.
{16:14} He has surrounded me with his lances. He has severely wounded my lower back, he has not been lenient, and he has poured out my organs upon the earth.

{16:15} Concidit me vulnere super vulnus, irruit in me quasi gigas.
{16:15} He has cut me with wound after wound. He has rushed upon me like a giant.

{16:16} Saccum consui super cutem meam, et operui cinere carnem meam.
{16:16} I have sewn sackcloth over my skin, and I have covered my body with ashes.

{16:17} Facies mea intumuit a fletu, et palpebræ meæ caligaverunt.
{16:17} My face is swollen from weeping, and my eyelids have dimmed my vision.

{16:18} Hæc passus sum absque iniquitate manus meæ, cum haberem mundas ad Deum preces.
{16:18} These things I have endured without iniquity in my hand, while I held pure prayers before God.

{16:19} Terra ne operias sanguinem meum, neque inveniat in te locum latendi clamor meus.
{16:19} O earth, do not conceal my blood, nor let my outcry find a hiding place in you.

{16:20} Ecce enim in cælo testis meus, et conscius meus in excelsis.
{16:20} For behold, my witness is in heaven, and my confidante is on high.

{16:21} Verbosi amivi mei: ad Deum stillat oculus meus.
{16:21} My friends are full of words; my eye rains tears upon God.

{16:22} Atque utinam sic iudicaretur vir cum Deo, quomodo iudicatur filius hominis cum collega suo.
{16:22} And I wish that a man might be so judged before God, just as the son of man is judged with his assistant!

{16:23} Ecce enim breves anni transeunt, et semitam, per quam non revertar, ambulo.
{16:23} For behold, a few years pass by, and I am walking a path by which I will not return.

[Liber Iob 17]
[The Book of Job 17]

{17:1} Spiritus meus attenuabitur, dies mei breviabuntur, et solum mihi superest sepulchrum.
{17:1} My spirit will be wasted, my days will be shortened, and only the grave will be left for me.

{17:2} Non peccavi, et in amaritudinibus moratur oculus meus.
{17:2} I have not sinned, yet my eye remains in bitterness.

{17:3} Libera me Dominue, et pone me iuxta te, et cuiusvis manus pugnet contra me.
{17:3} Free me, O Lord, and set me beside you, and let the hand of anyone you wish fight against me.

{17:4} Cor eorum longe fecisti a disciplina, propterea non exaltabuntur.
{17:4} You have set their heart far from discipline; therefore, they will not be praised.

{17:5} Prædam pollicetur sociis, et oculi filiorum eius deficient.
{17:5} He promises prey to his companions, but the eyes of his sons will grow faint.

{17:6} Posuit me quasi in proverbium vulgi, et exemplum sum coram eis.
{17:6} He has posted me like a proverb to the people, and I am an example in their presence.

{17:7} Caligavit ab indignatione oculus meus, et membra mea quasi in nihilum redacta sunt.
{17:7} My eyesight has been clouded by indignation, and my limbs have been reduced, as if to nothing.

{17:8} Stupebunt iusti super hoc, et innocens contra hypocritam suscitabitur.
{17:8} The just will be astounded over this, and the innocent will be stirred up against the hypocrite.

{17:9} Et tenebit iustus viam suam, et mundis manibus addet fortitudinem.
{17:9} And the just will cling to his way, and clean hands will increase strength.

{17:10} Igitur omnes vos convertimini, et venite, et non inveniam in vobis ullum sapientem.
{17:10} Therefore, be converted, all of you, and approach, for I do not find in you any wisdom.

{17:11} Dies mei transierunt, cogitationes meæ dissipatæ sunt, torquentes cor meum:
{17:11} My days have passed away; my thoughts have been scattered, tormenting my heart.

{17:12} Noctem verterunt in diem, et rursum post tenebras spero lucem.
{17:12} They have turned night into day, and I hope for light again after the darkness.

{17:13} Si sustinuero, infernus domus mea est, et in tenebris stravi lectulum meum.
{17:13} If I should wait, the underworld is my house, and in darkness I have spread out my bed.

{17:14} Putredini dixi: Pater meus es, mater mea, et soror mea, vermibus.
{17:14} I have said to decay and to worms: “You are my father, my mother, and my sister.”

{17:15} Ubi est ergo nunc præstolatio mea, et patientiam meam quis considerat?
{17:15} Therefore, where is my expectation now, and who is it that considers my patience?

{17:16} In profundissimum infernum descendent omnia mea: putasne saltem ibi erit requies mihi?
{17:16} Everything of mine will descend into the deepest underworld; do you think that, in that place at least, there will be rest for me?

[Liber Iob 18]
[The Book of Job 18]

{18:1} Respondens autem Baldad Suhites, dixit:
{18:1} But Baldad the Suhite responded by saying:

{18:2} Usque ad quem finem verba iactabitis? intelligite prius, et sic loquamur.
{18:2} How long will you throw around words? Understand first, and then let us speak.

{18:3} Quare reputati sumus ut iumenta, et sorduimus coram vobis?
{18:3} Why have we been treated like mules, as if we were unworthy before you?

{18:4} Qui perdis animam tuam in furore tuo, numquid propter te derelinquetur terra, et transferentur rupes de loco suo?
{18:4} You, who ruins your own soul in your fury, will the earth be forsaken because of you, and will the cliffs be moved from their place?

{18:5} Nonne lux impii extinguetur, nec splendebit flamma ignis eius?
{18:5} Will not the light of the impious be put out, and the flame of his fire refuse to shine?

{18:6} Lux obtenebrescet in tabernaculo illius, et lucerna, quæ super eum est, extinguetur.
{18:6} Light will become darkness in his tabernacle, and the lamp that is over him will be extinguished.

{18:7} Arctabuntur gressus virtutis eius, et præcipitabit eum consilium suum.
{18:7} His strong steps will be constrained, and his own counsel will cast him down uncontrollably.

~ The word ‘præcipitabit’ means to cast down headlong or in an uncontrollable fashion.

{18:8} Immisit enim in rete pedes suos, et in maculis eius ambulat.
{18:8} For he has caused his own feet to go into a net, and he has walked into its web.

{18:9} Tenebitur planta illius laqueo, et exardescet contra eum sitis.
{18:9} His heel will be held in a snare, and thirst will rage against him.

{18:10} Abscondita est in terra pedica eius, et decipula illius super semitam.
{18:10} A trap has been hidden for him in the earth, and a decoy, along his path.

{18:11} Undique terrebunt eum formidines, et involvent pedes eius.
{18:11} Horrifying things will terrify him everywhere and will entangle his feet.

{18:12} Attenuetur fame robur eius, et inedia invadat costas illius.
{18:12} Let his strength be diminished by famine, and let starvation invade his ribs.

{18:13} Devoret pulchritudinem cutis eius, consumat brachia illius primogenita mors.
{18:13} Let it devour the beauty of his skin; let the ancient death consume his arms.

~ The phrase ‘primogenita mors’ means ‘first-born death,’ but it has been translated as ‘ancient death’ because the first-born is the eldest son.

{18:14} Avellatur de tabernaculo suo fiducia eius, et calcet super eum, quasi rex, interitus.
{18:14} Let his confidence be torn away from his tabernacle, and let ruin trample over him like a king.

~ Here tabernacle can mean tent or house, but it is translated more literally so that the additional possible meaning of a religious house or church can be included in the range of possible meanings.

{18:15} Habitent in tabernaculo illius socii eius, qui non est, aspergatur in tabernaculo eius sulphur.
{18:15} Let the companions of he who is not, dwell in his tabernacle; let brimstone rain down upon his tabernacle.

~ The meaning is obscure. It may refer to demons, who are companions of Satan. It may refer to the companions of death, since death is not so much an ‘is’ and an ‘is not.’

{18:16} Deorsum radices eius siccentur, sursum autem atteratur messis eius.
{18:16} Let his roots be dried up from beneath him, and his harvest be crushed from above.

{18:17} Memoria illius pereat de terra, et non celebretur nomen eius in plateis.
{18:17} Let the memory of him perish from the earth, and let not his name be celebrated in the streets.

{18:18} Expellet eum de luce in tenebras, et de orbe transferet eum.
{18:18} He will expel him from light into darkness, and he will remove him from the world.

{18:19} Non erit semen eius, neque progenies in populo suo, nec ullæ reliquiæ in regionibus eius.
{18:19} Neither his offspring, nor his descendants, will exist among his people, nor will there be any remnants in his country.

{18:20} In die eius stupebunt novissimi, et primos invadet horror.
{18:20} The last will be astonished at his day, and the first will be overcome with horror.

~ The word ‘novissimi’ refers to the last to arrive or the newest arrivals. When paired with ‘primos’ it clearly refers to the last as opposed to the first. In other words, the first persons after this time period will be overcome with horror at such evil deeds and horrific events, and the last persons on earth will still know of these things and still be astonished.

{18:21} Hæc sunt ergo tabernacula iniqui, et iste locus eius, qui ignorat Deum.
{18:21} And so, these are the tabernacles of the sinful, and this the place of he who does not know God.

~ The word ‘iniqui,’ and similar words in the Bible, tend to be translated by scholars with more extreme terms like wicked or evil-doers, because the scholars don’t want to use words that might apply such passages to themselves. But, truly, each of us is, to one extent or another, a sinner or an impious person. Such passages are not referring only to the extreme case of the most wicked, but to all sinners.

[Liber Iob 19]
[The Book of Job 19]

{19:1} Respondens autem Iob, dixit:
{19:1} But Job answered by saying:

{19:2} Usquequo affligitis animam meam, et atteritis me sermonibus?
{19:2} How long will you afflict my soul and wear me down with words?

{19:3} En, decies confunditis me, et non erubescitis opprimentes me.
{19:3} So, ten times you confound me and are not ashamed to oppress me.

{19:4} Nempe, et si ignoravi, mecum erit ignorantia mea.
{19:4} Now, of course, if I have been ignorant, my ignorance will be with me.

{19:5} At vos contra me erigimini, et arguitis me opprobriis meis.
{19:5} But you have risen up against me, and you accuse me to my disgrace.

{19:6} Saltem nunc intelligite quia Deus non æquo iudicio afflixerit me, et flagellis suis me cinxerit.
{19:6} At least now you should understand that God has not afflicted me with a balanced judgment, though he has encompassed me with his scourges.

{19:7} Ecce clamabo vim patiens, et nemo audiet: vociferabor, et non est qui iudicet.
{19:7} Behold, I will cry out, enduring violence, and no one will hear. I will announce loudly, but there is no one who may judge.

{19:8} Semitam meam circumsepsit, et transire non possum, et in calle meo tenebras posuit.
{19:8} He has hemmed in my path, and I cannot pass; he has added darkness to my difficult path.

~ A looser translation better expresses the meaning of this passage. A ‘calle’ is not any path, but a rough or mountainous path, a difficult path. God has placed or set or added darkness to an already difficult path.

{19:9} Spoliavit me gloria mea, et abstulit coronam de capite meo.
{19:9} He has plundered me of my glory, and he has stolen the crown from my head.

{19:10} Destruxit me undique, et pereo, et quasi evulsæ arbori abstulit spem meam.
{19:10} He has destroyed me on every side, and I am lost, and, like an uprooted tree, he has taken away my hope.

{19:11} Iratus est contra me furor eius, et sic me habuit quasi hostem suum.
{19:11} His fury has raged against me, and in this way he has treated me like his enemy.

{19:12} Simul venerunt latrones eius, et fecerunt sibi viam per me, et obsederunt in gyro tabernaculum meum.
{19:12} His troops have gathered together, and they have made their way to me, and they have besieged my tabernacle all around.

{19:13} Fratres meos longe fecit a me, et noti mei quasi alieni recesserunt a me.
{19:13} He has put my brothers far from me, and my friends have withdrawn from me like strangers.

{19:14} Dereliquerunt me propinqui mei: et qui me noverant, obliti sunt mei.
{19:14} My kinsmen have forsaken me, and those who knew me, have forgotten me.

{19:15} Inquilini domus meæ, et ancillæ meæ sicut alienum habuerunt me, et quasi peregrinus fui in oculis eorum.
{19:15} The inhabitants of my house and my maidservants treat me just as if I were a stranger, and I have been like a sojourner in their eyes.

{19:16} Servum meum vocavi, et non respondit, ore proprio deprecabar illum.
{19:16} I called my servant, and he did not respond; I pleaded with him with my own mouth.

{19:17} Halitum meum exhorruit uxor mea, et orabam filios uteri mei.
{19:17} My wife has shuddered at my breath, and I have begged the sons of my loins.

{19:18} Stulti quoque despiciebant me, et cum ab eis recessissem, detrahebant mihi.
{19:18} Even the foolish have looked down on me, and, when I withdrew from them, they spoke ill of me.

{19:19} Abominati sunt me quondam consiliarii mei: et quem maxime diligebam, aversatus est me.
{19:19} Those who were sometimes my counselors, treat me like an abomination; and he whom I valued the most has turned against me.

{19:20} Pelli meæ, consumptis carnibus, adhæsit os meum, et derelicta sunt tantummodo labia circa dentes meos.
{19:20} Since my flesh has been consumed, my bone adheres to my skin, and only my lips have been left around my teeth.

{19:21} Miseremini mei, miseremini mei, saltem vos amici mei, quia manus Domini tetigit me.
{19:21} Have mercy on me, have compassion on me, at least you my friends, because the hand of the Lord has touched me.

{19:22} Quare persequimini me sicut Deus, et carnibus meis saturamini?
{19:22} Why do you pursue me just as God does, and satiate yourselves with my flesh?

{19:23} Quis mihi tribuat ut scribantur sermones mei? quis mihi det ut exarentur in libro
{19:23} Who will grant to me that my words may be written down? Who will grant to me that they may be inscribed in a book,

{19:24} stylo ferreo, et plumbi lamina, vel celte sculpantur in silice?
{19:24} with an iron pen and a plate of lead, or else be carved in stone?

{19:25} Scio enim quod Redemptor meus vivit, et in novissimo die de terra surrecturus sum:
{19:25} For I know that my Redeemer lives, and on the last day I will rise out of the earth.

{19:26} Et rursum circumdabor pelle mea, et in carne mea videbo Deum meum.
{19:26} And I will be enveloped again with my skin, and in my flesh I will see my God.

{19:27} Quem visurus sum ego ipse, et oculi mei conspecturi sunt, et non alius: reposita est hæc spes mea in sinu meo.
{19:27} It is he whom I myself will see, and he whom my eyes will behold, and no other. This, my hope, has taken rest in my bosom.

{19:28} Quare ergo nunc dicitis: Persequamur eum, et radicem verbi inveniamus contra eum?
{19:28} Why then do you now say: “Let us pursue him, and let us find a basis to speak against him?”

~ The word ‘radicem’ refers to the root of something, but here it is used metaphorically to refer to the basis for finding words to use against someone.

{19:29} Fugite ergo a facie gladii, quoniam ultor iniquitatum gladius est: et scitote esse iudicium.
{19:29} So then, flee from the face of the sword, for the sword is the avenger of iniquities; but know this: there is to be a judgment.

~ The phrase ‘et scitote esse iudicium’ literally means ‘and know judgment (is) to be.’ The verb ‘to be’ is implied. The translation is less literal, so that the meaning is clear and the expression sounds better in English: ‘but know this: there is to be a judgment.’ The word ‘et’ is typically translated as ‘and’ but not infrequently can mean ‘also’ or ‘but’ or similar things.

[Liber Iob 20]
[The Book of Job 20]

{20:1} Respondens autem Sophar Naamathites, dixit:
{20:1} Then Zophar the Naamathite answered by saying:

{20:2} Idcirco cogitationes meæ variæ succedunt sibi, et mens in diversa rapitur.
{20:2} In response, various thoughts succeed one another in me, and my mind moves quickly through different ideas.

{20:3} Doctrinam, qua me arguis, audiam, et spiritus intelligentiæ meæ respondebit mihi.
{20:3} The teaching you use to admonish me, I will hear, and the spirit of my understanding will respond for me.

~ The phrase ‘spiritus intelligentiæ meæ’ means ‘the spirit of my understanding.’ However, in English, we tend to phrase that idea in this way: ‘my spirit of understanding.’ It could be phrased either way.

{20:4} Hoc scio a principio, ex quo positus est homo super terram:
{20:4} This, I know, is from the beginning, from the time that man was set over the earth:

{20:5} Quod laus impiorum brevis sit, et gaudium hypocritæ ad instar puncti.
{20:5} that the praise of the impious shall be short, and the joy of the hypocrite lasts only a moment.

{20:6} Si ascenderit usque ad cælum superbia eius, et caput eius nubes tetigerit:
{20:6} If his pride ascends even towards the heavens, and his head touches the clouds,

{20:7} Quasi sterquilinium in fine perdetur: et qui eum viderant, dicent: Ubi est?
{20:7} in the end, he will be destroyed like a trash heap, and those who had seen him will say: “Where is he?”

~ These two verses refer to the Antichrist, in his attempt at a false ascension to Heaven.

{20:8} Velut somnium avolans non invenietur, transiet sicut visio nocturna.
{20:8} Like a dream that flies away, he will not be found; he will pass away like a nightmare.

{20:9} Oculus, qui eum viderat, non videbit, neque ultra intuebitur eum locus suus.
{20:9} The eyes that had seen him, will not see him; no longer will his own place admire him.

{20:10} Filii eius atterentur egestate, et manus illius reddent ei dolorem suum.
{20:10} His sons will be worn away by poverty, and his own hands will deliver his grief to him.

{20:11} Ossa eius implebuntur vitiis adolescentiæ eius, et cum eo in pulvere dormient.
{20:11} His bones will be filled with the vices of his youth, and they will sleep with him in the dust.

{20:12} Cum enim dulce fuerit in ore eius malum, abscondet illud sub lingua sua.
{20:12} For, when evil will be sweet in his mouth, he will hide it under his tongue.

{20:13} Parcet illi, et non derelinquet illud, et celabit in gutture suo.
{20:13} He will permit it, and not abandon it, and he will conceal it in his throat.

{20:14} Panis eius in utero illius vertetur in fel aspidum intrinsecus.
{20:14} His bread in his belly will be turned into the venom of snakes within him.

{20:15} Divitias, quas devoravit, evomet, et de ventre illius extrahet eas Deus.
{20:15} The riches that he devours, he will vomit up, and from his stomach God will draw them out.

