effect than an abstract doctrine; and so dangerous was the adoption of any symbolical object of worship, that probably the mass of the people forgot altogether the God that is above,' or remeinbered him but faintly, rendering absolute adoration to the sun and to the fire. Be this as it may, the cut we have introduced is an interesting illustration of the general subject. It is from the most ancient sculptures in Persia, at Nakshi Rustam, supposed to be not later than the age of Cyrus, and represents a priest or king-most probably the latter-worshipping towards the sun, having immediately before him an altar, on which the sacred fire is burning. It is altogether the best illustration that can be obtained, inasmuch as the Persians did not make representations of the sun for worship, and therefore the act represented is one of real worship of or towards that great body whose surpassing glory first led astray the ancient mind, and brought it to honour the creature more than the Creator.

27. Or my mouth hath kissed my hand.'-In the cut the worshipper is represented with his right hand uplifted, and may have been kissing it or about to kiss it. The act mentioned was probably one of salutation previously to adoration, being itself also, in this application, an act of adoration. We find traces of this ceremony in ancient writers: Minutius Felix ridicules Cecilius, who had kissed his hand as he passed the statue of Serapis; and, on the other hand, Apuleius upbraids an impious person as having no respect for the gods, since he went by their temples without putting his hand to his mouth to salute them.

32. I opened my doors to the traveller.'-This is one of many passages which illustrate the hospitality of those ancient times. Job appears to have been the semi-Bedouin sheikh of a village: and it may not be generally known that it is still considered equally the privilege and duty of such sheikhs, as well as of those who dwell in tents, to entertain travellers. Buckingham, travelling beyond Jordan, writes, A foot-passenger can make way at little or no expense, as travellers and wayfarers of every description halt at the sheikh's dwelling, where, whatever may be the rank or condition of the stranger, before any questions are asked him as to where he comes from, or whither he is going, coffee is served to him from a large pot always on the fire, and a meal of bread, milk, oil, honey, or butter, is set before him, for which no payment is ever demanded or even expected by the host, who, in this manner, feeds at least twenty persons on an average, every day in the year, from his own purse: at least I could not learn that he was remunerated in any way for his expenditure, though it is considered as a necessary consequence of his situation as chief of a community, that he should maintain this ancient practice of hospitality to strangers.'

35. And that mine adversary had written a book."— Professor Bush has a characteristic note here, which we cannot but transcribe: The business of book-making, it is to be presumed, had made but little progress in the time of Job, and it is not easy to see how such a performance, on the part of Job's adversary, as the writing a book, could have afforded any particular gratification to the afflicted man's feelings. In modern times, when such an enterprize is of all others the most hazardous, it might perhaps be a very appropriate expression of ill-will to wish that an adversary had engaged in any public speculation. But in the case of Job and his maligners, we must seek for a different explication; for even had the trade of authorship been as common and as perilous in those days as it now is, we cannot but consider Job too good a man to have given vent to so bad a wish. From the context, we learn that the pious sufferer was aggrieved by the vagueness of the charges preferred against him by his harsh-judging comforters. They dealt in loose generalities, affording him no opportunity to vindicate himself by answering to a specific accusation. In the words cited, he utters an earnest wish that a definite form were given to the injurious imputations of his false friends. He would fain be summoned to a formal trial; he would have the charges booked against him, that he might know what were the aspersions which were to be wiped from his character. Such an

accusation, thus definitely written, he would bear about publicly and conspicuously confute it; he would bear it as an ornament, convinced it would, in the end, by his triumphant disproval of it, redound to the still higher honour of his innocence. That the Hebrew sepher, book, may without violence be thus interpreted, is clear from Deut. xxiv. 1: "Let him write a bill of divorcement (sepher), and give it in her hand, and send her out of his house." In the present connection it is tantamount to a bill of indictment.'

