Job answereth the objections of Eliphaz, showing that indeed the calamity which he suffereth is much greater than his sins deserve; and therefore his lamentation is excusable. 8. wisheth (if it so please God) that he may die. 13. complaineth that his friends are become his adversaries, 16. gravely expostulateth that they reprehend him, 22. and help him not.Iob answereth the obiections of Eliphaz, shewing that in deede the calamitie which he suffereth is much greater than his sinnes deserue; and therfore his lamentation is excusable. 8. wisheth (if it so please God) that he may dye. 13. complaineth that his freindes are become his aduerseries, 16. grauely expostulateth that they reprehend him, 22. and helpe him not.✦
But Job answering, said:BVt Iob answering, sayd:Respondens autem Job, dixit :
2Would God my sins were weighed, whereby I have deserved wrath, and the calamity, which I suffer in a balance.Would God my sinnes were weyed, wherby I haue deserued wrath, and the calamitie, which I suffer in a balance.Utinam appenderentur peccata mea quibus iram merui, et calamitas quam patior, in statera !
3As the sand of the sea this would appear heavier, wherefore my words also are full of sorrow:As the sand of the sea this would appeare heauier, wherfore my wordes also are ful of sorrow:¶Quasi arena maris hæc gravior appareret ; unde et verba mea dolore sunt plena :
4Because the arrows of our Lord be in me, the indignation whereof drinketh up my spirit, and the terrors of our Lord war against me.Because the arrowes of our Lord be in me, the indignation whereof drinketh vp my spirit, and the terrours of our Lord warre agaynst me.✦quia sagittæ Domini in me sunt, quarum indignatio ebibit spiritum meum ; et terrores Domini militant contra me.
5Will the wild ass roar when he hath grass? or the ox loweth when he shall stand before the full manger.Wil the wilde asse roare when he hath grasse? or the oxe loweth when he shal stand before the ful manger.✦Numquid rugiet onager cum habuerit herbam ? aut mugiet bos cum ante præsepe plenum steterit ?
6Or can an unsavoury thing be eaten, that is not seasoned with salt? or can a man taste that which being tasted bringeth death?Or can an vnsauerie thing be eaten, that is not seasoned with salt? or can a man tast that which being tasted bringeth death?✦aut poterit comedi insulsum, quod non est sale conditum ? aut potest aliquis gustare quod gustatum affert mortem ?
7The things which before my soul would not touch, now for anguish are my meats.The thinges which before my soule would not touch, now for anguish are my meates.✦Quæ prius nolebat tangere anima mea, nunc, præ angustia, cibi mei sunt.
8Who will grant that my petition may come: and that God would give me that which I expecto: anticipate as likely; wait for, await?Who wil graunt that my petition may come: and that God would geue me that which I expect?Quis det ut veniat petitio mea, et quod expecto tribuat mihi Deus ?
9And he that hath begun, the same would loose his hand, and cut me off?And he that hath begune, the same would loose his hand, and cut me of?✦et qui cœpit, ipse me conterat ; solvat manum suam, et succidat me ?
10And this might be my comfort, that afflicting me with sorrow, he spare not, nor gainsay the words of the Holy one.And this might be my comfort, that afflicting me with sorrow, he spare not, nor gaynesay the wordes of the Holie one.✦Et hæc mihi sit consolatio, ut affligens me dolore, non parcat, nec contradicam sermonibus Sancti.
11For what is my strength, that I can sustain it? or what is mine end, that I should do patiently.For what is my strength, that I can susteyne it? or what is mine end, that I should doe patiently.✦Quæ est enim fortitudo mea, ut sustineam ? aut quis finis meus, ut patienter agam ?
12Neither is my strength the strength of stones, neither is my flesh of brass.Neither is my strength the strength of stones, neither is my flesh of brasse.✦Nec fortitudo lapidum fortitudo mea, nec caro mea ænea est.
13Behold there is no help for me in myself, and my familiar friends also are departed from me.Behold there is no help for me in my self, and my familiar freindes also are departed from me.✦Ecce non est auxilium mihi in me, et necessarii quoque mei recesserunt a me.
14He that taketh away mercy from his friend, forsaketh the fear of our Lord.He that taketh away mercie from his frend, forsaketh the feare of our Lord.✦Qui tollit ab amico suo misericordiam, timorem Domini derelinquit.
15My brethren have passed by me, as the torrent that passeth swiftly in the valleys.My brethren haue passed by me, as the torrent that passeth swiftly in the valleys.✦Fratres mei præterierunt me, sicut torrens qui raptim transit in convallibus.
16They that fear the hoarfrost, snow shall fall upon them.They that feare the hoarefrost, snow shal fal vpon them.✦Qui timent pruinam, irruet super eos nix.
17At the time, when they shall be dissipated they shall perish: and after they wax hot they shall be dissolved out of their place.At the time, when they shal be dissipated they shal perish: and after they waxe hote they shal be dissolued out of their place.✦Tempore quo fuerint dissipati, peribunt ; et ut incaluerit, solventur de loco suo.
18The paths of their steps are entangled: they shall walk in vain, and shall perish.The pathes of their steppes are intangled: they shal walke in vayne, and shal perish.✦Involutæ sunt semitæ gressuum eorum ; ambulabunt in vacuum, et peribunt.
