2. It is inconsistent with the connexion of the discourse. Zophar, who replies to Job, makes no allusion to it, but goes on to assert the temporal miseries, which are the portion of the wicked, and of their children.

3. It is inconsistent with several express declarations of Job in other parts of the poem. See vii. 7, 8. x. 20, 21, 22. xiv. throughout, and xvii. 11-16. When he wishes for death, he speaks of it as the termination of his miseries, and not as the introduction to a life of happiness. Ch. iii. It is, moreover, too much to suppose that the influence of feeling would have led him to deny so important a doctrine, had he believed in it. Under the influence of opposite emotions, one may be expected to express different opinions respecting his condition, prospects, &c., but not to deny so important an article of his faith. So good a man as Job would naturally have been led, in his affliction, to cling the more closely to the doctrine of a future life of happiness, had he believed in it.

4. It is not urged as a topic of consolation by either of the three friends of Job, nor even by Elihu, who acts the part of an umpire in the controversy, and who gives a more philosophical account, than either of the speakers, of the design of afflictions. Nor is it alluded to by God himself in the decision of the controversy.

5. The Jewish commentators, who sought for every shadow of proof of the doctrine of a future life in the Old Testament, do not consider this as one of the passages, by which it is supported. The supposition, that this doctrine is contained in the passage, derives its chief support from the mistranslation or misapplication of certain expressions in it.

a.

Ver. 25. my vindicator: This term, in its primitive sense, was applied to the person, whose duty it was to maintain the rights, interests, and reputation of a near relative, either by repurchasing his mortgaged inheritance, by marrying his widow and saving his family from extinction, by redeeming him from servitude, or by avenging his blood. In this passage it is figuratively applied to the Deity, as taking the part, and vindicating the character, of Job against the cruel treatment and false accusations of his friends. It is elsewhere applied to the Deity in the more gen

eral sense of a deliverer from calamities of any kind. The term redeemer might be retained, as a figurative expression for a deliverer from reproach and calumny, but it would be less intelligible than the term vindicator, and more likely to be misapplied. That there is no allusion to Christ in the term, nor to the resurrection to a life of happiness in the passage, has been the opinion of the most judicious and learned critics for these last three hundred years; such as Calvin, Mercier, Grotius, Le Clerc, Patrick, Warburton, Durell, Heath, Kennicott, Doederlein, Dathe, Eichhorn, Jahn, De Wette, and many others.

And that he shall stand up: i. e. appear or interpose to decide the controversy. Ps. xii. 5. For the sighing of the needy now will I arise, (or stand up) saith the Lord. xliv. 26. Arise, (or stand up) for our help, and redeem us. xciv. 16. Jer. ii. 27.—at length: Or, at last: Or, hereafter: tandem: DATH. postremo : CAST. posthac: DOED. 1, used adverbially, or being omitted. See Is. ix. 1. Numb. ii. 31. 1. Sam. xxix. 2. Prov. xxix. 11. xxxi. 25. Is. xxx. 8. The rendering of the common version is entirely unsupported by usage. -on the earth. p. See xxxix. 14. xli. 25. So Ges. Others render the line, And that he shall stand last upon the field: i. e. be victorious over his adversaries; Others, And that he shall arise, or stand up, at last against dust; i. e. against his adversaries, who are but dust.

Ver. 26. And although with my skin this body be wasted away. So Ros. Eich. and De Wette. Or, the pronoun л may agree with "y, and the line be rendered, And after this skin, or body, of mine is wasted away. According to either rendering the meaning will be, Although I should be reduced by disease and sorrow to a still lower condition than I am at present. The expression does not imply the death of Job. Dr. Stock however, supposes, that Job expected to die, and to be raised again to life in this world, to see his innocence vindicated, and his calumniators punished. If we even suppose him to have his death in view, there is not the slightest reason to believe that he referred to a general resurrection, but only that he should be restored by the power of God to this world.

Ver. 27. —my friend: ', literally, for me, or, on my side. It is so rendered in Ps. cxxiv. 1. If it had not been the Lord, who was on our side &c.

My own eyes, and not another's, shall behold him: i. e. I shall see him vindicate my innocence; not only others, but I myself, shall live to see it. Some critics render, Mine eyes shall behold him, no longer estranged. This rendering is not so agreeable to Hebrew usage.

For this my soul panteth within me: literally, my reins are consumed i. e. with desire to see that happy day. So Patrick, Dathe, Ros. De Wette, Ges. See Ps. lxxxiv. 2. cxliii. 7. cxix. 81, 82.

Ver. 28. And find grounds of accusation against him? So the Sept. and Vulg. So Ros. and Ges.

CHAP. XX.