36. I would-bind it as a crown to me.'--This seems an allusion to some early custom of submissive reverence, similar to those which are still shewn in the East to the mandates of a sovereign. The account of Sir Thomas Roe's Embassy to the Great Mogul describes one of the most reverent and most illustrative of these customs: When the Mogul by letter sends his commands to any of his governors, those papers are entertained with as much respect as if he himself were present; for the governor, having intelligence that such letters are come near him, himself with other inferior officers ride forth to meet the messenger that brings them: and as soon as he sees those letters, he alights from his horse, falls down on the earth, then takes them from the messenger, and lays them on his head whereon he binds them fast; then, returning to his place of public meeting, he reads and answers them.'

39. If I have eaten the fruits thereof without money, or caused the owners thereof to lose their life.'-It may be a question who are here designated as 'owners' of what Job in the preceding verse calls his own land. In point of fact, the word so translated is the general one for not only ownership, but mastership or presidence-usually translated lord,' that is to say, baal. In application to property it means ownership when the context does not require it to mean simple mastership, which must be its meaning here. Thus in Josh. xxiv. 11; Jud. ix. 2; 2 Sam. xxi. 12, the same word is used in the original to denote the inhabitants of a city, the citizens. Job therefore being the proprietor, it is clear that the persons here indicated were the tenants, occupiers of the land. Great landowners in the east do not generally cultivate their own fields: they employ men who find all the labour, and have a certain part of the produce for their remuneration. The cultivator, if defrauded, will say, The furrows I have made bear witness against him: they complain.' Job therefore means, if the fields could complain for want of proper culture, or if he had afflicted the tiller, or eaten the produce without rewarding him for his toils, then, let thistles grow instead of wheat, and cockles instead of barley.

40. Thistle. The original word is in khoach, which is also in 2 Kings xiv. 9, translated thistle;' but in Jcb xli. 2, Prov. xxvi. 9, Isa. xxiv. 13, etc., by thorn.' All these passages suggest that the choach must have been scre useless plant, a weed of a thorny nature. The Septuagint translates it by akavea, which signifies thorny plants in general, and also by vidna nettle,' but it is difficult, in this as in other instances, to discover what particular plant is intended, and hence the word has been variously translated. Professor Royle, from the analogy of the Arabic, in which the corresponding word khookh is applied to the peach, and bur khookh, whence we have 'apricock,' to the apricot, thinks the word may be a general term for the plum tribe, some of which, as the sloe, are of a thorny nature. But all these are perennial bushes, whereas the choach is here described as growing among and instead of corn, and therefore an annual plant, which is not the case with any thorny bush, but answers well to thistles or nettles, which are great pests of the farmer.

CHAPTER XXXII.

1 Elihu is angry with Job and his three friends. 6 Because wisdom cometh not from age, he excuseth the boldness of his youth. 11 He reproveth them for not satisfying of Job. 16 His zeal to speak. So these three men ceased 'to answer Job, because he was righteous in his own eyes.

2 Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram against Job was his wrath kindled, because he justified himself rather than God. 3 Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job.

4 Now Elihu had "waited till Job had spoken, because they were 'elder than he.

5 When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled.

6 And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and "durst not shew you mine opinion.

7 I said, Days should speak, and multitude of years should teach wisdom.

8 But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.

9 Great men are not always wise: neither do the aged understand judgment.

10 Therefore I said, Hearken to me; I also will shew mine opinion.

19 Or, ordered his words. 13 Heb. the spirit of my belly.

11 Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say.

12 Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words:

man.

13 Lest ye should say, We have found out wisdom: God thrusteth him down, not 14 Now he hath not directed his words against me: neither will I answer him with your speeches.

15 They were amazed, they answered no more they left off speaking.

16 When I had waited, (for they spake not, but stood still, and answered no more ;) 17 I said, I will answer also my part, I also will shew mine opinion.

13

18 For I am full of "matter, the spirit within me constraineth me.

19 Behold, my belly is as wine which "hath no vent; it is ready to burst like new bottles.

20 I will speak, 15that I may be refreshed: I will open my lips and answer.

21 Let me not, I pray you, accept any man's person, neither let me give flattering titles unto man.

22 For I know not to give flattering titles; in so doing my maker would soon take me

away.