{20:16} Caput aspidum suget, et occidet eum lingua viperæ.
{20:16} He will suck the head of snakes, and the tongue of the viper will kill him.

{20:17} (Non videat rivulos fluminis, torrentes mellis, et butyri.)
{20:17} (May he never see the streams of the river, the torrents of honey and butter.)

{20:18} Luet quæ fecit omnia, nec tamen consumetur: iuxta multitudinem adinventionum suarum, sic et sustinebit.
{20:18} He will be repaid for all he has done, yet he will not be consumed; according to the multitude of his schemes, so also will he suffer.

{20:19} Quoniam confringens nudavit pauperes: domum rapuit, et non ædificavit eam.
{20:19} For, having broken in, he stripped the poor. He has quickly stolen away a house he did not build.

{20:20} Nec est satiatus venter eius: et cum habuerit quæ concupierat, possidere non poterit.
{20:20} And yet his stomach will not be satisfied, and when he has the things he desires, he will not be able to possess them.

{20:21} Non remansit de cibo eius, et propterea nihil permanebit de bonis eius.
{20:21} Nothing remained of his portion, and, because of this, nothing will continue of his kind.

{20:22} Cum satiatus fuerit, arctabitur, æstuabit, et omnis dolor irruet super eum.
{20:22} When he will be satisfied, he will be constrained; he will seethe, and all anguish will fall upon him.

{20:23} Utinam impleatur venter eius, ut emittat in eum iram furoris sui, et pluat super illum bellum suum.
{20:23} May his stomach be filled, so that God may send forth the fury of his wrath to him and may rain down his battle upon him.

{20:24} Fugiet arma ferrea, et irruet in arcum æreum:
{20:24} He will flee from weapons of iron, and he will fall in an arc of brass,

~ This last phrase can also be translated as: ‘will fall in a flying fortress.’ Such a translation implies an eschatological meaning to this passage, a passage which in my view refers to the Antichrist.

{20:25} Eductus, et egrediens de vagina sua, et fulgurans in amaritudine sua: vadent, et venient super eum horribiles.
{20:25} which had been drawn and had issued forth from its sheath, glittering in its bitterness: the horrible ones will go forth and approach over him.

{20:26} Omnes tenebræ absconditæ sunt in occultis eius: devorabit eum ignis, qui non succenditur, affligetur relictus in tabernaculo suo.
{20:26} All darkness has been hidden in his secrecy. A fire that has not been set will devour him; he will be thrown down and forsaken in his tabernacle.

{20:27} Revelabunt cæli iniquitatem eius, et terra consurget adversus eum.
{20:27} The heavens will reveal his sinfulness, and the earth will rise up against him.

{20:28} Apertum erit germen domus illius, detrahetur in die furoris Dei.
{20:28} The offspring of his house will be exposed; he will be pulled down in the day of God’s wrath.

{20:29} Hæc est pars hominis impii a Deo, et hereditas verborum eius a Domino.
{20:29} This is the portion of a wicked man from God, and the inheritance of his words from the Lord.

[Liber Iob 21]
[The Book of Job 21]

{21:1} Respondens autem Iob, dixit:
{21:1} Then Job responded by saying:

{21:2} Audite quæso sermones meos, et agite pœnitentiam.
{21:2} I beseech you to hear my words and to do penance.

{21:3} Sustinete me, et ego loquar, et post mea, si videbitur, verba ridete.
{21:3} Permit me, and I will speak, and afterwards, if you see fit, you can laugh at my words.

{21:4} Numquid contra hominem disputatio mea est, ut merito non debeam contristari?
{21:4} Is my dispute against man, so that I would have no reason to be discouraged?

{21:5} Attendite me, et obstupescite, et superponite digitum ori vestro:
{21:5} Listen to me and be astonished, and place a finger over your mouth.

{21:6} Et ego quando recordatus fuero, pertimesco, et concutit carnem meam tremor.
{21:6} As for me, when I think it over, I am afraid, and trembling convulses my body.

{21:7} Quare ergo impii vivunt, sublevati sunt, confortatique divitiis?
{21:7} Why then do the impious live, having been lifted up and strengthened with riches?

{21:8} Semen eorum permanet coram eis, propinquorum turba, et nepotum in conspectu eorum.
{21:8} They see their offspring continue before them: a commotion of close relatives and of children’s children in their sight.

{21:9} Domus eorum securæ sunt et pacatæ, et non est virga Dei super illos.
{21:9} Their houses have been secure and peaceable, and there is no staff of God over them.

~ The ‘virga Dei super illos’ could refer to the staff of God in the sense of God protecting people, or it could refer to a rod of correction. So, the text has two possible meanings, which affect the translation. It could be translated as: ‘yet there is not staff of God over them.’ In other words, the impious prosper without God’s help. Or, it could be translated as: ‘and there is no rod of God over them,’ meaning that there is no rod of punishment from God hanging over their head.

{21:10} Bos eorum concepit, et non abortivit: vacca peperit, et non est privata fœtu suo.
{21:10} Their cattle have conceived and have not miscarried; their cow has given birth and is not deprived of her newborn.

{21:11} Egrediuntur quasi greges parvuli eorum, et infantes eorum exultant lusibus.
{21:11} Their little ones go out like a flock, and their children jump around playfully.

{21:12} Tenent tympanum, et citharam, et gaudent ad sonitum organi.
{21:12} They take up the timbrel and the lyre, and they rejoice at the sound of the organ.

{21:13} Ducunt in bonis dies suos, et in puncto ad inferna descendunt.
{21:13} Their days are prolonged in wealth, yet, in an instant, they descend into hell.

{21:14} Qui dixerunt Deo: Recede a nobis, et scientiam viarum tuarum nolumus.
{21:14} Who has said to God, “Depart from us, for we do not want the knowledge of your ways.

{21:15} Quis est Omnipotens, ut serviamus ei? et quid nobis prodest si oraverimus illum?
{21:15} Who is the Almighty that we should serve him? And how is it helpful to us if we pray to him?”

{21:16} Verumtamen quia non sunt in manu eorum bona sua, consilium impiorum longe sit a me.
{21:16} It is true that their good things are not in their power. May the counsel of the impious be far from me!

{21:17} Quoties lucerna impiorum extinguetur, et superveniet eis inundatio, et dolores dividet furoris sui?
{21:17} How often will the lamp of the wicked be extinguished, and a deluge overtake them, and how often will he distribute the afflictions of his wrath?

{21:18} Erunt sicut paleæ ante faciem venti, et sicut favilla quam turbo dispergit.
{21:18} They will be like chaff before the face of the wind, and like ashes that the whirlwind scatters.

{21:19} Deus servabit filiis illius dolorem patris: et cum reddiderit, tunc sciet.
{21:19} God will preserve the grief of the father for his sons, and, when he repays, then he will understand.

~ The word ‘reddiderit’ can also mean ‘returns.’ When Christ returns, then they will all understand.

{21:20} Videbunt oculi eius interfectionem suam, et de furore Omnipotentis bibet.
{21:20} His eyes will see his own destruction, and he will drink from the wrath of the Almighty.

{21:21} Quid enim ad eum pertinet de domo sua post se? et si numerus mensium eius dimidietur?
{21:21} For what does he care what happens to his house after him, or if the number of its months are reduced by half?

~ The word ‘eius’ in the second part of this verse refers to ‘domo’ (house), not to the individual (an impious person). This is clear because ‘pertinet’ can refer to something that ‘happens,’ can also refer to lengths of time or what happens over a length of time.

{21:22} Numquid Deus docebit quis piam scientiam, qui excelsos iudicat?
{21:22} Can anyone teach holy knowledge to God, who judges the exalted?

{21:23} Iste moritur robustus et sanus, dives et felix.
{21:23} This one dies strong and healthy, rich and happy.

{21:24} Viscera eius plena sunt adipe, et medullis ossa illius irrigantur:
{21:24} His gut is full of fat and his bones are moistened with marrow.

{21:25} Alius vero moritur in amaritudine animæ absque ullis opibus:
{21:25} In truth, another dies in bitterness of soul, without any resources.

{21:26} Et tamen simul in pulvere dormient, et vermes operient eos.
{21:26} And yet they will sleep together in the dust, and worms will cover them.

{21:27} Certe novi cogitationes vestras, et sententias contra me iniquas.
{21:27} Surely, I know your thoughts and your sinful judgments against me.

{21:28} Dicitis enim: Ubi est domus principis? et ubi tabernacula impiorum?
{21:28} For you say, “Where is the house of the ruler, and where are the tabernacles of the impious?”

{21:29} Interrogate quem libet de viatoribus, et hæc eadem illum intelligere cognoscetis:
{21:29} Ask any passerby whom you wish, and you will realize that he understands these same things:

{21:30} Quia in diem perditionis servatur malus, et ad diem furoris ducetur.
{21:30} that the evil-doer is reserved for the day of destruction, and he will be led to the day of wrath.

{21:31} Quis arguet coram eo viam eius? et quæ fecit, quis reddet illi?
{21:31} Who will reprove his way to his face, and who will repay him for what he has done?

{21:32} Ipse ad sepulchra ducetur, et in congerie mortuorum vigilabit.
{21:32} He will be led to the tomb, and he will remain awake in the chaos of the dead.

~ The phrase ‘in congerie mortuorum vigilabit’ could also be translated as ‘he will watch (or wait) in the congregation (or pile or heap) of the dead.’

{21:33} Dulcis fuit glareis Cocyti, et post se omnem hominem trahet, et ante se innumerabiles.
{21:33} He has been found acceptable to the banks of the River of Lamentation, and he will draw any man towards him, and there are countless before him.

~ Cocyti is the name of one of the five rivers of Hades; the name means ‘River of Lamentation.’

{21:34} Quomodo igitur consolamini me frustra, cum responsio vestra repugnare ostensa sit veritati?
{21:34} Therefore, how long will you console me in vain, when your answer is shown to be repugnant to truth?

[Liber Iob 22]
[The Book of Job 22]

{22:1} Respondens autem Eliphaz Themanites, dixit:
{22:1} Then Eliphaz the Themanite responded by saying:

{22:2} Numquid Deo potest comparari homo, etiam cum perfectæ fuerit scientiæ?
{22:2} Can man be compared with God, even if he were perfect in knowledge?

{22:3} Qui prodest Deo si iustus fueris? aut quid ei confers si immaculata fuerit via tua?
{22:3} What advantage is it to God, if you were just? Or what do you provide for him, if your way should be immaculate?

{22:4} Numquid timens arguet te, et veniet tecum in iudicium,
{22:4} Will he reprove you and take you to judgment for being afraid,

{22:5} Et non propter malitiam tuam plurimam, et infinitas iniquitates tuas?
{22:5} and not because of your many evil deeds and your infinite unfairness?

{22:6} Abstulisti enim pignus fratrum tuorum sine causa, et nudos spoliasti vestibus.
{22:6} For you have taken away the collateral of your brothers without cause, and stripped them naked of their clothing.

{22:7} Aquam lasso non dedisti, et esurienti subtraxisti panem.
{22:7} You have not given water to the weary; you have taken bread away from the hungry.

{22:8} In fortitudine brachii tui possidebas terram, et potentissimus obtinebas eam.
{22:8} By the strength of your arm, you took possession of the land, and you retain it by being the strongest.

{22:9} Viduas dimisisti vacuas, et lacertos pupillorum comminuisti.
{22:9} You have sent widows away empty, and you have crushed the shoulders of orphans.

{22:10} Propterea circumdatus es laqueis, et conturbat te formido subita.
{22:10} Because of this, you are surrounded by traps, and unexpected fears will disturb you.

{22:11} Et putabas te tenebras non visurum, et impetu aquarum inundantium non oppressum iri?
{22:11} And did you think that you would not see darkness and that you were not to be overwhelmed by the onrush of overflowing waters?

{22:12} An non cogitas quod Deus excelsior cælo sit, et super stellarum verticem sublimetur?
{22:12} Have you not considered that God is higher than the heavens and is lifted above the height of the stars?

{22:13} Et dicis: Quid enim novit Deus? et quasi per caliginem iudicat,
{22:13} And you say: “Well, what does God know?” and, “He judges, as if through a fog,”

{22:14} Nubes latibulum eius, nec nostra considerat, et circa cardines cæli perambulat.
{22:14} and, “The clouds are his hiding-place,” and, “He does not examine us closely,” and, “He makes his rounds at the limits of the heavens.”

{22:15} Numquid semitam sæculorum custodire cupis, quam calcaverunt viri iniqui?
{22:15} Do you not want to tend the path of the ages, which wicked men have spurned?

{22:16} Qui sublati sunt ante tempus suum, et fluvius subvertit fundamentum eorum:
{22:16} These were taken away before their time, and a flood overthrew their foundation.

{22:17} Qui dicebant Deo: Recede a nobis: et quasi nihil posset facere Omnipotens, æstimabant eum:
{22:17} They said to God, “Withdraw from us,” and they treated the Almighty as if he could do nothing,

{22:18} Cum ille implesset domos eorum bonis, quorum sententia procul sit a me.
{22:18} though he had filled their houses with good things. May their way of thinking be far from me.

{22:19} Videbunt iusti, et lætabuntur, et innocens subsannabit eos.
{22:19} The just will see and will rejoice, and the innocent will mock them.

{22:20} Nonne succisa est erectio eorum, et reliquias eorum devoravit ignis?
{22:20} Has not their haughtiness been cut down, and has not fire devoured the remnants of them?

{22:21} Acquiesce igitur ei, et habeto pacem: et per hæc habebis fructus optimos.
{22:21} So, repose yourself with him and be at peace, and, in this way, you will have the best fruits.

{22:22} Suscipe ex ore illius legem, et pone sermones eius in corde tuo.
{22:22} Accept the law from his mouth, and place his words in your heart.

{22:23} Si reversus fueris ad Omnipotentem, ædificaberis, et longe facies iniquitatem a tabernaculo tuo.
{22:23} If you will return to the Almighty, you will be rebuilt, and you will put sinfulness far from your tabernacle.

{22:24} Dabit pro terra silicem, et pro silice torrentes aureos.
{22:24} He will give you stone in place of dirt, and torrents of gold in place of stone.

{22:25} Eritque Omnipotens contra hostes tuos, et argentum coacervabitur tibi.
{22:25} And the Almighty will be against your enemies, and silver will be gathered together for you.

{22:26} Tunc super Omnipotentem deliciis afflues, et elevabis ad Deum faciem tuam.
{22:26} Then will you flock together in delight over the Almighty, and you will lift up your face to God.

{22:27} Rogabis eum, et exaudiet te, et vota tua reddes.
{22:27} You will plead with him, and he will listen to you, and you will pay your vows.

{22:28} Decernes rem, et veniet tibi, et in viis tuis splendebit lumen.
{22:28} You will decide on something, and it will come to you, and the light will shine in your ways.

{22:29} Qui enim humiliatus fuerit, erit in gloria: et qui inclinaverit oculos, ipse salvabitur.
{22:29} For he who had been humbled, will be in glory; and he who will lower his eyes, will be the one saved.

{22:30} Salvabitur innocens, salvabitur autem in munditia manuum suarum.
{22:30} The innocent will be saved, and he will be saved with purity in his hands.

[Liber Iob 23]
[The Book of Job 23]

{23:1} Respondens autem Iob, ait:
{23:1} Then Job answered by saying:

{23:2} Nunc quoque in amaritudine est sermo meus, et manus plagæ meæ aggravata est super gemitum meum.
{23:2} Now again my conversation is in bitterness, and the force of my scourging weighs more heavily on me because of my mourning.

~ This last phrase is a figure of speech in Latin. Literally, ‘the hand of my scourging has been made heavier over my mourning.” In other words, Job’s suffering from physical pains is increased because it is on top of his spiritual sorrows. Christ’s suffering on the Cross was likewise increased greatly by the suffering of His soul.

{23:3} Quis mihi tribuat ut cognoscam et inveniam illum, et veniam usque ad solium eius?
{23:3} Who will grant me that I might know and find him, and that I may approach even to his throne?

{23:4} Ponam coram eo iudicium, et os meum replebo increpationibus,
{23:4} I would place judgment before his eye, and my mouth would fill with criticism,

{23:5} Ut sciam verba, quæ mihi respondeat, et intelligam quid loquatur mihi.
{23:5} so that I may know the words that he will answer me and understand what he will say to me.

{23:6} Nolo multa fortitudine contendat mecum, nec magnitudinis suæ mole me premat.
{23:6} I do not want him to contend with me with much strength, nor to overwhelm me with the bulk of his greatness.

{23:7} Proponat æquitatem contra me, et perveniat ad victoriam iudicium meum.
{23:7} Let him show fairness in response to me, and let my judgment reach to victory.

{23:8} Si ad Orientem iero, non apparet: si ad Occidentem, non intelligam eum.
{23:8} If I go to the east, he does not appear; if I go to the west, I will not understand him.

{23:9} Si ad sinistram, quid agam? non apprehendam eum: si me vertam ad dexteram, non videbo illum.
{23:9} If I turn to the left, what can I do? I will not take hold of him. If I turn myself to the right, I will not see him.

{23:10} Ipse vero scit viam meam, et probavit me quasi aurum, quod per ignem transit:
{23:10} Truly, he knows my way and has tested me like gold that passes through fire.

{23:11} Vestigia eius secutus est pes meus, viam eius custodivi, et non declinavi ex ea.
{23:11} My feet have been following his footsteps; I have kept to his way and have not strayed from it.

{23:12} A mandatis labiorum eius non recessi, et in sinu meo abscondi verba oris eius.
{23:12} I have not withdrawn from the commands of his lips, and the words of his mouth I have hidden in my sinews.

{23:13} Ipse enim solus est, et nemo avertere potest cogitationem eius: et anima eius quodcumque voluit, hoc fecit.
{23:13} For he is alone, and no one is able to disturb his intention; and whatever his spirit wills, that he accomplishes.

{23:14} Cum expleverit in me voluntatem suam, et alia multa similia præsto sunt ei.
{23:14} And when he fulfills his will in me, many other similar ones will also be present with him.

{23:15} Et idcirco a facie eius turbatus sum, et considerans eum, timore sollicitor.
{23:15} And, for this reason, I have been troubled at his presence, and, when I consider him, I am approached by fear.

{23:16} Deus mollivit cor meum, et Omnipotens conturbavit me.
{23:16} God has weakened my heart, and the Almighty has confused me.

