“Then answered Zophar the Naamathite, and said,”
Naamathite. Septuagint, “the Minean,” in Arabia Felix, or rather of the Meonim, not far from the Themanites, Judges x. 11. Sophar was probably a descendant of Sepho, styled by Septuagint Sophar, (Genesis xxxvi. 11., and 1 Paralipomenon i. 36.) brother of Theman, and grandson of Eliphaz, the son of Esau. (Calmet) — He speaks with greater insolence than the two others, (Pineda) and inveighs against Job, insisting that he can be punished thus only for his crimes. (Calmet)
“Should not the multitude of words be answered? and should a man full of talk be justified? full: Heb. of lips”
Much. The speeches of Job seemed tedious to him, because he was not of his opinion. (Menochius) — He might have applied to himself and his friends the fault of talking too much, as they all spoke many things to no purpose, whereas Job went straight to the point. (Worthington)
“Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed? lies: or, devices”
Men. Hebrew, “shall thy lies make men keep silence?” Septuagint, “Blessed be the short-lived son of a woman. Speak not much, for there is no one to give sentence against thee.” (Haydock) — Mocked, by not acquiescing to their solid arguments, (Menochius) and speaking with much animation. (Pineda)
“For thou hast said, My doctrine is pure, and I am clean in thine eyes.”
Sight. Job had just said the reverse, chap. ix. 2. (St. Chrysostom)
“And that he would shew thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth.”
Law. Hebrew Thushiya, (Haydock) “the essence” of any thing. Hence it is explained, “law, strength, comfort,” &c. We might translate, “and that the reality of thy crimes deserved double punishment,” &c. The obligations of the natural, and also of the written law of Moses, with which Job was (Calmet) perhaps (Haydock) acquainted, (chap. xxii. 22.) are very numerous and difficult. The ways of Providence are not easily understood, though some are obvious enough. He rewards and punishes. (Calmet) — Septuagint, “for it is double of what has come against thee, and then thou wouldst know that thy sins are justly requited.” Protestants, “that they are double to that which is: Know, therefore, that God exacteth of thee less than thine iniquity deserveth,” 1 Esdras ix. 13. (Haydock)
“Canst thou by searching find out God? canst thou find out the Almighty unto perfection?”
Perfectly? If not, it is rash to find fault. (Menochius)
“For he knoweth vain men: he seeth wickedness also; will he not then consider it?”
It? to inflict punishment. Septuagint, “he will not overlook.” (Haydock)
“For vain man would be wise, though man be born like a wild ass's colt. vain: Heb. empty”
Is. Hebrew, “is he heart? or wise, (Calmet) he who is born like a,” &c. Shall he assert his independence, or pretend to be wise? (Haydock) — The Hebrews place wisdom in the heart, as we do courage, chap. xii. 3., and Proverbs ii. 2., &c. (Calmet)
“If thou prepare thine heart, and stretch out thine hands toward him;”
But. Hebrew, “If thou direct thy heart, &c. Thou mayst lift up thy face,” (ver. 15.; Haydock) without fear, 2 Kings ii. 22. (Calmet)
“If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles.”
Iniquity. Of this Job was not conscious, and therefore could not confess it. (Worthington)
“For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear:”
Without. Septuagint, “as clean water, thou shalt put away corruption, and shalt not fear.”
“And thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning. be clearer: Heb. shall arise above the noon-day”
Brightness. Septuagint, “But thy prayer, like the day-star and life, shall arise to thee from the south, or as at noon-day.” Hebrew, “Thy age (Haydock) shall appear clearer than the noon-day, and darkness like the morning.” Prosperity shall succeed, (Calmet) when thou shalt think all lost. (Menochius)
“And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety.”
Secure, dying full of hope. (Chaldean) Hebrew, “thou shalt dig,” (for water, which was there a great treasure, Genesis xxi. 25., and xxvi. 15.) or to fasten down thy tent, (Calmet) “and rest secure.” (Haydock)
“Also thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee. make suit: Heb. intreat thy face”
Face. Luther translates “shall flatter thee.” The Dutch version, which is taken from Luther’s, has mistaken a letter, and rendered “shall flee before thee,” which shews the danger of translating without recurring to the originals. (Amama)
“But the eyes of the wicked shall fail, and they shall not escape , and their hope shall be as the giving up of the ghost. they shall: Heb. flight shall perish from them the giving: or, a puff of breath”
Soul, because hope deferred causeth pain to the soul, Proverbs xiii. 12. (Menochius) — Hebrew, “their hope shall be the sorrow, or the breathing out of the soul.” (Calmet) — Protestants, “the giving up of the ghost.” Marginal note, “a puff of breath,” chap. xviii. 14. (Haydock)