4 Heb. elder for days. 8 Heb. understandings. 12 Heb. words.

Verse 2. Elihu.-There is something remarkable about this person. We have not hitherto been aware of his presence or existence. He comes before us abruptly, and disappears with equal abruptness. It is indeed rather less remarkable that he should not have been mentioned before, than that his name should not re-occur in the concluding chapter of the book, where Job and his three friends are again mentioned in connection with their previous discourses. This circumstance, with some others, has given occasion to some strange opinions concerning the person of Elihu, into which it is not necessary for us to enter. The account of his parentage, given in verse 2, seems to supply some information. His father Barachel we do not know; but he was a Buzite, a name probably derived from Buz, the son of Nahor, Abraham's brother: there was also a city called Buz in the land of Edom, for Jeremiah (xx. 23) mentions it along with Dedan, which we know was in that country. We suspect that the term Buzite denotes an inhabitant of that city, whether or not its name were derived from Nahor's son, and therefore that it merely denotes the place of residence, the family being described in the following clause-of the kindred of Ram.' Who this Ram was is questioned. The Targum makes him to be Abraham, or rather Abram; and that the descent of Elihu may have been from one of Abraham's sons by Keturah is not impossible: but others take him to be the same with Aram the son of Kemuel, a brother of Buz.

This is still more likely, as we may easily conceive the family of the nephew residing in a town founded by the uncle Buz. Be this as it may, it appears to us that Élihu had been no particular acquaintance with either Job or his friends, but that he happened to be one of the bystanders (of whom there may have been several), and, feeling interested in the controversy, had paid attention to its progress. At last, finding that the discussion was exhausted, leaving the question in dispute unsettled, he took the opportunity to interpose, and, after apologizing for his intrusion, began to deliver his opinion. What the rather leads us to this opinion is the exact conformity of this explanation with the existing manner of conducting such controversies in Arabia. Every one that pleases attends whenever a discussion is in progress. The bystanders do not attempt to interpose till the parties with whom the discussion originated have expressed their views; but then any one who thinks that erroneous opinions have been expressed, or that the question has not been clearly stated, feels quite at liberty to declare his ideas on the subject, and claims to be, and is, listened to with the same attention which he had himself been giving. That he was not an original party in the dispute, nor a particular friend of either of the parties, seem to us sufficiently to explain how it happens that he has not been before, and is not subsequently noticed.

19. · Ready to burst like new bottles.”—Here is a very

7 What man is like Job, who drinketh up scorning like water?

8 Which goeth in company with the workers of iniquity, and walketh with wicked

men.

9 For he hath said, It profiteth a man nothing that he should delight himself with God.

10 Therefore hearken unto me, ye men of understanding: 'far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.

11 For the work of a man shall he render unto him, and cause every man to find according to his ways.

12 Yea, surely God will not do wickedly, neither will the Almighty pervert judgment. 13 Who hath given him a charge over the earth? or who hath disposed the whole world?

14 "If he set his heart 'upon man, if he gather unto himself his spirit and his breath; 15 All flesh shall perish together, and man shall turn again unto dust.

16 If now thou hast understanding, hear this hearken to the voice of my words.

17 Shall even he that hateth right "govern? and wilt thou condemn him that is most just?

18 Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly?

12

19 How much less to him that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all are the work of his hands.

20 In a moment shall they die, and the people shall be troubled at midnight, and pass away and 13the mighty shall be taken away without hand.

21 "For his eyes are upon the ways of man, and he seethi all his goings.

22 There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.

4 Heb. men of heart. Psal. 62. 12. Prov. 24. 12. 7 Heb. all of it.

26 He striketh them as wicked men in the open sight of others;

19

27 Because they turned back from him, and would not consider any of his ways:

28 So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted.

29 When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only:

30 That the hypocrite reign not, lest the people be ensnared.

31 Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more:

32 That which I see not teach thou me: if I have done iniquity, I will do no more.

33 20 Should it be according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.

34 Let men of understanding tell me, and let a wise man hearken unto me.

35 Job hath spoken without knowledge, and his words were without wisdom.

36 My desire is that Job may be tried unto the end because of his answers for wicked men.

37 For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.

CHAPTER XXXV.

21

faith.

ELшU spake moreover, and said,

1 Or, by it, more than by my sin.

my

4 I will answer thee, and thy companions with thee.

2 Heb. I will return to thee words.