{23:17} Non enim perii propter imminentes tenebras, nec faciem meam operuit caligo.
{23:17} Yet I have not perished because of the threatening darkness, nor has gloom covered my face.

[Liber Iob 24]
[The Book of Job 24]

{24:1} Ab Omnipotente non sunt abscondita tempora: qui autem noverunt eum, ignorant dies illius.
{24:1} The times are not hidden from the Almighty; even those who know him, do not know his days.

{24:2} Alii terminos transtulerunt, diripuerunt greges, et paverunt eos.
{24:2} Some have crossed the boundaries, plundered the flocks, and given them pasture.

{24:3} Asinum pupillorum abegerunt, et abstulerunt pro pignore bovem viduæ.
{24:3} They have driven away the donkey of orphans, and have taken the cow from the widow as collateral.

{24:4} Subverterunt pauperum viam, et oppresserunt pariter mansuetos terræ.
{24:4} They have undermined the way of the poor, and have pressed together the meek of the earth.

{24:5} Alii quasi onagri in deserto egrediuntur ad opus suum: vigilantes ad prædam, præparant panem liberis.
{24:5} Others, like wild asses in the desert, go forth to their work; by watching for prey, they obtain bread for their children.

{24:6} Agrum non suum demetunt: et vineam eius, quem vi oppresserint, vindemiant.
{24:6} They reap a field that is not their own, and they harvest a vineyard that they have taken by force.

{24:7} Nudos dimittunt homines, indumenta tollentes, quibus non est operimentum in frigore:
{24:7} They send men away naked, having taken the clothing of those who have no covering in the cold;

{24:8} Quos imbres montium rigant: et non habentes velamen, amplexantur lapides.
{24:8} these are wet with the mountain rain, and, having no covering, they embrace the rocks.

{24:9} Vim fecerunt deprædantes pupillos, et vulgum pauperem spoliaverunt.
{24:9} They have used violence to deprive orphans, and they have robbed the poor common people.

{24:10} Nudis et incedentibus absque vestitu, et esurientibus tulerunt spicas.
{24:10} From the naked and those who do not have enough clothing, and from the hungry, they have taken away sheaves of grain.

~ The word ‘spicas’ is usually translated as ‘ears of corn.’ However, the Middle East had no maize (called ‘corn’ in the United States) at that time in history. The word ‘spicas’ and the word ‘corn’ refer to grain in general, such as wheat, barley, or flax.

~ So, why does this passage complain that the naked as well as the hungry have grain taken away from them? Because clothing was made from flax, a type of grain, which also provided grain for food. This passage complains that they have taken away various types of grain from the poor, including types of grain used for food, and flax which was used for both food and clothing. The word ‘spicas’ is therefore translated as ‘sheaves of grain,’ so as to include the stalks of grain used to make clothing and the various types of grain used for food.

{24:11} Inter acervos eorum meridiati sunt, qui calcatis torcularibus sitiunt.
{24:11} They take their midday rest among the stockpiles of those who, though they have trodden the winepresses, suffer thirst.

{24:12} De civitatibus fecerunt viros gemere, et anima vulneratorum clamavit, et Deus inultum abire non patitur.
{24:12} In the cities, they caused the men to groan and the spirit of the wounded to cry out, and so God does not allow this to go unpunished.

{24:13} Ipsi fuerunt rebelles lumini, nescierunt vias eius, nec reversi sunt per semitas eius.
{24:13} They have been rebellious against the light; they have not known his ways, nor have they returned by his paths.

{24:14} Mane primo consurgit homicida, interficit egenum et pauperem: per noctem vero erit quasi fur.
{24:14} The killer of men rises at first light; he executes the destitute and the poor, but, in truth, he is like a thief in the night.

~ The use of the word ‘interficit’ implies that such killings are not the actions of criminals, but of persons with power and authority in society. The word ‘interficit’ is not used for criminal murders, but for executions by authority. This passage calls such persons, who unjustly use authority to cause the deaths of others, ‘homicida’ (killer of men), because this word can refer either to criminal murderers, or to others who kill without breaking the law (such as soldiers in battle). In other words, such persons kill under guise of authority, but are no better than murderers and theives (stealing peoples lives and livelihoods).

{24:15} Oculus adulteri observat caliginem, dicens: Non me videbit oculus: et operiet vultum suum.
{24:15} The eye of the adulterer waits for darkness, saying, “No eye will see me,” and he covers his face.

{24:16} Perfodit in tenebris domos, sicut in die condixerant sibi, et ignoraverunt lucem.
{24:16} He passes through houses in the nighttime, just as they had agreed among themselves in the daytime; and they are ignorant of the light.

{24:17} Si subito apparuerit aurora, arbitrantur umbram mortis: et sic in tenebris quasi in luce ambulant.
{24:17} If sunrise should suddenly appear, it is treated by them like the shadow of death; and they walk in darkness, as if in light.

{24:18} Levis est super faciem aquæ: maledicta sit pars eius in terra, nec ambulet per viam vinearum.
{24:18} He is nimble on the surface of water. His place on land is to be accursed. May he not walk by way of the vineyards.

~ The first part of this verse is difficult to understand. The passage talks about evil-doers, such as persons with power who abuse the poor, and murderers, and adulterers. Who is nimble on the surface (or face) of water? Christ walked on water, but this passage is about an evil person. It is about the Antichrist, who will be nimble on the surface of water, and a murderer, and an adulterer, and someone who abuses the poor.

{24:19} Ad nimium calorem transeat ab aquis nivium, et usque ad inferos peccatum illius.
{24:19} May he cross from the snowy waters to excessive heat, and his sin, all the way to hell.

{24:20} Obliviscatur eius misericordia: dulcedo illius vermes: non sit in recordatione, sed conteratur quasi lignum infructuosum.
{24:20} Let mercy forget him. His charm is worms. Let him not be remembered, but instead be broken like an unfruitful tree.

{24:21} Pavit enim sterilem, quæ non parit, et viduæ bene non fecit.
{24:21} For he has fed on the barren, who does not bear fruit, and he has not done good to the widow.

{24:22} Detraxit fortes in fortitudine sua: et cum steterit, non credet vitæ suæ.
{24:22} He has pulled down the strong by his strength, and, when he stands up, he will not have trust in his life.

{24:23} Dedit ei Deus locum pœnitentiæ, et ille abutitur eo in superbiam: oculi autem eius sunt in viis illius.
{24:23} God has given him a place for repentance, and he abuses it with arrogance, but his eyes are upon his ways.

{24:24} Elevati sunt ad modicum, et non subsistent, et humiliabuntur sicut omnia, et auferentur, et sicut summitates spicarum conterentur.
{24:24} They are lifted up for a little while, but they will not continue, and they will be brought low, just like all things, and they will be taken away, and, like the tops of the ears of grain, they will be crushed.

{24:25} Quod si non est ita, quis me potest arguere esse mentitum, et ponere ante Deum verba mea?
{24:25} But, if this is not so, who is able to prove to me that I have lied and to place my words before God?

[Liber Iob 25]
[The Book of Job 25]

{25:1} Respondens autem Baldad Suhites, dixit:
{25:1} Then Baldad the Suhite answered by saying:

{25:2} Potestas et terror apud eum est, qui facit concordiam in sublimibus suis.
{25:2} Power and terror are with him that makes a pact with those in high places.

{25:3} Numquid est numerus militum eius? et super quem non surget lumen illius?
{25:3} Is there any limit to the number of his soldiers or to the number of those over whom his light rises?

{25:4} Numquid iustificari potest homo comparatus Deo, aut apparere mundus natus de muliere?
{25:4} Is it right for man to compare himself to God, or to appear pure though he is born of woman?

{25:5} Ecce luna etiam non splendet, et stellæ non sunt mundæ in conspectu eius:
{25:5} Behold, even the moon is not radiant, and the stars are not pure, in his sight.

{25:6} Quanto magis homo putredo, et filius hominis vermis?
{25:6} Is man much more than rottenness and the son of man much more than worms?

[Liber Iob 26]
[The Book of Job 26]

{26:1} Respondens autem Iob, dixit:
{26:1} Then Job responded by saying:

{26:2} Cuius adiutor es? numquid imbecillis? et sustentas brachium eius, qui non est fortis?
{26:2} Whose assistant are you? Is he weak-minded? And do you sustain the arm of him that is not strong?

{26:3} Cui dedisti consilium? forsitan illi qui non habet sapientiam, et prudentiam tuam ostendisti plurimam.
{26:3} To whom have you given advice? Perhaps it is to him that has no wisdom or prudence that you have revealed your many ideas.

~ Notice that in this verse and others the word ‘et’ is sometimes best translated as ‘or’ rather than as ‘and.’ In Latin, the word ‘et’ is sometimes used where English would favor the word ‘or,’ even though the meaning is the same. Also, notice that ‘plurimam’ means ‘many’ or ‘many things,’ but in this context it is translated as ‘many ideas.’

{26:4} Quem docere voluisti? nonne eum, qui fecit spiramentum?
{26:4} Who is it that you wanted to teach? Was it not him that created the breath of life?

{26:5} Ecce gigantes gemunt sub aquis, et qui habitant cum eis.
{26:5} Behold, giant things groan under the waters, and they dwell with them.

{26:6} Nudus est infernus coram illo, et nullum est operimentum perditioni.
{26:6} The underworld is naked before him, and there is no covering for perdition.

{26:7} Qui extendit Aquilonem super vacuum, et appendit terram super nihilum.
{26:7} He stretched out the North over emptiness, and he suspended the land over nothing.

{26:8} Qui ligat aquas in nubibus suis, ut non erumpant pariter deorsum.
{26:8} He secures the waters in his clouds, so that they do not burst forth downward all at once.

{26:9} Qui tenet vultum solii sui, et expandit super illud nebulam suam.
{26:9} He holds back the face of his throne, and he stretches his cloud over it.

{26:10} Terminum circumdedit aquis, usque dum finiantur lux et tenebræ.
{26:10} He has set limits around the waters, until light and darkness shall reach their limit.

{26:11} Columnæ cæli contremiscunt, et pavent ad nutum eius.
{26:11} The pillars of heaven tremble and are frightened at his nod.

{26:12} In fortitudine illius repente maria congregata sunt, et prudentia eius percussit superbum.
{26:12} By his strength, the seas suddenly gather together, and his foresight has struck the arrogant.

{26:13} Spiritus eius ornavit cælos: et obstetricante manu eius, eductus est coluber tortuosus.
{26:13} His spirit has adorned the heavens, and his birthing hand has brought forth the winding serpent.

{26:14} Ecce, hæc ex parte dicta sunt viarum eius: et cum vix parvam stillam sermonis eius audierimus, quis poterit tonitruum magnitudinis illius intueri?
{26:14} Behold, these things have been said about his ways in part, and, since we barely have heard a small drop of his word, who will be able to gaze upon the thunder of his greatness?

[Liber Iob 27]
[The Book of Job 27]

{27:1} Addidit quoque Iob, assumens parabolam suam, et dixit:
{27:1} Job also added to this, using figures of speech, and he said:

{27:2} Vivit Deus, qui abstulit iudicium meum, et Omnipotens, qui ad amaritudinem adduxit animam meam,
{27:2} As God lives, who has taken away my judgment, and the Almighty, who has led my soul to bitterness,

{27:3} Quia donec superest halitus in me, et spiritus Dei in naribus meis,
{27:3} as long as my breath remains in me and the breath of God remains in my nostrils,

~ The phrase ‘intuens locum eius’ could be more literally translated as ‘considering (beholding) his place.’ But the context makes it clear that he is considering his woeful situation, so the translation is less literal and more meaningful.

{27:4} Non loquentur labia mea iniquitatem, nec lingua mea meditabitur mendacium.
{27:4} my lips will not speak iniquity, nor will my tongue devise lies.

{27:5} Absit a me ut iustos vos esse iudicem: donec deficiam, non recedam ab innocentia mea.
{27:5} Far be it from me that I should judge you to be right, for, until I expire, I will not withdraw from my innocence.

{27:6} Iustificationem meam, quam cœpi tenere, non deseram: neque enim reprehendit me cor meum in omni vita mea.
{27:6} I will not forsake my justification, which I have just begun to grasp, for my heart does not find blame for me in my whole life.

{27:7} Sit ut impius, inimicus meus: et adversarius meus, quasi iniquus.
{27:7} Let the impious be as my enemy, and the sinful, as my adversary.

{27:8} Quæ est enim spes hypocritæ si avare rapiat, et non liberet Deus animam eius?
{27:8} For what hope is there for the hypocrite, if he greedily plunders and God does not free his soul?

{27:9} Numquid Deus audiet clamorem eius cum venerit super eum angustia?
{27:9} Will God pay attention to his cry, when anguish overcomes him?

{27:10} Aut poterit in Omnipotente delectari, et invocare Deum omni tempore?
{27:10} Or will he take delight in the Almighty and call upon God at all times?

{27:11} Docebo vos per manum Dei quæ Omnipotens habeat, nec abscondam.
{27:11} I will teach you through the hand of God, what the Almighty holds, and I will not conceal it.

{27:12} Ecce, vos omnes nostis, et quid sine causa vana loquimini?
{27:12} Behold, you know all this, and so why do you speak vain things without a reason?

{27:13} Hæc est pars hominis impii apud Deum, et hæreditas violentorum, quam ob Omnipotente suscipient.
{27:13} This is the portion of the impious man with God, and the inheritance of the violent, which they will receive from the Almighty.

{27:14} Si multiplicati fuerint filii eius, in gladio erunt, et nepotes eius non saturabuntur pane.
{27:14} If his sons should happen to increase, they will be for the sword, and his grandsons will not be satisfied with bread.

{27:15} Qui reliqui fuerint ex eo, sepelientur in interitu, et viduæ illius non plorabunt.
{27:15} Whatever will remain of him will be buried in the ruins, and his widows will not weep.

{27:16} Si comportaverit quasi terram argentum, et sicut lutum præparaverit vestimenta:
{27:16} If he will amass silver as if it were dirt and fabricate garments as if they were clay,

{27:17} Præparabit quidem, sed iustus vestietur illis: et argentum innocens dividet.
{27:17} then yes, he will gather, but the just will be clothed with it and the innocent will divide the silver.

{27:18} Ædificavit sicut tinea domum suam, et sicut custos fecit umbraculum.
{27:18} He has built his house like a moth, and he has made a makeshift shelter like a sentry.

{27:19} Dives cum dormierit, nihil secum auferet: aperiet oculos suos, et nihil inveniet.
{27:19} When he falls asleep, the rich man will leave him with nothing; he will open his eyes and find nothing.

{27:20} Apprehendet eum quasi aqua inopia, nocte opprimet eum tempestas.
{27:20} Destitution will surround him like water; a storm will overwhelm him in the night.

{27:21} Tollet eum ventus urens, et auferet, et velut turbo rapiet eum de loco suo.
{27:21} A burning wind will pick him up and carry him away, and, like a whirlwind, it will rush him from his place.

{27:22} Et mittet super eum, et non parcet: de manu eius fugiens fugiet.
{27:22} And it will hurl over him and will not spare him; fleeing from its power, he will go into exile.

{27:23} Stringet super eum manus suas, et sibilabit super illum, intuens locum eius.
{27:23} He will clasp his hands over himself, and he will hiss at himself, while considering his situation.

[Liber Iob 28]
[The Book of Job 28]

{28:1} Habet argentum, venarum suarum principia: et auro locus est, in quo conflatur.
{28:1} Silver has its fissures where it is first found, and gold has a place where it is melted.

{28:2} Ferrum de terra tollitur: et lapis solutus calore, in æs vertitur.
{28:2} Iron is taken from the earth, and ore, unbound by heat, is turned into brass.

{28:3} Tempus posuit tenebris, et universorum finem ipse considerat, lapidem quoque caliginis, et umbram mortis.
{28:3} He has established a time for darkness, and he has settled on an end for all things, as well as for the stone that is in the gloom and shadow of death.

{28:4} Dividit torrens a populo peregrinante, eos, quos oblitus est pes egentis hominis, et invios.
{28:4} The burning separates a pilgrim people from those who have been forgotten by the feet of the destitute man and from the unapproachable.

~ The word ‘torrens’ can be translated as ‘burning’ or as ‘torrent,’ but the context seems to refer to Hell, so ‘the burning’ is the translation. This verse refers to the dead, not just any dead, but those so forgotten by mankind that their graves are unknown and the wandering destitute man’s feet walks over their grave unknowingly. It also refers to the unapproachable, that is, to those who are in Hell. These are separated from the people of God, a pilgrim people, who are traveling towards God.

{28:5} Terra, de qua oriebatur panis in loco suo, igni subversa est.
{28:5} The land, where bread appeared in its place, has been destroyed by fire.

~ Context is very important to any translation. Here the context is the manna in the desert, that is, the bread which appeared in its place.

{28:6} Locus sapphiri lapides eius, et glebæ illius aurum.
{28:6} Its stones are embedded with sapphires, and its soil, with gold.

{28:7} Semitam ignoravit avis, nec intuitus est eam oculus vulturis.
{28:7} The bird does not know its path, nor has the eye of the vulture beheld it.

{28:8} Non calcaverunt eam filii institorum, nec pertransivit per eam leæna.
{28:8} The sons of merchants have not walked there, nor has the lioness traveled through it.

~ The phrase ‘filii institorum’ refers not to mere children of shopkeepers or merchants, but to the sons of the merchants, in other words, to their apprentices or trainees (which would usually be sons or other younger male relatives). These sons of merchants would be given the task of traveling to various places on business, i.e. running errands. Even these sons, who travel a great deal, have not heard of such a place.

{28:9} Ad silicem extendit manum suam, subvertit a radicibus montes.
{28:9} He has stretched out his hand to the rocks; he has overturned the foundations of the mountains.

{28:10} In petris rivos excidit, et omne pretiosum vidit oculus eius.
{28:10} He has cut rivers through the rocks, and his eye has seen all precious things.

{28:11} Profunda quoque fluviorum scrutatus est, et abscondita in lucem produxit.
{28:11} The depths of rivers he has also examined, and he has brought hidden things into the light.

{28:12} Sapientia vero ubi invenitur? et quis est locus intelligentiæ?
{28:12} But, in truth, where is wisdom to be found, and where is the place of understanding?

{28:13} Nescit homo pretium eius, nec invenitur in terra suaviter viventium.
{28:13} Man does not know its price, nor is it found in the land of those who live in sweetness.