19Consider ye the paths of Thema, the ways of Saba, and expect a little while.Consider ye the pathes of Thema, the wayes of Saba, & expect a litle while.✦Considerate semitas Thema, itinera Saba, et expectate paulisper.
20They are confounded, because I have hoped: they are come also even unto me, and are covered with shame.They are confounded, becaus I haue hoped: they are come also euen vnto me, and are couered with shame.✦Confusi sunt, quia speravi : venerunt quoque usque ad me, et pudore cooperti sunt.
21Now you are come: and even now seeing my plague you are afraid.Now you are come: and euen now seing my plague you are afrayd.✦Nunc venistis ; et modo videntes plagam meam, timetis.
22Have I said: Bring ye to me, and of your substance give to me?Haue I sayd: Bring ye to me, and of your substance geue to me?✦Numquid dixi : Afferte mihi, et de substantia vestra donate mihi ?
23Or deliver me from the hand of the enemy, and out of the hand of the strong deliver me?Or deliuer me from the hand of the enemie, and out of the hand of the strong deliuer me?vel : Liberate me de manu hostis, et de manu robustorum eruite me ?
24Teach ye me, and I will hold my peace: and if I perhaps have been ignorant in any thing, instruct ye me.Teach ye me, and I wil hold my peace: and if I perhaps haue beene ignorant in anie thing, instruct ye me.✦Docete me, et ego tacebo : et si quid forte ignoravi, instruite me.
25Why have you detracted from the words of truth, whereas there is none of you that can arguere: command, regulate; refute, convict of error me?Why haue you detracted from the wordes of truth, whereas there is none of you that can controwle me?✦Quare detraxistis sermonibus veritatis, cum e vobis nullus sit qui possit arguere me ?
26To rebuke only you frame speeches, and you utter words in the wind.To rebuke only you frame speaches, and you vtter wordes in the wind.Ad increpandum tantum eloquia concinnatis, et in ventum verba profertis.
27You rush in upon a pupillum: schoolchild; orphan, fatherless child, and you endeavour to overthrow your friend.You rush in vpon a pupil, and you endeuoure to ouerthrow your frend.✦Super pupillum irruitis, et subvertere nitimini amicum vestrum.
28Notwithstanding accomplish that which you have begun: give ear, and see whether I lie.Notwithstanding accomplish that which you haue begune: geue eare, and see whether I lie.✦Verumtamen quod cœpistis explete : præbete aurem, et videte an mentiar.
29Answer I beseech you without contention: and speaking that which is just, judge ye.Answer I besech you without contention: and speaking that which is iust, iudge ye.✦Respondete, obsecro, absque contentione ; et loquentes id quod justum est, judicate.
30And you shall not find iniquity in my tongue, neither shall folly sound in my jaws.And you shal not finde iniquitie in my tongue, neither shal folie sound in my iawes.✦Et non invenietis in lingua mea iniquitatem, nec in faucibus meis stultitia personabit.
Annotationsfrom the original 1609 Douay Old Testament
3As the sand of the sea. Scarce any figure is more common in holy Scripture than Hyperbole, whereby our understanding is drawn to conceive the greatness of things that otherwise surpass vulgar capacity. So Job signifieth here that his calamity being weighed with his sins in balance, would appear heavier, not precisely in proportion of the number of sands in the sea, but exceeding much in true comparison. Of which superabundance of pains patiently suffered by holy Job, and other Saints, more than their sins deserved, especially of our B. Saviour, who could not sin, and of our B. Lady, who never sinned, remaineth an infinite treasure of satisfactory works, appliable by the supreme steward of God's Church, Christ's Vicar in earth, for satisfaction of others which have need, and are in the communion of Saints, and perform the conditions appointed. And so this high steward may in due manner by his authority, give limited, or plenary pardons to penitents, of the pains which otherwise they should suffer in this life, or in purgatory, for their sins first remitted. Other Bishops can also give or dispense so much as the Supreme Bishop allotteth to their power, all to edification and necessity of God's servants, as dispensers, not dissipators of so holy treasure.As the sand of the sea. Scarse anie figure is more common in holie Scripture then Hyperbole, wherby our vnderstanding is drawne to conceiue the greatnes of thinges that otherwise surpasse vulgar capacitie. So Iob signifieth here that his calamitie being weighed with his sinnes in balance, would appeare heauier, not precisely in proportion of the number of sandes in the sea, but exceding much in true comparison. Of which superabundance of paines patiently suffered by holie Iob, and other Sainctes, more then their sinnes deserued, especially of our B. Sauiour, who could not sinne, and of our B. Ladie, who neuer sinned, remayneth an infinite treasure of satisfactorie workes, appliable by the supreme stuard of Gods Church, Christs Vicar in earth, for satisfaction of others which haue nede, and are in the communion of Sainctes, and performe the conditions appointed. And so this high stuard may in due maner by his authoritie, geue limited, or plenarie pardones to penitentes, of the paines which otherwise they should suffer in this life, or in purgatorie, for their sinnes first remitted. Other Bishops can also geue or dispence so much as the Supreme Bishop allotteth to their powre, al to edification and necessitie of Gods seruantes, as dispencers, not dissipators of so holie treasure.
The reading text follows the 1582 first edition.