Zophar, not softened by the earnest and pathetic appeals of Job, nor convinced by his solemn protestations of innocence, but rather provoked by the impressive warning, with which he had closed his last discourse, proceeds to portray, by new images and striking examples, the calamities, which in all ages had been the lot of the wicked. He infers, that Job resembles those in character, whom he resembles in condition.

Ver. 4. that from the days of old &c. So Luther, and Ros. Ver. 10. His sons shall seek the favour of the poor: i. e. the poor, whom their father had plundered, and who may require satisfaction, or reparation. Or, it may mean, generally, that they shall be so much reduced, as to seek the good will and assistance of the most destitute and abject. And their hands: i. e. the hands of the children of the oppressor: literally, his hands. The singular pronoun is in Hebrew not unfrequently thus used. So Deut. xxi. 10. When thou goest forth against thine enemies, and God gives him into thine hand. See Stuart's Gram. § 181.

Ver. 11. His bones are full of youth: i. e. of youthful vigour. So Ges. The same word is used in xxxiii. 25. Ps. lxxxix. 45. The meaning is, He shall be cut off in his youth-in the fulness

of his strength. So the Sept. The Syr. and Arab. have it marrow. The Chald. strength.

Ver. 12. Though wickedness &c. The wickedness, in which he takes so much pleasure, is avarice with its accompanying crimes, oppression, injustice and cruelty. The pleasure, which a depraved mind has in the indulgence of its criminal inclination, is compared to an epicure's enjoyment of some delicious morsel.

Ver. 14. Yet his meat shall be changed within him: i. e. changed into something of an opposite nature, as from sweet to bitter, from nutritious to poisonous. His meat is riches acquired by oppression; but it is poisoned. A curse is connected with iniquitous acquisitions. This is the poison of asps to him, even the divine vengeance. SCOTT.

Ver. 15. And he shall throw them up again: as an epicure does his poisoned draught or morsel. The sudden loss of his ill-gotten wealth, and the intolerable anguish of his mind in suffering such loss, are involved in this powerful metaphor. The curse or vengeance of God will bring this punishment; God shall cast them out of him. SCOTT.

Ver. 16. He shall suck the poison of asps: That which he greedily swallowed, as pleasant nutriment, shall be as destructive to him as the poison of asps.

Ver. 17. —rivers of milk and honey. These are oriental emblems of abundance and felicity. The wicked man shall not have that secure and permanent enjoyment of the good things of this life, which he expected, or, which is promised to the good.

Ver. 18. It is substance to be given back: See Ges. upon So De Wette.

Ver. 20. Because his avarice was insatiable; literally, Because he knew, or felt, no quietness in his stomach. So Ros. Ges. and De Wette. He shall save nothing, which he desired. See Ges. larger lex. upon up.

Ver. 21. Because nothing escaped his greediness; i. e. his rapacity. So Heath, Ros. and De Wette. His prosperity shall not

endure. Non durabit bonum ejus. Syr. Nihil permanebit de bonis ejus. Vulg. oux άvýσu avτou tà ayadá. Sept. So Heath, Ges. De Wette, and Ros.

Ver. 22. Every kind of misery; literally, Every hand of misery. Omnis dolor. Vulg. nãoa áváyzn. Sept.

Ver. 23. He shall, indeed, have wherewith to fill himself: This is said sarcastically. The next line shows what sort of food he was to have. -for his food. in. So Schult. Ges. and Ros. See Ps. xi. 6. Similar images occur in the Coran. Thus: "Qui occultant quod Deus revelavit, illi non edent in ventribus suis nisi ignem."

Ver. 24. He fleeth &c. This was probably a proverbial expression, like that in Latin, "Incidit in Scyllam, cupiens vitare Charybdim."

Ver. 25. He draweth &c. This verse is otherwise rendered thus :

He draweth out the arrow; it hath gone through his body;

The glittering steel hath pierced his gall;

He goeth; (i. e. expireth) terrors are upon him.

Ver. 26. is treasured up for him: literally, is hidden for his treasures. See Rom. ii. 5. A fire unkindled: i. e. not kindled by man, but sent from heaven: i. e. lightning. It shall consume : y, from ny, future in Kal, by Apocope. So Schult. and Ges.

Ver. 27. The heavens shall reveal his iniquity: i. e. by lightning, for instance, such as destroyed the herds of Job, or by storms of wind, such as destroyed his children; And the earth shall rise up against him: i. e. when wild beasts, venomous serpents, or bands of robbers shall destroy his substance.

CHAP. XXI.

The opponents of Job had persisted in maintaining that great calamities were a proof of uncommon guilt; that they were the portion of the wicked, and of them only. This position Job overthrows by adducing instances of impious men, who pass their lives in ease and prosperity, enjoy a comfortable old age, and are favoured with an easy death. 6-15. They might object, that the fear of