{28:14} Abyssus dicit: Non est in me: et mare loquitur: Non est mecum.
{28:14} The abyss declares, “It is not in me.” And the sea says, “It is not with me.”

{28:15} Non dabitur aurum obrizum pro ea, nec appendetur argentum in commutatione eius.
{28:15} The finest gold will not be paid for it, nor will silver be weighed in exchange for it.

{28:16} Non conferetur tinctis Indiæ coloribus, nec lapidi sardonycho pretiosissimo, vel sapphiro.
{28:16} It will not be compared with the dyed colors of India, nor with the very costly stone sardonyx, nor with the sapphire.

{28:17} Non adæquabitur ei aurum vel vitrum, nec commutabuntur pro ea vasa auri:
{28:17} Neither gold nor crystal will be its equal; neither will vessels of gold be fitted for it.

{28:18} Excelsa et eminentia non memorabuntur comparatione eius: trahitur autem sapientia de occultis.
{28:18} The exalted and the eminent will not be remembered in comparison with it. Yet wisdom is drawn out of concealment.

{28:19} Non adæquabitur ei topazius de Æthiopia, nec tincturæ mundissimæ componetur.
{28:19} The topaz of Ethiopia will not be equal to it, nor will it be compared to the purest dyes.

{28:20} Unde ergo sapientia venit? et quis est locus intelligentiæ?
{28:20} So then, where does wisdom begin, and where is the place of understanding?

{28:21} Abscondita est ab oculis omnium viventium, volucres quoque cæli latet.
{28:21} It has been hidden from the eyes of all living things, just as the birds of the heavens escape notice.

~ This last phrase compares the birds of the sky (or the heavens) to wisdom in that both go mostly unnoticed by those living on earth.

{28:22} Perditio et mors dixerunt: Auribus nostris audivimus famam eius.
{28:22} Perdition and death have said, “With our ears, we have heard its fame.”

{28:23} Deus intelligit viam eius, et ipse novit locum illius.
{28:23} God understands its way, and he knows its location.

{28:24} Ipse enim fines mundi intuetur: et omnia, quæ sub cælo sunt, respicit.
{28:24} For he beholds the limits of the world, and he looks upon all things that are under heaven.

{28:25} Qui fecit ventis pondus, et aquas appendit in mensura.
{28:25} He created a counterweight for the winds, and he suspended the waters to measure them.

{28:26} Quando ponebat pluviis legem, et viam procellis sonantibus:
{28:26} At that time, he gave a law to the rain and a path to the resounding storms.

{28:27} Tunc vidit illam, et enarravit, et præparavit, et investigavit.
{28:27} Then he saw and explained it, and he made ready and examined it.

{28:28} Et dixit homini: Ecce timor Domini, ipsa est sapientia: et recedere a malo, intelligentia.
{28:28} And he said to man, “Behold the fear of the Lord. Such is wisdom. And to withdraw from evil, this is understanding.”

[Liber Iob 29]
[The Book of Job 29]

{29:1} Addidit quoque Iob, assumens parabolam suam, et dixit:
{29:1} Job also added to this, using figures of speech, and he said:

{29:2} Quis mihi tribuat, ut sim iuxta menses pristinos secundum dies, quibus Deus custodiebat me?
{29:2} Who will grant to me that I might be as I was in former months, according to the days when God kept watch over me?

{29:3} Quando splendebat lucerna eius super caput meum, et ad lumen eius ambulabam in tenebris?
{29:3} At that time, his lamp shined over my head, and by his light, I walked through the darkness.

{29:4} Sicut fui in diebus adolescentiæ meæ, quando secreto Deus erat in tabernaculo meo?
{29:4} I was then just as in the days of my youth, when God was privately in my tabernacle.

{29:5} Quando erat Omnipotens mecum: et in circuitu meo pueri mei?
{29:5} At that time, the Almighty was with me and my children surrounded me.

{29:6} Quando lavabam pedes meos butyro, et petra fundebat mihi rivos olei?
{29:6} Then, I washed my feet with butter, and a boulder poured out rivers of oil for me.

{29:7} Quando procedebam ad portam civitatis, et in platea parabant cathedram mihi?
{29:7} When I went to the gate of the city, or to the main street, they prepared a chair for me.

{29:8} Videbant me iuvenes, et abscondebantur: et senes assurgentes stabant.
{29:8} The youths saw me and hid themselves, and the elders, rising up, remained standing.

~ The verb ‘stabant’ in Latin does not have the same range of meaning as the verb ‘to stand’ in English. The Latin has more of a connotation of ‘remaining’ or ‘standing firm’ or ‘standing still’ or even of ‘withstanding’ something.

{29:9} Principes cessabant loqui, et digitum superponebant ori suo.
{29:9} The leaders stopped talking, and they placed a finder over their mouth.

{29:10} Vocem suam cohibebant duces, et lingua eorum gutturi suo adhærebat.
{29:10} The commanders subdued their voice, and their tongue adhered to their throat.

~ Notice that the civilian leaders, ‘principes,’ are silent, but the military leaders, ‘duces,’ speak with a subdued voice. These two words both refer to some type of leader, but the word ‘dux’ has more of a military connotation.

{29:11} Auris audiens beatificabat me, et oculus videns testimonium reddebat mihi.
{29:11} The ear that heard me, blessed me, and the eye that saw me, gave testimony for me.

{29:12} Eo quod liberassem pauperem vociferantem, et pupillum, cui non esset adiutor.
{29:12} This was because I had freed the poor, who cried out, and the orphan, who had no helper.

{29:13} Benedictio perituri super me veniebat, et cor viduæ consolatus sum.
{29:13} The blessing of him who would have been destroyed came upon me, and I consoled the heart of the widow.

{29:14} Iustitia indutus sum: et vestivi me, sicut vestimento et diademate, iudicio meo.
{29:14} I put on justice, and I clothed myself with my judgment, like a robe and a diadem.

{29:15} Oculus fui cæco, et pes claudo.
{29:15} I was an eye for the blind and a foot for the lame.

{29:16} Pater eram pauperum: et causam quam nesciebam, diligentissime investigabam.
{29:16} I was the father of the poor; and if I lacked knowledge about any case, I investigated very diligently.

{29:17} Conterebam molas iniqui, et de dentibus illius auferebam prædam.
{29:17} I crushed the jaws of the impious, and I took away prey from his teeth.

{29:18} Dicebamque: In nidulo meo moriar, et sicut palma multiplicabo dies.
{29:18} And I said, “I will die in my little nest, and like a palm tree, I will multiply my days.

{29:19} Radix mea aperta est secus aquas, et ros morabitur in messione mea.
{29:19} My root has been spread beside the waters, and the dew will remain with my harvest.

{29:20} Gloria mea semper innovabitur, et arcus meus in manu mea instaurabitur.
{29:20} My glory will always be restored, and my bow will be restored to my hand.”

{29:21} Qui me audiebant, expectabant sententiam, et intenti tacebant ad consilium meum.
{29:21} Those who heard me, expected vindication, and they listened closely in silence to my counsel.

{29:22} Verbis meis addere nihil audebant, et super illos stillabat eloquium meum.
{29:22} To my words, they dared to add nothing, and my eloquence poured over them.

{29:23} Expectabant me sicut pluviam, et os suum aperiebant quasi ad imbrem serotinum.
{29:23} They waited for me as for rain, and they opened their mouth as for belated rains.

{29:24} Siquando ridebam ad eos, non credebant, et lux vultus mei non cadebat in terram.
{29:24} If I had ever laughed at them, they would not have believed it, and the light of my face was not cast down towards the ground.

{29:25} Si voluissem ire ad eos, sedebam primus: cumque sederem quasi rex, circumstante exercitu, eram tamen mœrentium consolator.
{29:25} If I wished to go to them, I sat down first, and, though I sat like a king surrounded by an army, yet I was a comforter to those who mourned.

[Liber Iob 30]
[The Book of Job 30]

{30:1} Nunc autem derident me iuniores tempore, quorum non dignabar patres ponere cum canibus gregis mei:
{30:1} But now, those younger in years scorn me, whose fathers I would not have seen fit to place with the dogs of my flock,

{30:2} Quorum virtus manuum mihi erat pro nihilo, et vita ipsa putabantur indigni.
{30:2} the strength of whose hands was nothing to me, and they were considered unworthy of life itself.

{30:3} Egestate et fame steriles, qui rodebant in solitudine, squallentes calamitate, et miseria.
{30:3} They were barren from poverty and hunger; they gnawed in solitude, layered with misfortune and misery.

{30:4} Et mandebant herbas, et arborum cortices, et radix iuniperorum erat cibus eorum.
{30:4} And they chewed grass and the bark from trees, and the root of junipers was their food.

{30:5} Qui de convallibus ista rapientes, cum singula reperissent, ad ea cum clamore currebant.
{30:5} They took these things from the steep valleys, and when they discovered one of these things, they rushed to the others with a cry.

{30:6} In desertis habitabant torrentium, et in cavernis terræ, vel super glaream.
{30:6} They lived in the parched desert and in caves underground or above the rocks.

{30:7} Qui inter huiuscemodi lætabantur, et esse sub sentibus delicias computabant.
{30:7} They rejoiced among these kinds of things, and they considered it delightful to be under thorns.

{30:8} Filii stultorum et ignobilium, et in terra penitus non parentes.
{30:8} These are the sons of foolish and base men, not even paying any attention to the land.

{30:9} Nunc in eorum canticum versus sum, et factus sum eis in proverbium.
{30:9} Now I become their song, and I have been made into their proverb.

{30:10} Abominantur me, et longe fugiunt a me, et faciem meam conspuere non verentur.
{30:10} They loathe me, and so they flee far from me, and they are not reluctant to spit in my face.

{30:11} Pharetram enim suam aperuit, et afflixit me, et frenum posuit in os meum.
{30:11} For he has opened his quiver and has afflicted me, and he has placed a bridle in my mouth.

{30:12} Ad dexteram orientis calamitates meæ illico surrexerunt: pedes meos subverterunt, et oppresserunt quasi fluctibus semitis suis.
{30:12} Immediately, upon rising, my calamities rise up to the right. They have overturned my feet and have pressed me down along their way like waves.

{30:13} Dissipaverunt itinera mea, insidiati sunt mihi, et prævaluerunt, et non fuit qui ferret auxilium.
{30:13} They have diverted my journeys; they have waited to ambush me, and they have prevailed, and there was no one who might bring help.

{30:14} Quasi rupto muro, et aperta ianua, irruerunt super me, et ad meas miserias devoluti sunt.
{30:14} They have rushed upon me, as when a wall is broken or a gate opened, and they have been pulled down into my miseries.

{30:15} Redactus sum in nihilum: abstulisti quasi ventus desiderium meum: et velut nubes pertransiit salus mea.
{30:15} I have been reduced to nothing. You have taken away my desire like a wind, and my health has passed by like a cloud.

{30:16} Nunc autem in memetipso marcescit anima mea, et possident me dies afflictionis.
{30:16} But now my soul withers within myself, and the days of affliction take hold of me.

{30:17} Nocte os meum perforatur doloribus: et qui me comedunt, non dormiunt.
{30:17} At night, my bone is pierced with sorrows, and those who feed on me, do not sleep.

{30:18} In multitudine eorum consumitur vestimentum meum, et quasi capito tunicæ succinxerunt me.
{30:18} By the sheer number of them my clothing is worn away, and they have closed in on me like the collar of my coat.

{30:19} Comparatus sum luto, et assimilatus sum favillæ et cineri.
{30:19} I have been treated like dirt, and I have been turned into embers and ashes.

{30:20} Clamo ad te, et non exaudis me: sto, et non respicis me.
{30:20} I cry to you, and you do not heed me. I stand up, and you do not look back at me.

{30:21} Mutatus es mihi in crudelem, et in duritia manus tuæ adversaris mihi.
{30:21} You have changed me into hardness, and, with the hardness of your hand, you oppose me.

~ The first part of this verse does not say that God has changed into cruelty, but rather that God has changed Job ‘into hardness’ or ‘to have a hard heart.’ Notice the play on words (which is almost lost by the Latin using two different words, crudelem and duritia, to refer to hardness). God ‘has been changing’ Job into hardness and God has a ‘hard hand.’ In English, we do not use the perfect passive participle nearly as often as it is used in Latin. Therefore, ‘has been changing’ is better rendered as ‘have changed.’ The translation then becomes: “You have changed me into hardness, and, with the hardness of your hand, you have opposed me.”

{30:22} Elevasti me, et quasi super ventum ponens elisisti me valide.
{30:22} You have lifted me up, and, placing me as if on the wind, you have thrown me down powerfully.

{30:23} Scio quia morti trades me, ubi constituta est domus omni viventi.
{30:23} I know that you will hand me over to death, where a home has been established for all the living.

{30:24} Verumtamen non ad consumptionem eorum emittis manum tuam: et si corruerint, ipse salvabis.
{30:24} Truly, then, you do not extend your hand in order to consume them, and if they fall down, you will save them.

{30:25} Flebam quondam super eo, qui afflictus erat, et compatiebatur anima mea pauperi.
{30:25} Once, I wept over him who was afflicted, and my soul had compassion on the poor.

{30:26} Expectabam bona, et venerunt mihi mala: præstolabar lucem, et eruperunt tenebræ.
{30:26} I expected good things, but evil things have come to me. I stood ready for light, yet darkness burst forth.

{30:27} Interiora mea efferbuerunt absque ulla requie, prævenerunt me dies afflictionis.
{30:27} My insides have seethed, without any rest, for the days of affliction have prevented it.

{30:28} Mœrens incedebam, sine furore, consurgens, in turba clamabam.
{30:28} I went forth mourning, without anger, and rising up, I cried out in confusion.

{30:29} Frater fui draconum, et socius struthionum.
{30:29} I was the brother of snakes, and the companion of ostriches.

{30:30} Cutis mea denigrata est super me, et ossa mea aruerunt præ caumate.
{30:30} My skin has become blackened over me, and my bones have dried up because of the heat.

{30:31} Versa est in luctum cithara mea, et organum meum in vocem flentium.
{30:31} My harp has been turned into mourning, and my pipes have been turned into a voice of weeping.

[Liber Iob 31]
[The Book of Job 31]

{31:1} Pepigi fœdus cum oculis meis ut ne cogitarem quidem de virgine.
{31:1} I reached an agreement with my eyes, that I would not so much as think about a virgin.

{31:2} Quam enim partem haberet in me Deus desuper, et hereditatem Omnipotens de excelsis?
{31:2} For what portion should God from above hold for me, and what inheritance should the Almighty from on high keep?

{31:3} Numquid non perditio est iniquo, et alienatio operantibus iniustitiam?
{31:3} Is not destruction held for the wicked and repudiation kept for those who work injustice?

{31:4} Nonne ipse considerat vias meas, et cunctos gressus meos dinumerat?
{31:4} Does he not examine my ways and number all my steps?

{31:5} Si ambulavi in vanitate, et festinavit in dolo pes meus:
{31:5} If I have walked in vanity, or if my foot has hurried towards deceitfulness,

{31:6} Appendat me in statera iusta, et sciat Deus simplicitatem meam.
{31:6} let him weigh me in a just balance, and let God know my simplicity.

{31:7} Si declinavit gressus meus de via, et si secutum est oculos meos cor meum, et si manibus meis adhæsit macula:
{31:7} If my steps have turned aside from the way, or if my heart has followed my eyes, or if a blemish has clung to my hands,

~ The Latin word ‘et’ is usually translated as ‘and,’ but in this and certain other contexts, it clearly means ‘or.’ Job is not saying: ‘If I have done all three of these things,’ but rather, ‘If I have done any one of these things.’ Therefore, the translation is ‘or’ not ‘and.’

{31:8} Seram, et alium comedat: et progenies mea eradicetur.
{31:8} then may I sow, and let another consume, and let my offspring be eradicated.

{31:9} Si deceptum est cor meum super muliere, et si ad ostium amici mei insidiatus sum:
{31:9} If my heart has been deceived over a woman, or if I have waited in ambush at my friend’s door,

{31:10} Scortum alterius sit uxor mea, et super illam incurventur alii.
{31:10} then let my wife be the harlot of another, and let other men lean over her.

{31:11} Hoc enim nefas est, et iniquitas maxima.
{31:11} For this is a crime and a very great injustice.

{31:12} Ignis est usque ad perditionem devorans, et omnia eradicans genimina.
{31:12} It is a fire devouring all the way to perdition, and it roots out all that springs forth.

{31:13} Si contempsi subire iudicium cum servo meo, et ancilla mea, cum disceptarent adversum me:
{31:13} If I have despised being subject to judgment with my servant or my maid, when they had any complaint against me,

{31:14} Quid enim faciam cum surrexerit ad iudicandum Deus? et cum quæsierit, quid respondebo illi?
{31:14} then what will I do when God rises to judge, and, when he inquires, how will I respond to him?

{31:15} Numquid non in utero fecit me qui et illum operatus est: et formavit me in vulva unus?
{31:15} Is not he who created me in the womb, also he who labored to make him? And did not one and the same form me in the womb?

~ The word ‘utero’ is more general in meaning in Latin than the word ‘uterus’ is in English. The Latin ‘utero’ can refer to a male’s abdomen or to a woman’s womb. So, why does the Latin use two words, utero and vulva, and two questions (or a two-part question) to ask the same thing? Because the masculine singular word utero refers, not to the womb, but to the father’s (not well understood during Job’s day) genitive capability, and the word vulva refers to the mother’s genitive capability.

{31:16} Si negavi, quod volebant, pauperibus, et oculos viduæ expectare feci:
{31:16} If I have denied the poor what they wanted and have made the eyes of the widow wait;

{31:17} Si comedi buccellam meam solus, et non comedit pupillus ex ea:
{31:17} if I have eaten my morsel of food alone, while orphans have not eaten from it;

{31:18} (Quia ab infantia mea crevit mecum miseratio: et de utero matris meæ egressa est mecum.)
{31:18} (for from my infancy mercy grew with me, and it came out with me from my mother’s womb;)

{31:19} Si despexi pereuntem, eo quod non habuerit indumentum, et absque operimento pauperem:
{31:19} if I have looked down on him who was perishing because he had no clothing and the poor without any covering,

{31:20} Si non benedixerunt mihi latera eius, et de velleribus ovium mearum calefactus est:
{31:20} if his sides have not blessed me, and if he were not warmed with the fleece of my sheep;

{31:21} Si levavi super pupillum manum meam, etiam cum viderem me in porta superiorem:
{31:21} if I have lifted up my hand over an orphan, even when it might seem to me that I have the advantage over him at the gate;

{31:22} Humerus meus a iunctura sua cadat, et brachium meum cum suis ossibus confringatur.
{31:22} then may my shoulder fall from its joint, and may my arm, with all its bones, be broken.

{31:23} Semper enim quasi tumentes super me fluctus timui Deum, et pondus eius ferre non potui.
{31:23} For I have always feared God, like waves flowing over me, whose weight I was unable to bear.

{31:24} Si putavi aurum robur meum, et obrizo dixi: Fiducia mea.
{31:24} If I have considered gold to be my strength, or if I have called purified gold ‘my Trust;’

{31:25} Si lætatus sum super multis divitiis meis, et quia plurima reperit manus mea.
{31:25} if I have rejoiced over my great success, and over the many things my hand has obtained;

{31:26} Si vidi solem cum fulgeret, et lunam incedentem clare:
{31:26} if I gazed upon the sun when it shined and the moon advancing brightly,

{31:27} Et lætatum est in abscondito cor meum, et osculatus sum manum meam ore meo.
{31:27} so that my heart rejoiced in secret and I kissed my hand with my mouth,

{31:28} Quæ est iniquitas maxima, et negatio contra Deum altissimum.
{31:28} which is a very great iniquity and a denial against the most high God;

{31:29} Si gavisus sum ad ruinam eius, qui me oderat, et exultavi quod invenisset eum malum.
{31:29} if I have been glad at the ruin of him who hated me and have exulted that evil found him,

{31:30} Non enim dedi ad peccandum guttur meum, ut expeterem maledicens animam eius.
{31:30} for I have not been given my throat to sin by asking for a curse on his soul;

{31:31} Si non dixerunt viri tabernaculi mei: Quis det de carnibus eius ut saturemur:
{31:31} if the men around my tabernacle have not said: “He might give us some of his food, so that we will be filled,”

~ Job is listing sinful things that he has not done, so this good deed is spoken of in the negative: ‘Si non dixerunt....’ The good deed is that any men who came around his tabernacle (or tent or home) knew that they might obtain food from him if they were hungry. The Latin is here translated loosely, because a strict literal translation would be more difficult to understand. Here ‘carnibus’ does not specifically refer to meat (or flesh), but to food or a meal. Notice that ‘Quis’ is not to be understood as the word ‘Who’ introducing a question, but as a pronoun, better translated as ‘He’ than as ‘Who.’ Latin uses ‘quis’ as a pronoun in a way that English rarely uses the word ‘who.’ The quote here, beginning with ‘Quis’ could be translated as a question, but it is more clearly understood in its proper meaning when translated as a statement. The hungry knew that they could count on Job for food when they were hungry. Notice also that the genitive ‘tabernaculi mei,’ referring to ‘viri’ does not connotate possession (the men of my tabernacle), for the next verse clearly indicates that these men are foreigners or travelers, not the men working or living at Job’s home. The genitive case can occasionally mean ‘among’ or ‘around’ rather than ‘of.’

{31:32} Foris non mansit peregrinus, ostium meum viatori patuit.
{31:32} for the foreigner did not remain at the door, my door was open to the traveler;

{31:33} Si abscondi quasi homo peccatum meum, et celavi in sinu meo iniquitatem meam.
{31:33} if, as man does, I have hidden my sin and have concealed my iniquity in my bosom;

{31:34} Si expavi ad multitudinem nimiam, et despectio propinquorum terruit me: et non magis tacui, nec egressus sum ostium.
{31:34} if I became frightened by an excessive crowd, and the disrespect of close relatives alarmed me, so that I would much rather have remained silent or have gone out the door;

{31:35} Quis mihi tribuat auditorem, ut desiderium meum audiat Omnipotens: et librum scribat ipse qui iudicat.
{31:35} then, would he grant me a hearing, so that the Almighty would listen to my desire, and he who judges would himself write a book,

~ Again, the word ‘quis’ in Latin does not always mean ‘who,’ even when used in a question. In this case, Job is referring to all of the previous ‘if...’ propositions, saying, if all of these faults had been found in Job, would He still grant Job a favorable hearing and a clear vindication? No, He would not. ‘Quis’ is here used as a pronoun referring to God.

{31:36} Ut in humero meo portem illum, et circumdem illum quasi coronam mihi?
{31:36} which I would then carry on my shoulder and wrap around me like a crown?

{31:37} Per singulos gradus meos pronunciabo illum, et quasi principi offeram eum.
{31:37} With each of my steps, I would pronounce and offer it, as if to a prince.

{31:38} Si adversum me terra mea clamat, et cum ipsa sulci eius deflent:
{31:38} So, if my land cries out against me, and if its furrows weep with it,

{31:39} Si fructus eius comedi absque pecunia, et animam agricolarum eius afflixi:
{31:39} if I have used its fruits for nothing but money and have afflicted the souls of its tillers,

~ This verse does not say: ‘if I have eaten of its fruits without money,’ but rather: ‘if I have used its fruits for nothing except money.’ The first translation does not make any sense. The second translation makes sense and fits with the theme of this part of the Book of Job, wherein Job lists the faults he doesn’t have. The word ‘comedi’ can refer to eating, but it can also refer to other kinds of consuming or the using of something. The word ‘absque’ can be translated as ‘without,’ but it can also mean ‘except for’ or ‘nothing but.’ Job is saying that it would be a sin to use the land as nothing but a source of money for himself.

{31:40} Pro frumento oriatur mihi tribulus, et pro hordeo spina. (Finita sunt verba Iob.)
{31:40} then, may thistles spring forth for me instead of grain, and thorns instead of barley. (This ended the words of Job.)

[Liber Iob 32]
[The Book of Job 32]

{32:1} Omiserunt autem tres viri isti respondere Iob, eo quod iustus sibi videretur.
{32:1} But these three men ceased to answer Job, because he considered himself justified.

{32:2} Et iratus, indignatusque est Eliu filius Barachel Buzites, de cognatione Ram: iratus est autem adversum Iob, eo quod iustum se esse diceret coram Deo.
{32:2} And Eliu the son of Barachel the Buzite, of the kindred of Ram, was angry and indignant. But he was angry against Job because he described himself to be just in the presence of God.

{32:3} Porro adversum amicos eius indignatus est, eo quod non invenissent responsionem rationabilem, sed tantummodo condemnassent Iob.
{32:3} Moreover, he was indignant with his friends because they had not found a reasonable response, except in so far as they condemned Job.

{32:4} Igitur Eliu expectavit Iob loquentem: eo quod seniores essent qui loquebantur.
{32:4} Therefore, Eliu waited while Job was talking, for these were his elders that were speaking.

{32:5} Cum autem vidisset quod tres respondere non potuissent, iratus est vehementer.
{32:5} But when he saw that these three were not able to respond, he was extremely angry.

{32:6} Respondensque Eliu filius Barachel Buzites, dixit: Iunior sum tempore, vos autem antiquiores, idcirco demisso capite, veritus sum vobis indicare meam sententiam.
{32:6} And so Eliu the son of Barachel the Buzite responded by saying: I am younger in years, and you are more ancient; therefore, I kept my head low, for I was afraid to reveal to you my opinion.

{32:7} Sperabam enim quod ætas prolixior loqueretur, et annorum multitudo doceret sapientiam.
{32:7} For I had hoped that greater age would speak, and that a multitude of years would teach wisdom.

{32:8} Sed, ut video, spiritus est in hominibus, et inspiratio Omnipotentis dat intelligentiam.
{32:8} But I see now that there is only breath in men, and that it is the inspiration of the Almighty that gives understanding.

~ The word ‘spiritus’ should not be capitalized here, as if it referred to the Spirit of God. The word ‘spiritus’ refers to the breath, or the breath of life, or life, or spirit. It does not refer to the soul, however. The ancient view of the human person was: body, breath of life (spiritus), and soul (anima). Here Eliu is saying that there is only breath or wind in men, and that, if any man has understanding, it is a gift from God.

{32:9} Non sunt longævi sapientes, nec senes intelligunt iudicium.
{32:9} The wise are not the aged, nor do the elders understand judgment.

{32:10} Ideo dicam: Audite me, ostendam vobis etiam ego meam sapientiam.
{32:10} Therefore, I will speak. Listen to me, and so I will show you my wisdom.

{32:11} Expectavi enim sermones vestros, audivi prudentiam vestram, donec disceptaremini sermonibus:
{32:11} For I have endured your words; I have paid attention to your deliberations, while you were being argumentative with words.

{32:12} Et donec putabam vos aliquid dicere, considerabam: sed, ut video, non est qui possit arguere Iob, et respondere ex vobis sermonibus eius.
{32:12} And as long as I supposed that you were saying something, I considered; but now I see that there is none of you that is able to argue with Job and to respond to his words.

{32:13} Ne forte dicatis: Invenimus sapientiam: Deus proiecit eum, non homo.
{32:13} So that you will not say, “We have found wisdom,” God has thrown him down, not man.

~ The expression ‘ne forte’ can be translated as ‘lest,’ but it has a negative connotation in Latin. So a better translation would preserve that negation. The quotation here is only two words: “Invenimus sapientiam.” And the last part explains that God chose to defeat Job through a young man (Eliu), so that it could be seen that such wisdom must have come from God, not man.

{32:14} Nihil locutus est mihi, et ego non secundum sermones vestros respondebo illi.
{32:14} He has said nothing to me, and I will not respond to him according to your words.

{32:15} Extimuerunt, nec responderunt ultra, abstuleruntque a se eloquia.
{32:15} Then they were filled with dread, and so they no longer responded, and they withdrew from their speechmaking.

{32:16} Quoniam igitur expectavi, et non sunt locuti: steterunt, nec ultra responderunt:
{32:16} Therefore, because I have waited and they have not been speaking, for they stood firm and did not respond at all,

~ The word ‘steterunt’ in this context does not refer to standing, but to remaining or persevering, i.e. ‘they stood firm’ in their refusal to respond. Notice that Eliu is now addressing Job, so that he calls the others ‘they.’ The previous verse, 32:15, is not a quote of Eliu speaking, but is used to separate the section where Eliu addresses the three men from the section where Eliu addresses Job.

{32:17} Respondebo et ego partem meam, et ostendam scientiam meam.
{32:17} I also will answer in my turn, and I will reveal my knowledge.

{32:18} Plenus sum enim sermonibus, et coarctat me spiritus uteri mei.
{32:18} For I am full of words, and the feeling in my gut inspires me.

{32:19} En venter meus quasi mustum absque spiraculo, quod lagunculas novas disrumpit.
{32:19} Yes, my stomach is like fermenting wine without a vent, which bursts the new containers.

{32:20} Loquar, et respirabo paululum: aperiam labia mea, et respondebo.
{32:20} I should speak, but I will also breathe a little; I will open my lips, and I will answer.

{32:21} Non accipiam personam viri, et Deum homini non æquabo.
{32:21} I will not esteem the reputation of a man, and I will not equate God with man.

{32:22} Nescio enim quamdiu subsistam, et si post modicum tollat me Factor meus.
{32:22} For I do not know how long I will continue, and whether, after a while, my Maker might take me away.

[Liber Iob 33]
[The Book of Job 33]

{33:1} Audi igitur Iob eloquia mea, et omnes sermones meos ausculta.
{33:1} Therefore, hear my speeches, Job, and listen to all my words.

{33:2} Ecce aperui os meum, loquatur lingua mea in faucibus meis.
{33:2} Behold, I have opened my mouth; let my tongue speak along with my throat.

{33:3} Simplici corde meo sermones mei, et sententiam puram labia mea loquentur.
{33:3} My words are from my simple heart, and my lips will speak a pure judgment.

{33:4} Spiritus Dei fecit me, et spiraculum Omnipotentis vivificavit me.
{33:4} The Spirit of God made me, and the breath of the Almighty gave me life.

{33:5} Si potes, responde mihi, et adversus faciem meam consiste.
{33:5} If you can, answer me, and oppose me to my face.

{33:6} Ecce, et me sicut et te fecit Deus, et de eodem luto ego quoque formatus sum.
{33:6} Behold, God has made me, just as he also has made you, and I, likewise, have been formed of the same clay.

{33:7} Verumtamen miraculum meum non te terreat, et eloquentia mea non sit tibi gravis.
{33:7} So, truly, do not let my wonders terrify you, and do not let my eloquence be burdensome to you.

{33:8} Dixisti ergo in auribus meis, et vocem verborum tuorum audivi:
{33:8} For you have spoken in my hearing, and I have heard the voice of your words, saying:

{33:9} Mundus sum ego, et absque delicto: immaculatus, et non est iniquitas in me.
{33:9} “I am clean and without sin; I am immaculate, and there is no iniquity in me.

{33:10} Quia querelas in me reperit, ideo arbitratus est me inimicum sibi.
{33:10} Yet he has discovered blame in me, and so he has treated me like his enemy.

{33:11} Posuit in nervo pedes meos, custodivit omnes semitas meas.
{33:11} He has put my feet in fetters; he has kept watch over all my ways.”

{33:12} Hoc est ergo, in quo non es iustificatus: respondebo tibi, quia maior sit Deus homine.
{33:12} Therefore, it is for this reason that you have not been justified. For I tell you that God is greater than man.

{33:13} Adversus eum contendis quod non ad omnia verba responderit tibi?
{33:13} Do you contend against him because he has not responded to all of your words?

{33:14} Semel loquitur Deus, et secundo idipsum non repetit.
{33:14} God speaks once, and he does not repeat the same thing a second time.

{33:15} Per somnium in visione nocturna, quando irruit sopor super homines, et dormiunt in lectulo:
{33:15} Through a dream in a vision of the night, when a deep sleep falls over men, and they are sleeping in their beds,

{33:16} Tunc aperit aures virorum, et erudiens eos instruit disciplina,
{33:16} then, he opens the ears of men, and, educating them, he teaches discipline,

{33:17} Ut avertat hominem ab his, quæ facit, et liberet eum de superbia:
{33:17} so that he may divert a man from the things that he is doing, and may free him from pride,

{33:18} Eruens animam eius a corruptione: et vitam illius, ut non transeat in gladium.
{33:18} rescuing his soul from corruption and his life from passing away by the sword.

{33:19} Increpat quoque per dolorem in lectulo, et omnia ossa eius marcescere facit.
{33:19} Likewise, he rebukes by sorrow in bed, and he causes all of his bones to become weak.

{33:20} Abominabilis ei fit in vita sua panis, et animæ illius cibus ante desiderabilis.
{33:20} Bread becomes abominable to him in his life, and, to his soul, the meat which before he desired.

~ There are a number of verses in Job that refer to the time of the Antichrist. This verse refers to the abomination of desolation, which is a perverse imitation of the Most Holy Eucharist.

{33:21} Tabescet caro eius, et ossa, quæ tecta fuerant, nudabuntur.
{33:21} His body will waste away, and his bones, which had been covered, will be revealed.

{33:22} Appropinquavit corruptioni anima eius, et vita illius mortiferis.
{33:22} His soul has approached corruption, and his life has drawn near to what is deadly.

{33:23} Si fuerit pro eo Angelus loquens, unus de millibus, ut annuntiet hominis æquitatem:
{33:23} If there were an angel speaking for him, one among thousands, to declare the fairness of the man,

{33:24} Miserebitur eius, et dicet: Libera eum, ut non descendat in corruptionem: inveni in quo ei propitier.
{33:24} he will have mercy on him, and he will say, “Free him, so that he will not descend to destruction. I have found a reason to be favorable to him.

{33:25} Consumpta est caro eius a suppliciis, revertatur ad dies adolescentiæ suæ.
{33:25} His body is consumed by suffering. Let him return to the days of his youth.”

{33:26} Deprecabitur Deum, et placabilis ei erit: et videbit faciem eius in iubilo, et reddet homini iustitiam suam.
{33:26} He will beg pardon from God, and he will be soothing to him; and he will look upon his face in jubilation, and he will restore his justice to man.

~ This verse in Latin uses so many pronouns, it is difficult to determine which refer to God and which to man. But the verse has a certain symmetry or pattern that reveals its meaning: the man acts towards God and God responds towards the man; then the man acts again towards God and God again responds towards the man.

{33:27} Respiciet homines, et dicet: Peccavi, et vere deliqui, et, ut eram dignus, non recepi.
{33:27} He will consider mankind, and he will say: “I have sinned and truly I have offended, yet I was not treated as I deserved.”

{33:28} Liberavit animam suam ne pergeret in interitum, sed vivens lucem videret.
{33:28} He has freed his soul from continuing into destruction, so that, in living, it may see the light.

{33:29} Ecce, hæc omnia operatur Deus tribus vicibus per singulos:
{33:29} Behold, all these things God works three times within each one,

{33:30} Ut revocet animas eorum a corruptione, et illuminet luce viventium.
{33:30} so that he may revive their souls from corruption and enlighten them with the light of life.

{33:31} Attende Iob, et audi me: et tace, dum loquor.
{33:31} Pay attention Job, and listen to me; and remain silent, while I speak.

{33:32} Si autem habes quod loquaris, responde mihi, loquere: volo enim, te apparere iustum.
{33:32} Yet, if you have anything to say, answer me and speak, for I want you to be treated justly.

{33:33} Quod si non habes, audi me: tace, et docebo te sapientiam.
{33:33} But if you do not have anything to say, then listen to me. Be quiet and I will teach you wisdom.

[Liber Iob 34]
[The Book of Job 34]

{34:1} Pronuntians itaque Eliu, etiam hæc locutus est:
{34:1} After proclaiming these things, Eliu now had this to say:

{34:2} Audite sapientes verba mea, et eruditi auscultate me:
{34:2} May the wise hear my words, and may the educated listen to me.

{34:3} Auris enim verba probat, et guttur escas gustu diiudicat.
{34:3} For the ear examines words, and the mouth discerns foods by the taste.

{34:4} Iudicium eligamus nobis, et inter nos videamus quid sit melius.
{34:4} Let us choose judgment for ourselves, and let us consider among ourselves what is best.

{34:5} Quia dixit Iob: Iustus sum, et Deus subvertit iudicium meum.
{34:5} For Job has said: “I am just, yet God has subverted my judgment.

{34:6} In iudicando enim me, mendacium est: violenta sagitta mea absque ullo peccato.
{34:6} For, within my judgment, there is a lie: my vehement barbs are without any sin.”

{34:7} Quis est vir ut est Iob, qui bibit subsannationem quasi aquam:
{34:7} What man is there that is like Job, who drinks up derision as if it were water,

{34:8} Qui graditur cum operantibus iniquitatem, et ambulat cum viris impiis?
{34:8} who accompanies those who work iniquity, and who walks with impious men?

{34:9} Dixit enim: Non placebit vir Deo, etiam si cucurrerit cum eo.
{34:9} For he has said, “Man will not please God, even if he should travel with him.”

{34:10} Ideo viri cordati audite me, absit a Deo impietas, et ab Omnipotente iniquitas.
{34:10} Therefore, prudent men, hear me: impiety is far from God, and iniquity is far from the Almighty.

{34:11} Opus enim hominis reddet ei, et iuxta vias singulorum restituet eis.
{34:11} For he will restore to man his works, and according to the ways of each, he will repay them.

{34:12} Vere enim Deus non condemnabit frustra, nec Omnipotens subvertet iudicium.
{34:12} For truly, God will not condemn in vain, nor will the Almighty repudiate judgment.

{34:13} Quem constituit alium super terram? aut quem posuit super orbem, quem fabricatus est?
{34:13} What other is established over the earth? Or whom has he placed over the world, which he made?

{34:14} Si direxerit ad eum cor suum, spiritum illius et flatum ad se trahet.
{34:14} But, if he directs his heart towards him, he will draw his spirit and breath to himself.

{34:15} Deficiet omnis caro simul, et homo in cinerem revertetur.
{34:15} All flesh will fail together, and man will return to ashes.

{34:16} Si habes ergo intellectum, audi quod dicitur, et ausculta vocem eloquii mei.
{34:16} Therefore, if you have understanding, hear what is said, and heed the sound of my eloquence.

{34:17} Numquid qui non amat iudicium, sanari potest? et quomodo tu eum, qui iustus est, in tantum condemnas?
{34:17} Is he that does not love judgment able to be corrected? And how can you so greatly condemn him who is just?

{34:18} Qui dicit regi, apostata: qui vocat duces impios:
{34:18} He says to the king, “You are an apostate.” He calls commanders impious.

{34:19} Qui non accipit personas principum: nec cognovit tyrannum, cum disceptaret contra pauperum: opus enim manuum eius sunt universi.
{34:19} He does not accept the reputation of leaders; nor does he recognize the tyrant as he contends against the poor. For all are the work of his hands.

{34:20} Subito morientur, et in media nocte turbabuntur populi, et pertransibunt, et auferent violentum absque manu.
{34:20} They will die suddenly, and the people will be troubled in the middle of the night, but they will pass through it, and the violent will be taken away without a hand.

~ In the Bible, the expression, ‘without a hand’ (absque manu) generally refers to situations where God accomplishes something without making use of human intervention, i.e. by angelic or divine intervention. In this verse, they take away the violent without human assistance. They could refer to angels, but since the subject of the sentence is not specified, the translation avoids specifying the subject by converting the phrase to passive tense.

~ This verse refers to the Three Days of Darkness, when many will die, and many will be troubled in the midst of darkness (or, in the middle of night), but they will survive and pass through the darkness, and then they will find that the violent have been taken away without human intervention, without a hand.

{34:21} Oculi enim eius super vias hominum, et omnes gressus eorum considerat.
{34:21} For his eyes are upon the ways of men, and he examines all of their steps.

{34:22} Non sunt tenebræ, et non est umbra mortis, ut abscondantur ibi qui operantur iniquitatem.
{34:22} There is no darkness and no shadow of death, where those who work iniquity may be hidden.

{34:23} Neque enim ultra in hominis potestate est, ut veniat ad Deum in iudicium.
{34:23} For it is no longer within the power of man to enter into judgment with God.

{34:24} Conteret multos, et innumerabiles, et stare faciet alios pro eis.
{34:24} He will break into many innumerable pieces, and he will cause others to stand up in their place.

{34:25} Novit enim opera eorum: et idcirco inducet noctem, et conterentur.
{34:25} For he knows their works, and, as a result, he will bring the night, and they will be crushed.

{34:26} Quasi impios percussit eos in loco videntium.
{34:26} Just as the impious do, he has struck them in a place where they can be seen.

~ Or, “Just as the impious do, he has struck them in plain view.” The impious strike others unjustly in plain view, for they have such influence over society that they can strike and not be held accountable themselves. But God will strike them in the same way, in plain view of the whole world.

{34:27} Qui quasi de industria recesserunt ab eo, et omnes vias eius intelligere noluerunt:
{34:27} They, as if with great diligence, have withdrawn from him, and they refused to understand all his ways,

{34:28} Ut pervenire facerent ad eum clamorem egeni, et audiret vocem pauperum.
{34:28} so that they caused the outcry of the needy to reach him, and he heard the voice of the poor.

{34:29} Ipso enim concedente pacem, quis est qui condemnet? ex quo absconderit vultum, quis est qui contempletur eum et super gentes et super omnes homines?
{34:29} For, when he grants peace, who is there that can condemn? When he hides his face, who is there that can contemplate him, either among the nations, or among all men?

{34:30} Qui regnare facit hominem hypocritam propter peccata populi.
{34:30} He causes a hypocritical man to reign because of the sins of the people.

{34:31} Quia ergo ego locutus sum ad Deum, te quoque non prohibebo.
{34:31} Therefore, since I have been speaking about God, I will not prevent you from doing the same.

{34:32} Si erravi, tu doce me: si iniquitatem locutus sum, ultra non addam.
{34:32} If I have erred, you may teach me; if I have spoken unfairly, I will add no more.

{34:33} Numquid a te Deus expetit eam, quia displicuit tibi? tu enim cœpisti loqui, et non ego: quod si quid nosti melius, loquere.
{34:33} Does God require this of you because it is displeasing to you? For you were the first to speak, and not I. But if you know something better, speak.

{34:34} Viri intelligentes loquantur mihi, et vir sapiens audiat me.
{34:34} Let men of understanding speak to me, and let a wise man listen to me.

{34:35} Iob autem stulte locutus est, et verba illius non sonant disciplinam.
{34:35} But Job has been speaking foolishly, and his words contain unsound teaching.

{34:36} Pater mi, probetur Iob usque ad finem: ne desinas ab homine iniquitatis.
{34:36} My father, let Job be tested even to the end; may you not retreat from a man of iniquity.

{34:37} Quia addit super peccata sua blasphemiam, inter nos interim constringatur: et tunc ad iudicium provocet sermonibus suis Deum.
{34:37} For he adds blasphemy on top of his sins; nevertheless, let him be constrained to be among us, and then let him provoke God to judgment with his speeches.

[Liber Iob 35]
[The Book of Job 35]

{35:1} Igitur Eliu hæc rursum locutus est:
{35:1} After this, Eliu again spoke in this way:

{35:2} Numquid æqua tibi videtur tua cogitatio, ut diceres: Iustior sum Deo?
{35:2} Does it seem right to you in your thoughts, that you should say, “I am more just than God?”

{35:3} Dixisti enim: Non tibi placet quod rectum est: vel quid tibi proderit, si ego peccavero?
{35:3} For you said, “Having done what is right does not please you,” and, “How will it benefit you, if I sin?”

~ The word ‘vel’ is usually translated as ‘or,’ and the word ‘et’ is usually translated as ‘and.’ However, sometimes the meaning of these Latin words is best expressed by translating ‘vel’ as ‘and,’ and by translating ‘et’ as ‘or.’

{35:4} Itaque ego respondebo sermonibus tuis, et amicis tuis tecum.
{35:4} And so, I will respond to your words, and to your friends who are with you.

{35:5} Suspice cælum et intuere, et contemplare æthera quod altior te sit.
{35:5} Look up towards heaven and consider; also, think about the sky, which is higher than you.

{35:6} Si peccaveris, quid ei nocebis? et si multiplicatæ fuerint iniquitates tuæ, quid facies contra eum?
{35:6} If you sin, how will it hurt him? And if your iniquities are multiplied, what will you do against him?

{35:7} Porro si iuste egeris, quid donabis ei, aut quid de manu tua accipiet?
{35:7} Furthermore, if you act justly, what will you give him, or what will he receive from your hand?

{35:8} Homini, qui similis tui est, nocebit impietas tua: et filium hominis adiuvabit iustitia tua.
{35:8} Your impiety may hurt a man who is like you, though your justice may help the son of the man.

{35:9} Propter multitudinem calumniatorum clamabunt: et eiulabunt propter vim brachii tyrannorum.
{35:9} Because of the multitude of false accusers, they will cry out; and they will lament because of the strong arm of the tyrants.

{35:10} Et non dixit: Ubi est Deus, qui fecit me, qui dedit carmina in nocte,
{35:10} Yet he has not said: “Where is God, who made me, who has given songs in the night,

{35:11} Qui docet nos super iumenta terræ, et super volucres cæli erudit nos?
{35:11} who teaches us in addition to the beasts of the earth, and who educates us along with the birds of the air?”

{35:12} Ibi clamabunt, et non exaudiet, propter superbiam malorum.
{35:12} There they will cry, and he will not heed them, because of the arrogance of the wicked.

{35:13} Non ergo frustra audiet Deus, et Omnipotens causas singulorum intuebitur.
{35:13} Therefore, God does not hear in vain, and the Almighty will look into each and every case.

{35:14} Etiam cum dixeris: Non considerat: iudicare coram illo, et expecta eum.
{35:14} And so, when you say, “He does not examine,” be judged before him, but wait for him.

{35:15} Nunc enim non infert furorem suum, nec ulciscitur scelus valde.
{35:15} For, at the present time, he does not bring forth his fury, nor does he punish sin exceedingly.

{35:16} Ergo Iob frustra aperit os suum, et absque scientia verba multiplicat.
{35:16} Therefore, Job has opened his mouth in vain and has multiplied words without knowledge.

[Liber Iob 36]
[The Book of Job 36]

{36:1} Addens quoque Eliu, hæc locutus est:
{36:1} Continuing in a similar manner, Eliu had this to say:

{36:2} Sustine me paululum, et indicabo tibi: adhuc enim habeo quod pro Deo loquar.
{36:2} Bear with me for a little while and I will show you; for I have still more to say in favor of God.

{36:3} Repetam scientiam meam a principio, et operatorem meum probabo iustum.
{36:3} I will review my knowledge from the beginning, and I will prove my Maker to be just.

{36:4} Vere enim absque mendacio sermones mei, et perfecta scientia probabitur tibi.
{36:4} For truly my words are without any falsehood and perfect knowledge will be proven to you.

{36:5} Deus potentes non abiicit, cum et ipse sit potens.
{36:5} God does not abandon the powerful, for he himself is also powerful.

{36:6} Sed non salvat impios, et iudicium pauperibus tribuit.
{36:6} But he does not save the impious, though he grants judgment to the poor.

{36:7} Non auferet a iusto oculos suos, et reges in solio collocat in perpetuum, et illi eriguntur.
{36:7} He will not take his eyes away from the just, and he continually establishes kings on their throne, and they are exalted.

{36:8} Et si fuerint in catenis, et vinciantur funibus paupertatis.
{36:8} And, if they are in captivity, or are bound with the chains of poverty,

{36:9} Indicabit eis opera eorum, et scelera eorum, quia violenti fuerunt.
{36:9} he will reveal to them their works, as well as their sinfulness, in that they were violent.

{36:10} Revelabit quoque aurem eorum, ut corripiat: et loquetur, ut revertantur ab iniquitate.
{36:10} Likewise, he will open their ears to his correction, and he will speak to them, so that they may return from iniquity.

{36:11} Si audierint et observaverint, complebunt dies suos in bono, et annos suos in gloria:
{36:11} If they listen and obey, they will fill their days with goodness and complete their years in glory.

~ The word ‘complebunt’ can mean to fill or to complete. The verse is translated somewhat loosely, such that both meanings are used: fill up their days and complete their years.

{36:12} Si autem non audierint, transibunt per gladium, et consumentur in stultitia.
{36:12} But if they will not listen, they will pass away by the sword and will be consumed by foolishness.

{36:13} Simulatores et callidi provocant iram Dei, neque clamabunt cum vincti fuerint.
{36:13} The false and the crafty provoke the wrath of God, yet they do not cry out to him when they are chained.

~ The word ‘clamabunt’ means to cry out or to call on the name of someone; in this context, it means that they will not cry out to God, even when they are in chains.

{36:14} Morietur in tempestate anima eorum, et vita eorum inter effeminatos.
{36:14} Their soul will die in a storm, and their life, among the unmanly.

{36:15} Eripiet de angustia sua pauperem, et revelabit in tribulatione aurem eius.
{36:15} He will rescue the poor from his anguish, and he will open his ear during tribulation.

{36:16} Igitur salvabit te de ore angusto latissime, et non habente fundamentum subter se: requies autem mensæ tuæ erit plena pinguedine.
{36:16} Therefore, he will save you from the narrow mouth very widely, even though it has no foundation under it. Moreover, your respite at table will be full of fatness.

~ There is a play on words here: ‘he will save you from the narrow mouth very widely....’ The mouth of oppression is narrow (hard to escape from), but the salvation from God is very wide (easy to obtain). This play on words is lost if the verse is translated less literally: ‘he will save you from oppression very abundantly....’

~ The meaning of this verse is obscure. God will save you from an oppression that is hard to escape from. He will do so very widely (perhaps this means geographically, i.e. over all the earth; or perhaps it means that it will be a wide road, i.e. an easy to follow salvation). And God will save without regard to the lack of foundation under ‘it,’ referring to the salvation, i.e. it will seem as if that by which God saves has no dependable foundation.

~ The last part of the verse means that, during the respite that follows, you will have abundance (fatness) at your table. The literal translation would be ‘and the respite of your table will be full of fatness.’ But the meaning is that both the respite and the table are ‘yours.’ So the verse can also be correctly translated as: ‘and your respite at table....’

{36:17} Causa tua quasi impii iudicata est, causam iudiciumque recipies.
{36:17} Your case has been judged like that of the impious; you will withdraw your plea and your judgment.

{36:18} Non te ergo superet ira, ut aliquem opprimas: nec multitudo donorum inclinet te.
{36:18} Therefore, do not let anger overwhelm you so that you oppress another; neither should you allow a multitude of gifts to influence you.

{36:19} Depone magnitudinem tuam absque tribulatione, et omnes robustos fortitudine.
{36:19} Lay down your greatness without distress, and put aside all of your power with courage.

~ The last phrase is a play off of the first phrase; it could be reworded this way: ‘lay down your greatness and all of your power, with courage and without distress.’

{36:20} Ne protrahas noctem, ut ascendant populi pro eis.
{36:20} Do not prolong the night, even if people rise on their behalf.

{36:21} Cave ne declines ad iniquitatem: hanc enim cœpisti sequi post miseriam.
{36:21} Be careful that you do not turn to iniquity; for, after your misery, you have begun to follow this.

{36:22} Ecce, Deus excelsus in fortitudine sua, et nullus ei similis in legislatoribus.
{36:22} Behold, God is exalted in his strength, and there is no one like him among the law-givers.

{36:23} Quis poterit scrutari vias eius? aut quis potest ei dicere: Operatus es iniquitatem?
{36:23} Who is able to investigate his ways? And who can say, “You have done iniquity,” to him?

{36:24} Memento quod ignores opus eius, de quo cecinerunt viri.
{36:24} Remember that you are ignorant of his work, yet men have sung its praises.

~ This last phrase is translated strictly as ‘about which men have sung;’ but it can be better translated more loosely as ‘yet men have sung its praises.’

{36:25} Omnes homines vident eum, unusquisque intuetur procul.
{36:25} All men consider him; and each one ponders from a distance.

{36:26} Ecce, Deus magnus vincens scientiam nostram: numerus annorum eius inæstimabilis.
{36:26} Behold, God is great, defeating our knowledge; the number of his years is inestimable.

{36:27} Qui aufert stillas pluviæ, et effundit imbres ad instar gurgitum.
{36:27} He carries away the drops of rain, and he sends forth showers like a raging whirlpool;

{36:28} Qui de nubibus fluunt, quæ prætexunt cuncta desuper.
{36:28} they flow from the clouds that are woven above everything.

{36:29} Si voluerit extendere nubes quasi tentorium suum,
{36:29} If he wills it, he extends the clouds as his tent

{36:30} Et fulgurare lumine suo desuper, cardines quoque maris operiet.
{36:30} and shines with his light from above; likewise, he covers the oceans within his tent.

~ The word ‘cardines’ here refers back to the previous verse, speaking about the clouds as God’s tent. The phrase means that even the oceans are under God’s Providence, or under the limits of his tent.

{36:31} Per hæc enim iudicat populos, et dat escas multis mortalibus.
{36:31} For he judges the people by these things, and he gives food to a multitude of mortals.

{36:32} In manibus abscondit lucem, et præcepit ei ut rursus adveniat.
{36:32} Within his hands, he hides the light, and he commands it to come forth again.

{36:33} Annunciat de ea amico suo, quod possessio eius sit, et ad eam possit ascendere.
{36:33} He announces it to his friend, for it is his possession and he is able to reach out to it.

[Liber Iob 37]
[The Book of Job 37]

{37:1} Super hoc expavit cor meum, et emotum est de loco suo.
{37:1} At this, my heart became frightened, and it has been moved from its place.

{37:2} Audite auditionem in terrore vocis eius, et sonum de ore illius procedentem.
{37:2} Pay close attention to the alarm of his voice and to the sound that proceeds from his mouth.

{37:3} Subter omnes cælos ipse considerat, et lumen illius super terminos terræ.
{37:3} He beholds everything under the heavens, and his light reaches beyond the ends of the earth.

{37:4} Post eum rugiet sonitus, tonabit voce magnitudinis suæ, et non investigabitur, cum audita fuerit vox eius.
{37:4} After this, a noise will sound; he will thunder with the voice of his greatness, and it will not be tracked down, yet his voice will be obeyed.

{37:5} Tonabit Deus in voce sua mirabiliter, qui facit magna et inscrutabilia.
{37:5} God will thunder with his voice miraculously, for he performs great and unsearchable things.

{37:6} Qui præcipit nivi ut descendat in terram, et hiemis pluviis, et imbri fortitudinis suæ.
{37:6} He commands the snow to descend on earth, and the winter rains, and the shower of his strength.

{37:7} Qui in manu omnium hominum signat, ut noverint singuli opera sua.
{37:7} He signs the hand of all men, so that each one may know his works.

{37:8} Ingredietur bestia latibulum, et in antro suo morabitur.
{37:8} The beast will enter his hiding-place, and he will remain in his cave.

{37:9} Ab interioribus egredietur tempestas, et ab Arcturo frigus.
{37:9} From the interior, a storm will come forth, and a cold winter from the north.

{37:10} Flante Deo concrescit gelu, et rursum latissimæ funduntur aquæ.
{37:10} As God breathes out, frost forms, and the waters are poured forth very widely again.

{37:11} Frumentum desiderat nubes, et nubes spargunt lumen suum.
{37:11} Crops desire clouds, and the clouds scatter their light.

{37:12} Quæ lustrant per circuitum, quocumque eas voluntas gubernantis duxerit, ad omne quod præceperit illis super faciem orbis terrarum:
{37:12} It shines all around, wherever the will of him that governs them will lead, to anywhere he will command, over the whole face of the earth,

{37:13} Sive in una tribu, sive in terra sua, sive in quocumque loco misericordiæ suæ eas iusserit inveniri.
{37:13} whether in one tribe, or in his own region, or in whatever place of his mercy that he will order them to be found.

{37:14} Ausculta hæc Iob: sta, et considera mirabilia Dei.
{37:14} Listen to these things, Job. Stand up and consider the wonders of God.

{37:15} Numquid scis quando præceperit Deus pluviis, ut ostenderent lucem nubium eius?
{37:15} Do you know when God ordered the rains, so as to show the light of his clouds?

{37:16} Numquid nosti semitas nubium magnas, et perfectas scientias?
{37:16} Do you know the great paths of the clouds, and the perfect sciences?

~ The phrase ‘perfectas scientias’ is probably an idiomatic expression referring to a particular field of knowledge. Consider the English expression ‘the sweet science,’ which refers to boxing. It does not refer to sweet flavor, nor to a science properly speaking. Similarly, the ‘perfect sciences’ or ‘perfect areas of knowledge’ is most likely a figure of speech referring to a field of study, such as the study of weather, and perhaps also the study of the night sky, i.e. of the sun, moon, planets, and stars.

{37:17} Nonne vestimenta tua calida sunt, cum perflata fuerit terra Austro?
{37:17} Are not your garments hot, when the south wind blows across the land?

{37:18} Tu forsitan cum eo fabricatus es cælos, qui solidissimi quasi ære fusi sunt.
{37:18} Perhaps you have made the heavens with him, which are very solid, as if they had been cast from brass.

{37:19} Ostende nobis quid dicamus illi: nos quippe involvimur tenebris.
{37:19} Reveal to us what we should say to him, for, of course, we are wrapped in darkness.

~ This verse is a clear example of the use of sarcasm in Scripture. Eliu is taunting Job by saying sarcastically that they would all be wrapped in darkness if not for the wisdom of Job. Interestingly, on another level, this sarcastic statement by Eliu is true. Job does present wisdom, not in the error that he makes by blaming God, but by the example of his life and his repentance (later in the text) and by the book of Scripture that we have in his name.

{37:20} Quis narrabit ei quæ loquor? etiam si locutus fuerit homo, devorabitur.
{37:20} Who will explain to him the things that I am saying? Even while a man is still speaking, he will be devoured.

{37:21} At nunc non vident lucem: subito aer cogetur in nubes, et ventus transiens fugabit eas.
{37:21} Although they do not see the light, the air will be thickened suddenly into clouds, and the wind, passing by, will drive them away.

{37:22} Ab Aquilone aurum venit, et ad Deum formidolosa laudatio.
{37:22} Riches arrive from the north, and fearful praise reaches out to God.

~ Literally: “Gold comes from the north, and to God (comes) fearful praise.” But ‘aurum’ can be used figuratively to refer to riches or wealth. Also, the implication is that fearful praise reaches out to God, when riches come from the North. “When riches arrive from the North, give fearful praise to God,” or “Riches arrive from the north, and fearful praise arrives before God.”

~ This verse refers to the time of the Antichrist; when he arrives in the kingdom of the South (the Middle East, including Israel), he brings great wealth with him. This marks the start of a fearful time, for which we must still praise God because it is the time predicted in Scripture, the time before the return of the True Christ.

{37:23} Digne eum invenire non possumus: magnus fortitudine, et iudicio, et iustitia et enarrari non potest.
{37:23} We are not worthy to be able to find him. Great in strength, great in judgment, great in justice: he is indescribable.

~ Literally: “We are not able to find him worthily. Great in strength, and in judgment, and in justice, and he is not able to be described.”

{37:24} Ideo timebunt eum viri, et non audebunt contemplari omnes, qui sibi videntur esse sapientes.
{37:24} Therefore, men will fear him, and all those who seem to themselves to be wise, will not dare to contemplate him.

[Liber Iob 38]
[The Book of Job 38]

{38:1} Respondens autem Dominus Iob de turbine, dixit:
{38:1} But the Lord, responding to Job from a whirlwind, said:

{38:2} Quis est iste involvens sententias sermonibus imperitis?
{38:2} Who is this that wraps sentences in unskilled words?

{38:3} Accinge sicut vir lumbos tuos: interrogabo te, et responde mihi.
{38:3} Gird your waist like a man. I will question you, and you must answer me.

{38:4} Ubi eras quando ponebam fundamenta terræ? indica mihi si habes intelligentiam.
{38:4} Where were you, when I set the foundations of the earth? Tell me, if you have understanding.

{38:5} Quis posuit mensuras eius, si nosti? vel quis tetendit super eam lineam?
{38:5} Who set its measurements, if you know, or who stretched a line over it?

{38:6} Super quo bases illius solidatæ sunt? aut quis demisit lapidem angularem eius,
{38:6} Upon what have its bases been grounded, and who set forth its cornerstone,

{38:7} Cum me laudarent simul astra matutina, et iubilarent omnes filii Dei?
{38:7} when the morning stars praised me together, and all the sons of God made a joyful noise?

{38:8} Quis conclusit ostiis mare, quando erumpebat quasi de vulva procedens:
{38:8} Who enclosed the sea with doors, when it broke forth as if issuing from the womb,

{38:9} Cum ponerem nubem vestimentum eius, et caligine illud quasi pannis infantiæ obvolverem?
{38:9} when I stationed a cloud as its garment and wrapped it in a mist as if swaddling an infant?

~ Literally, the first part reads: ‘When I set its cloudy garment....” As for the last part, some translations ignore the word infant, in favor of calling it ‘swaddling bands.’

{38:10} Circumdedi illud terminis meis, et posui vectem, et ostia:
{38:10} I encircled it with my limits, and I positioned its bars and doors.

{38:11} Et dixi: Usque huc venies, et non procedes amplius, et hic confringes tumentes fluctus tuos.
{38:11} And I said: “This far you will approach, and you will proceed no further, and here you will break your swelling waves.”

{38:12} Numquid post ortum tuum præcepisti diluculo, et ostendisti auroræ locum suum?
{38:12} Did you, after your birth, command the birth of the sun and show the sunrise its place?

~ There is a play on words in Latin here. The word ‘ortum’ can refer to birth or to daybreak. The verse compares one’s birth to the sunrise (the daily birth of the sun).

{38:13} Et tenuisti concutiens extrema terræ, et excussisti impios ex ea?
{38:13} And did you hold the extremities of the earth, shaking them, and have you shaken the impious out of it?

{38:14} Restituetur ut lutum signaculum, et stabit sicut vestimentum:
{38:14} The seal will be restored like clay, and it will remain in place like a garment.

{38:15} Auferetur ab impiis lux sua, et brachium excelsum confringetur.
{38:15} From the impious, the light will be taken away, and the exalted arm will be broken.

{38:16} Numquid ingressus es profunda maris, et in novissimis abyssi deambulasti?
{38:16} Have you entered the depths of the sea, and have you taken a walk in the uttermost parts of the abyss?

{38:17} Numquid apertæ sunt tibi portæ mortis, et ostia tenebrosa vidisti?
{38:17} Have the gates of death been opened to you, and have you seen the doors of darkness?

~ In the phrase ‘ostia tenebrosa,’ the word ‘tenebrosa’ is not genitive in case, so a literal translation would be ‘dark doors’ or ‘gloomy doors.’ But a better translation changes the case of the word ‘tenebrosa’ to genitive: ‘the doors of darkness’ or ‘the doors of the darkness.’

{38:18} Numquid considerasti latitudinem terræ? indica mihi, si nosti, omnia.
{38:18} Have you considered the breadth of the earth? If you know all things, reveal them to me.

{38:19} In qua via lux habitet, et tenebrarum quis locus sit:
{38:19} Which is the way that holds the light, and which is the place of darkness?

{38:20} Ut ducas unumquodque ad terminos suos, et intelligas semitas domus eius.
{38:20} In this way, you might lead each thing to its final place, and understand the paths of its house.

{38:21} Sciebas tunc quod nasciturus esses? et numerum dierum tuorum noveras?
{38:21} So then, did you know when you were to be born? And did you know the number of your days?

{38:22} Numquid ingressus es thesauros nivis, aut thesauros grandinis aspexisti,
{38:22} Have you been admitted into the storehouses of the snows, and have you gazed upon the stockpile of the brimstone,

{38:23} Quæ præparavi in tempus hostis, in diem pugnæ et belli?
{38:23} which I have prepared for the time of the enemy, for the day of the battle and the war?

{38:24} Per quam viam spargitur lux, dividitur æstus super terram?
{38:24} In what way is the light scattered, and the heat distributed, over the earth?

{38:25} Quis dedit vehementissimo imbri cursum, et viam sonantis tonitrui,
{38:25} Who gave a course to the rainstorms, and a path to the resounding thunder,

{38:26} Ut plueret super terram absque homine in deserto, ubi nullus mortalium commoratur,
{38:26} so that it would rain on the earth far from man, in the wilderness where no mortal lingers,

{38:27} Ut impleret inviam et desolatam, et produceret herbas virentes?
{38:27} so that it would fill impassable and desolate places, and would bring forth green plants?

{38:28} Quis est pluviæ pater? vel quis genuit stillas roris?
{38:28} Who is the father of rain, or who conceived the drops of dew?

{38:29} De cuius utero egressa est glacies? et gelu de cælo quis genuit?
{38:29} From whose womb did the ice proceed, and who created the frost from the air?

~ The word ‘utero’ in Latin does not simply mean ‘womb.’ It is often used to refer to men as well as to women. It is often translated, for men, as ‘belly’ or ‘abdomen.’ However, it has another possible meaning that is not often recognized. It can refer to the generative capability in either a man or a woman, in other words, to the ability to procreate (to conceive a child). In this verse, the word ‘utero’ is used figuratively to refer to God’s ability to create: ‘From whose ability-to-create did the ice proceed?’ Similarly, the word ‘genuit,’ often translated as ‘begot,’ in this context refers instead to God’s ability to create.

{38:30} In similitudinem lapidis aquæ durantur, et superficies abyssi constringitur.
{38:30} The waters are hardened to become like stone, and the surface of the abyss freezes over.

{38:31} Numquid coniungere valebis micantes stellas Pleiadas, aut gyrum Arcturi poteris dissipare?
{38:31} Will you have the strength to join together the sparkling stars of the Pleiades, or are you able to disperse the circling of Arcturus?

{38:32} Numquid producis Luciferum in tempore suo, et Vesperum super filios terræ consurgere facis?
{38:32} Can you bring forth the morning star, in its time, and make the evening star rise over the sons of the earth?

{38:33} Numquid nosti ordinem cæli, et pones rationem eius in terra?
{38:33} Do you know the order of heaven, and can you explain its rules here on the earth?

{38:34} Numquid elevabis in nebula vocem tuam, et impetus aquarum operiet te?
{38:34} Can you lift up your voice to the clouds, so that an onslaught of waters will cover you?

{38:35} Numquid mittes fulgura, et ibunt, et revertentia dicent tibi: Adsumus?
{38:35} Can you send forth lightning bolts, and will they go, and on returning, say to you: “Here we are?”

{38:36} Quis posuit in visceribus hominis sapientiam? vel quis dedit gallo intelligentiam?
{38:36} Who placed discernment in the guts of man, or who gave the rooster intelligence?

{38:37} Quis enarrabit cælorum rationem, et concentum cæli quis dormire faciet?
{38:37} Who can describe the rules of the heavens, or who can put to rest the harmony of heaven?

{38:38} Quando fundebatur pulvis in terra, et glebæ compingebantur?
{38:38} When was the dust cast to become the earth, and when were its clods fastened together?

{38:39} Numquid capies leænæ prædam, et animam catulorum eius implebis,
{38:39} Will you seize prey for the lioness, and will you sustain the lives of her young,

{38:40} Quando cubant in antris, et in specubus insidiantur?
{38:40} as they rest in their dens or lie in wait in pits?

{38:41} Quis præparat corvo escam suam, quando pulli eius clamant ad Deum, vagantes, eo quod non habeant cibos?
{38:41} Who provides the raven with its meal, when her chicks cry out to God, as they wander around because they have no food?

[Liber Iob 39]
[The Book of Job 39]

{39:1} Numquid nosti tempus partus ibicum in petris, vel parturientes cervas observasti?
{39:1} Do you know at what time the wild goats have given birth among the rocks, or do you observe the deer when they go into labor?

{39:2} Dinumerasti menses conceptus earum, et scisti tempus partus earum?
{39:2} Have you numbered the months since their conception, and do you know at what time they gave birth?

{39:3} Incurvantur ad fœtum, et pariunt, et rugitus emittunt.
{39:3} They bend themselves for their offspring, and they give birth, and they emit roars.

~ The phrase ‘Incurvantur ad fœtum’ literally means ‘they bend to the prenatal,’ i.e. that they bend or bow their bodies while giving birth. The phrase ‘et pariunt, et rugitus’ is an interesting play on words. They send forth their young (in giving birth) and then they send forth their roars.

{39:4} Separantur filii earum, et pergunt ad pastum: egrediuntur, et non revertuntur ad eas.
{39:4} Their young are weaned and go out to feed; they depart and do not return to them.

{39:5} Quis dimisit onagrum liberum, et vincula eius quis solvit?
{39:5} Who has set the wild ass free, and who has released his bonds?

{39:6} Cui dedi in solitudine domum, et tabernacula eius in terra salsuginis.
{39:6} I have given a house in solitude to him, and his tabernacle is in the salted land.

{39:7} Contemnit multitudinem civitatis, clamorem exactoris non audit.
{39:7} He despises the crowded city; he does not pay attention to the bellow of the tax collector.

~ The context of this verse is the previous description of the wild animals governed by God. It can also be taken to describe holy persons who choose to live apart from the crowds and noise of secular society. The word ‘clamorem’ is translated as ‘bellow’ because that word has a dual meaning; it refers to the loud noise of wild animals, or also to a loud noise made by a human being. The phrase ‘multitudinem civitatis’ literally means ‘the multitude of the city,’ but it is better translated loosely as ‘the crowded city.’

{39:8} Circumspicit montes pascuæ suæ, et virentia quæque perquirit.
{39:8} He looks around the mountains of his pasture, and he searches everywhere for green plants.

{39:9} Numquid volet rhinoceros servire tibi, aut morabitur ad præsepe tuum?
{39:9} Will the rhinoceros be willing to serve you, and will he remain in your stall?

{39:10} Numquid alligabis rhinocerota ad arandum loro tuo? aut confringet glebas vallium post te?
{39:10} Can you detain the rhinoceros with your harness to plough for you, and will he loosen the soil of the furrows behind you?

{39:11} Numquid fiduciam habebis in magna fortitudine eius, et derelinques ei labores tuos?
{39:11} Will you put your faith in his great strength, and delegate your labors to him?

{39:12} Numquid credes illi quod sementem reddat tibi, et aream tuam congreget?
{39:12} Will you trust him to return to you the seed, and to gather it on your drying floor?

{39:13} Penna struthionis similis est pennis herodii, et accipitris.
{39:13} The wing of the ostrich is like the wings of the heron, and of the hawk.

{39:14} Quando derelinquit ova sua in terra, tu forsitan in pulvere calefacies ea?
{39:14} When she leaves eggs behind in the earth, will you perhaps warm them in the dust?

{39:15} Obliviscitur quod pes conculcet ea, aut bestia agri conterat.
{39:15} She forgets that feet may trample them, or that the beasts of the field may shatter them.

{39:16} Duratur ad filios suos quasi non sint sui, frustra laboravit nullo timore cogente.
{39:16} She is hardened against her young, as if they were not hers; she has labored in vain, with no fear compelling her.

{39:17} Privavit enim eam Deus sapientia, nec dedit illi intelligentiam.
{39:17} For God has deprived her of wisdom; neither has he given her understanding.

{39:18} Cum tempus fuerit, in altum alas erigit: deridet equum et ascensorem eius.
{39:18} Yet, when the time is right, she raises her wings on high; she ridicules the horse and his rider.

{39:19} Numquid præbebis equo fortitudinem, aut circumdabis collo eius hinnitum?
{39:19} Will you supply strength to the horse, or envelope his throat with neighing?

{39:20} Numquid suscitabis eum quasi locustas? gloria narium eius terror.
{39:20} Will you alarm him as the locusts do? His panic is revealed by the display of his nostrils.

{39:21} Terram ungula fodit, exultat audacter: in occursum pergit armatis.
{39:21} He digs at the earth with his hoof; he jumps around boldly; he advances to meet armed men.

{39:22} Contemnit pavorem, nec cedit gladio.
{39:22} He despises fear; he does not turn away from the sword.

{39:23} Super ipsum sonabit pharetra, vibrabit hasta et clypeus.
{39:23} Above him, the quiver rattles, the spear and the shield shake.

{39:24} Fervens et fremens sorbet terram, nec reputat tubæ sonare clangorem.
{39:24} Seething and raging, he drinks up the earth; neither does he pause when the blast of the trumpet sounds.

{39:25} Ubi audierit buccinam, dicit: Vah, procul odoratur bellum, exhortationem ducum, et ululatum exercitus.
{39:25} When he hears the bugle, he says, “Ha!” He smells the battle from a distance, the exhortation of the officers, and the battle cry of the soldiers.

{39:26} Numquid per sapientiam tuam plumescit accipiter, expandens alas suas ad Austrum?
{39:26} Does the hawk grow feathers by means of your wisdom, spreading her wings towards the south?

{39:27} Numquid ad præceptum tuum elevabitur aquila, et in arduis ponet nidum suum?
{39:27} Will the eagle lift herself up at your command and make her nest in steep places?

{39:28} In petris manet, et in præruptis silicibus commoratur, atque inaccessis rupibus.
{39:28} She dwells among the rocks, and she lingers among broken boulders and inaccessible cliffs.

{39:29} Inde contemplatur escam, et de longe oculi eius prospiciunt,
{39:29} From there, she looks for food, and her eyes catch sight of it from far away.

{39:30} Pulli eius lambent sanguinem: et ubicumque cadaver fuerit, statim adest.
{39:30} Her young will drink blood, and wherever the carcass will be, she is there immediately.

{39:31} Et adiecit Dominus, et locutus est ad Iob:
{39:31} And the Lord continued, and he said to Job:

{39:32} Numquid qui contendit cum Deo, tam facile conquiescit? utique qui arguit Deum, debet respondere ei.
{39:32} Will he who contends with God be so easily silenced? Certainly, he who argues with God must also respond to him.

{39:33} Respondens autem Iob Domino, dixit:
{39:33} Then Job answered the Lord, saying:

{39:34} Qui leviter locutus sum, respondere quid possum? manum meam ponam super os meum.
{39:34} What could I possibly answer, since I have been speaking thoughtlessly? I will place my hand over my mouth.

{39:35} Unum locutus sum, quod utinam non dixissem: et alterum, quibus ultra non addam.
{39:35} One thing I have spoken, which I wish I had not said; and another, to which I will add no more.

[Liber Iob 40]
[The Book of Job 40]

{40:1} Respondens autem Dominus Iob de turbine, dixit:
{40:1} But the Lord, answering Job out of the whirlwind, said:

{40:2} Accinge sicut vir lumbos tuos: interrogabo te: et indica mihi.
{40:2} Gird your waist like a man. I will question you, and you must answer me.

{40:3} Numquid irritum facies iudicium meum: et condemnabis me, ut te iustificeris?
{40:3} Will you make my judgment null and void; and will you condemn me so that you may be justified?

{40:4} Et si habes brachium sicut Deus, et si voce simili tonas?
{40:4} And do you have an arm like God, or a voice like thunder?

{40:5} Circumda tibi decorem, et in sublime erigere, et esto gloriosus, et speciosis induere vestibus.
{40:5} Envelop yourself with splendor, and raise yourself up on high, and be glorious, and put on splendid garments.

{40:6} Disperge superbos in furore tuo, et respiciens omnem arrogantem humilia.
{40:6} Scatter the arrogant with your wrath, and, when you see all the arrogant, humble them.

{40:7} Respice cunctos superbos, et confunde eos, et contere impios in loco suo.
{40:7} Look down upon each of the arrogant and confound them, and crush the impious in their place.

{40:8} Absconde eos in pulvere simul, et facies eorum demerge in foveam:
{40:8} Hide them in the dust together and plunge their faces into the pit.

{40:9} Et ego confitebor quod salvare te possit dextera tua.
{40:9} Then I will confess that your right hand is able to save you.

{40:10} Ecce, Behemoth, quem feci tecum, fœnum quasi bos comedet:
{40:10} Behold, the behemoth, whom I created along with you, eats hay like an ox.

{40:11} Fortitudo eius in lumbis eius, et virtus illius in umbilico ventris eius.
{40:11} His strength is in his lower back, and his power is in the center of his abdomen.

{40:12} Stringit caudam suam quasi cedrum, nervi testiculorum eius perplexi sunt.
{40:12} He draws up his tail like a cedar; the sinews of his thighs have been drawn together.

{40:13} Ossa eius velut fistulæ æris, cartilago illius quasi laminæ ferreæ.
{40:13} His bones are like pipes of brass; his cartilage is like plates of iron.

{40:14} Ipse est principium viarum Dei, qui fecit eum, applicabit gladium eius.
{40:14} He is the beginning of the ways of God, who made him; he will use him as his sword.

{40:15} Huic montes herbas ferunt: omnes bestiæ agri ludent ibi.
{40:15} The mountains bring forth grass for him; all the beasts of the field will play there.

{40:16} Sub umbra dormit in secreto calami, et in locis humentibus.
{40:16} He sleeps in the shadows, under the cover of branches, and in moist places.

{40:17} Protegunt umbræ umbram eius, circumdabunt eum salices torrentis.
{40:17} The shadows cover his shadow; the willows of the brook will encircle him.

{40:18} Ecce, absorbebit fluvium, et non mirabitur: et habet fiduciam quod influat Iordanis in os eius.
{40:18} Behold, he will drink a river and not be amazed, and he has confidence that the Jordan could flow into his mouth.

{40:19} In oculis eius quasi hamo capiet eum, et in sudibus perforabit nares eius.
{40:19} He will seize him through his eyes, as if with a hook, and he will bore through his nostrils, as if with stakes.

{40:20} An extrahere poteris leviathan hamo, et fune ligabis linguam eius?
{40:20} Can you draw out the leviathan with a hook, and can you bind his tongue with a cord?

{40:21} Numquid pones circulum in naribus eius, aut armilla perforabis maxillam eius?
{40:21} Can you place a ring in his nose, or bore through his jaw with an arm band?

{40:22} Numquid multiplicabit ad te preces, aut loquetur tibi mollia?
{40:22} Will he offer many prayers to you, or speak to you quietly?

{40:23} Numquid feriet tecum pactum, et accipies eum servum sempiternum?
{40:23} Will he form a covenant with you, and will you accept him as a servant forever?

{40:24} Numquid illudes ei quasi avi, aut ligabis eum ancillis tuis?
{40:24} Will you play with him as with a bird, or tether him for your handmaids?

{40:25} Concident eum amici, divident illum negotiatores?
{40:25} Will your friends cut him into pieces, will dealers distribute him?

{40:26} Numquid implebis sagenas pelle eius, et gurgustium piscium capite illius?
{40:26} Will you fill up bags with his hide, and let his head be used as a home for fishes?

{40:27} Pone super eum manum tuam: memento belli, nec ultra addas loqui.
{40:27} Place your hand upon him; remember the battle and speak no more.

{40:28} Ecce, spes eius frustrabitur eum, et videntibus cunctis præcipitabitur.
{40:28} Behold, his hope will fail him, and in the sight of all, he will be thrown down.

[Liber Iob 41]
[The Book of Job 41]

{41:1} Non quasi crudelis suscitabo eum: quis enim resistere potest vultui meo?
{41:1} I will not rouse him, as the cruel would do, for who is able to withstand my countenance?

{41:2} Quis ante dedit mihi, ut reddam ei? omnia quæ sub cælo sunt, mea sunt.
{41:2} Who has given to me beforehand, so that I should repay him? All things that are under heaven are mine.

{41:3} Non parcam ei, et verbis potentibus, et ad deprecandum compositis.
{41:3} I will not spare him, nor his powerful words and counterfeit attempts at supplication.

~ Or, ‘I will not be lenient to him, nor to his strong words and fabrications aimed at appeasement.’
Or, ‘I will not spare him, nor his powerful words and contrived attempts to appease me.’

{41:4} Quis revelabit faciem indumenti eius? et in medium oris eius quis intrabit?
{41:4} Who can reveal the beauty of his garment? And who can enter the middle of his mouth?

{41:5} Portas vultus eius quis aperiet? per gyrum dentium eius formido.
{41:5} Who can open the doors of his face? I gave fear to the circle of his teeth.

~ This last phrase seems, if translated in an overly-literal manner, to say, ‘I am afraid of the circle of his teeth.’ But the context is that of God speaking about his creation. Therefore, the correct translation is that God has ‘placed fear in the circle of his teeth,’ or, ‘given dread to the circle of his teeth,’ or, ‘gave fear to the circle of his teeth.’

{41:6} Corpus illius quasi scuta fusilia, compactum squamis se prementibus.
{41:6} His body is like shields fused together, like dense scales pressed over one another.

{41:7} Una uni coniungitur, et ne spiraculum quidem incedit per eas:
{41:7} One is joined to another, and not even air can pass between them.

{41:8} Una alteri adhærebit, et tenentes se nequaquam separabuntur.
{41:8} They adhere to one another, and they hold themselves in place and will not be separated.

{41:9} Sternutatio eius splendor ignis, et oculi eius, ut palpebræ diluculi.
{41:9} His sneezing has the brilliance of fire, and his eyes are like the eyelids of the morning.

{41:10} De ore eius lampades procedunt, sicut tædæ ignis accensæ.
{41:10} Lamps proceed from his mouth, like torches of fire burning brightly.

{41:11} De naribus eius procedit fumus, sicut ollæ succensæ atque ferventis.
{41:11} Smoke passes out of his nostrils, like a pot that is heated and boiling.

{41:12} Halitus eius prunas ardere facit, et flamma de ore eius egreditur.
{41:12} His breath causes coal to burn, and a flame comes forth from his mouth.

{41:13} In collo eius morabitur fortitudo, et faciem eius præcedit egestas.
{41:13} Strength dwells in his neck, and destitution goes before his presence.

~ Or, ‘In his neck strength will dwell, and extreme poverty precedes his face.’ Notice that ‘morabitur’ is future tense but can be translated just as well in the present tense in English.

~ By the way, this passage about the Behemoth is a poetic and prophetic description of the beast described in the book of Revelation.

{41:14} Membra carnium eius cohærentia sibi: mittet contra eum fulmina, et ad locum alium non ferentur.
{41:14} The parts of his body work in harmony together. He will send lightning bolts against him, and they will not be carried to another place.

~ This first phrase could be translated as, ‘The parts of his body cling together.’ This refers to the different parts of the ‘body’ which is the Antichrist’s kingdom. The other possible translation, ‘The parts of his body work in harmony together,’ is more meaningful, both in the literal and the figurative connotations.

{41:15} Cor eius indurabitur tamquam lapis, et stringetur quasi malleatoris incus.
{41:15} His heart will be as hard as a stone and as dense as a blacksmith’s anvil.

{41:16} Cum sublatus fuerit, timebunt angeli, et territi purgabuntur.
{41:16} When he will be raised up, the angels will be afraid, and, because they are terrified, they will purify themselves.

~ Literally, the phrase is “being terrified,” but English is more likely to phrase it something like “because they are terrified.” This verse refers to the attempted false ascension by the Antichrist (in the year 2437 A.D.) near the end of his reign.

{41:17} Cum apprehenderit eum gladius, subsitere non poterit neque hasta, neque thorax:
{41:17} When a sword catches up with him, it will not be able to settle in, nor a spear, nor a breastplate.

{41:18} Reputabit enim quasi paleas ferrum, et quasi lignum putridum, æs.
{41:18} For he will consider iron as if it were chaff, and brass as if it were rotten wood.

{41:19} Non fugabit eum vir sagittarius, in stipulam versi sunt ei lapides fundæ.
{41:19} The archer will not cause him to flee; the stones of the sling have been turned into stubble for him.

{41:20} Quasi stipulam æstimabit malleum, et deridebit vibrantem hastam.
{41:20} He will treat the hammer as if it were stubble, and he will ridicule those who brandish the spear.

{41:21} Sub ipso erunt radii solis, et sternet sibi aurum quasi lutum.
{41:21} The beams of the sun will be under him, and he will dispense gold to them as if it were clay.

{41:22} Fervescere faciet quasi ollam profundum mare, et ponet quasi cum unguenta bulliunt.
{41:22} He will make the depths of the sea boil like a pot, and he will set it to bubble just as ointments do.

{41:23} Post eum lucebit semita, æstimabit abyssum quasi senescentem.
{41:23} A path will shine after him; he will esteem the abyss as if it were weakening with age.

{41:24} Non est super terram potestas, quæ comparetur ei, qui factus est ut nullum timeret.
{41:24} There is no power on the earth that is being compared to him, who has been made so that he fears no one.

~ Here again Scripture is referring to the Antichrist. The translation of ‘quæ comparetur ei’ should therefore be ‘that is being compared to him,’ rather than ‘can be compared to him.’ For Christ still dwells, even during that future evil time, in the world in the form of the Eucharist (rare though it is on earth at that time). So, the statement that nothing on earth is being compared to the Antichrist is a true statement, but the statement that nothing on earth can be compared to the Antichrist would be a false statement.

{41:25} Omne sublime videt, ipse est rex super universos filios superbiæ.
{41:25} He sees every prominent thing; he is king over all the sons of arrogance.

~ He is king over the entire group of arrogant persons, but he does not have power of kingship over each and every one individually. His power has its limits. He sees prominent things, but not lowly things.

[Liber Iob 42]
[The Book of Job 42]

{42:1} Respondens autem Iob Domino, dixit:
{42:1} Then Job, responding to the Lord, said:

{42:2} Scio quia omnia potes, et nulla te latet cogitatio.
{42:2} I know that you are able to do all things, and that no thoughts are hidden from you.

{42:3} Quis est iste, qui celat consilium absque scientia? ideo insipienter locutus sum, et quæ ultra modum excederent scientiam meam.
{42:3} So, who is it that would disguise a lack of knowledge as counsel? Therefore, I have been speaking foolishly, about things whose measure exceeds my knowledge.

{42:4} Audi, et ego loquar: interrogabo te, et responde mihi.
{42:4} Listen, and I will speak. I will question you, and you may answer me.

{42:5} Auditu auris audivi te, nunc autem oculus meus videt te.
{42:5} By paying attention with the ear, I have heard you, but now my eye sees you.

{42:6} Idcirco ipse me reprehendo, et ago pœnitentiam in favilla et cinere.
{42:6} Therefore, I find myself reprehensible, and I will do penance in embers and ashes.

{42:7} Postquam autem locutus est Dominus verba hæc ad Iob, dixit ad Eliphaz Themanitem: Iratus est furor meus in te, et in duos amicos tuos, quoniam non estis locuti coram me rectum, sicut servus meus Iob.
{42:7} But after the Lord had finished speaking these words to Job, he said to Eliphaz the Themanite: My wrath has been kindled against you, and against your two friends, because you have not been speaking correctly in my eyes, as my servant Job has done.

{42:8} Sumite ergo vobis septem tauros, et septem arietes, et ite ad servum meum Iob, et offerte holocaustum pro vobis: Iob autem servus meum orabit pro vobis: faciem eius suscipiam ut non vobis imputetur stultitia: neque enim locuti estis ad me recta, sicut servus meus Iob.
{42:8} Therefore, have seven bulls and seven rams brought to you, and go to my servant Job, and offer these as a holocaust for yourselves. But also, my servant Job will pray for you; I will accept his face, so that foolishness will not be imputed to you. For you have not been speaking correctly about me, as my servant Job has done.

{42:9} Abierunt ergo Eliphaz Themanites, et Baldad Suhites, et Sophar Naamathites, et fecerunt sicut locutus fuerat Dominus ad eos, et suscepit Dominus faciem Iob.
{42:9} So Eliphaz the Themanite, and Baldad the Suhite, and Zophar the Naamathite departed, and they did just as the Lord had spoken to them, and the Lord accepted the face of Job.

{42:10} Dominus quoque conversus est ad pœnitentiam Iob, cum oraret ille pro amicis suis. Et addidit Dominus omnia quæcumque fuerant Iob, duplicia.
{42:10} Likewise, the Lord was moved by the repentance of Job, when he prayed for his friends. And the Lord gave to Job twice as much as he had before.

{42:11} Venerunt autem ad eum omnes fratres sui, et universæ sorores suæ, et cuncti qui noverant eum prius, et comederunt cum eo panem in domo eius: et moverunt super eum caput, et consolati sunt eum super omni malo quod intulerat Dominus super eum: Et dederunt ei unusquisque ovem unam, et inaurem auream unam.
{42:11} Yet all his brethren came to him, and all his sisters, and everyone who had known him before, and they ate bread with him in his house. They also shook their heads over him and comforted him, because of all the bad things that God had inflicted on him. And each one of them gave him one female sheep, and one earring of gold.

{42:12} Dominus autem benedixit novissimis Iob magis quam principio eius. Et facta sunt ei quatuordecim millia ovium, et sex millia camelorum, et mille iuga boum, et mille asinæ.
{42:12} And the Lord blessed the latter end of Job even more than his beginning. And he had fourteen thousand sheep, and six thousand camels, and a thousand pairs of oxen, and a thousand she-donkeys.

{42:13} Et fuerunt ei septem filii, et tres filiæ.
{42:13} And he had seven sons and three daughters.

{42:14} Et vocavit nomen unius Diem, et nomen secundæ Cassiam, et nomen tertiæ Cornustibii.
{42:14} And he called the name of one, Daylight, and the name of the second, Cinnamon, and the name of the third, Horn of Cosmetics.

~ Job names one of his daughters ‘Daylight.’ Another daughter is named after a rare spice, ‘Cinnamon.’ Cassia refers to the spice, cinnamon, rare in that part of the world at that time, since it originates in China.

~ The name of the third daughter is two Latin words joined together: Cornu-stibii, literally meaning, ‘horn of antimony’ (an ingredient in make-up). In Hebrew, the name is rendered ‘keren-happuch,’ which means ‘horn of cosmetics.’ The name indicates this daughter’s beauty, but also her affinity for displaying her beauty by the use of cosmetics. It is a complement with an edge (or a built-in criticism). Thus, Cornustibii (Horn of Cosmetics) could also be rendered as ‘container of make-up,’ or, much more loosely, ‘make-up girl’ or ‘cosmetics girl.’ But the intention of Job was most likely a complement with an edge, not an insult, so another loose translation would be ‘Horn of Beauty.’

{42:15} Non sunt autem inventæ mulieres speciosæ sicut filiæ Iob in universa terra: deditque eis pater suus hereditatem inter fratres earum.
{42:15} And, in the whole world, there were not found women so beautiful as the daughters of Job. And so their father gave them an inheritance along with their brothers.

{42:16} Vixit autem Iob post hæc, centum quadraginta annis, et vidit filios suos, et filios filiorum suorum usque ad quartam generationem, et mortuus est senex, et plenus dierum.
{42:16} But Job lived long after these events, for a hundred and forty years, and he saw his children, and his children’s children, all the way to the fourth generation, and he died an old man and full of days.


The Sacred BibleThe Book of Job