Mesembryanthemum, or ice plant, which in the driest soils are covered with crystals, that may sometimes be compared to grains of salt. And this conjecture is countenanced by the fact, that a species is eaten by the Hottentots, and thence called Mesembryanthemum edule. The species of Mesembryanthemum are exceedingly numerous, in all instances of a succulent and fleshy nature, exhibiting every playful variety in the form and appearance of the leaves. The flowers are in general large and showy, consisting of a multitude of parts, that is, of what are called stamens and petals. Their aspect often present a delightful contrast to the comfortless waste around, and the arid soil beneath them. They are indeed a beautiful instance of the power of God, who has given so much moisture in the midst of so much drought. Of course they imbibe their juices from the atmosphere and owe the ground little besides support. Juniper roots."-See 1 Kings xix. 4.

11. "He hath loosed my cord.”—This seems a proverbial expression taken from desert life, and refers to the overwhelming downfall which ensues when the cords of a tent are cut or broken. This sense is supported by Jer. x. 20, "My tabernacle (tent) is spoiled, and all my cords are broken.”

29. "Dragons."-The word here is D, tannim, and is variously rendered, whales, dragon, sea-monsters, crocodiles, serpents, jackalls, wolves, &c. The three first significations are those usually given to it in our version. After this we need not add that it is altogether uncertain what animal is denoted; and perhaps, from the indefinite and uncertain ideas we attach to the word "dragon," it becomes the best that could be chosen to represent the Hebrew tannim, which, after all, may be imagined not to denote any particular animal, but to be a general word for any strange or prodigious creature, answering perhaps to our word "monster."

· Owls."-Ostriches, properly; for which see a note under ch. xxxix.

CHAPTER XXXI.

15 Did not he that made me in the womb

Job maketh a solemn protestation of his integrity in make him? and did not one fashion us in

several duties.

I MADE a covenant with mine eyes; why then should I think upon a maid?

2 For what portion of God is there from above? and what inheritance of the Almighty from on high?

3 Is not destruction to the wicked? and a strange punishment to the workers of iniquity?

4 'Doth not he see my ways, and count all my steps?

5 If I have walked with vanity, or if my foot hath hasted to deceit;

6 Let me be weighed in an even balance, that God may know mine integrity.

7 If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands;

8 Then let me sow, and let another eat; yea, let my offspring be rooted out.

9 If mine heart have been deceived by a woman, or if I have laid wait at my neighbour's door;

10 Then let my wife grind unto another, and let others bow down upon her.

11 For this is an heinous crime; yea, it is an iniquity to be punished by the judges. 12 For it is a fire that consumeth to destruction, and would root out all mine in

crease.

13 If I did despise the cause of my manservant or of my maidservant, when they contended with me;

14 What then shall I do when God riseth up? and when he visiteth, what shall I answer him?

the womb?

16 If I have withheld the poor from their desire, or have caused the eyes of the widow to fail;

17 Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof;

18 (For from my youth he was brought up with me, as with a father, and I have guided her from my mother's womb;)

19 If I have seen any perish for want of clothing, or any poor without covering;

20 If his loins have not blessed me, and if he were not warmed with the fleece of iny sheep;

21 If I have lifted up my hand against the fatherless, when I saw my help in the gate:

22 Then let mine arm fall from my shoulder blade, and mine arm be broken from 'the bone.

23 For destruction from God was a terror to me, and by reason of his highness I could not endure.

24 If I have made gold my hope, or have said to the fine gold, Thou art my confidence;

25 If I rejoiced because my wealth was great, and because mine hand had 'gotten much;

26 If I beheld 'the sun when it shined, or the moon walking in brightness;

27 And my heart hath been secretly enticed, or 'my mouth hath kissed my hand:

28 This also were an iniquity to be punished by the judge: for I should have de

nied the God that is above.

12 Chron, 16.9. Chap. 34. 21. Prov. 5. 21, and 15. 3. Heb. let him weigh me in balances of justice. Or, did he not fashion us in one womb? 4 That is, the widow. 5 Or, the channel bone. 6 Heb. found much, 7 Heb. the light. 8 Heb. bright. "Heb, my hand hath kissed my mouth,

29 If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him:

30 Neither have I suffered "my mouth to sin by wishing a curse to his soul.

31 If the men of my tabernacle said not, Oh that we had of his flesh! we cannot be satisfied.

32 The stranger did not lodge in the street: but I opened my doors "to the traveller.

as

33 If I covered my transgressions Adam, by hiding mine iniquity in my bo

som:

34 Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, and went not out of the door?

35 Oh that one would hear me ! 13behold my desire is, that the Almighty would answer me, and that mine adversary had written a book.

36 Surely I would take it upon my shoui der, and bind it as a crown to me.

37 I would declare unto him the number of my steps; as a prince would I go near unto him.

38 If my land cry against me, or that the furrows likewise thereof "complain;

39 If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life:

40 Let thistles grow instead of wheat, and "cockle instead of barley. The words of Job are ended.

10 Heb my palate. 11 Or, to the way. 12 Or, after the manner of men. 13 Or, behold my sign is that the Almighty will answer me, 16 Heb. caused the soul of the owners thereof to expire, or breathe out. 17 Or, noisome weeds.

14 Heb. weep.

15 Heb. the strength thereof.

Verse 26. "If I beheld the sun when it shined," &c.-Here we have a distinct and beautiful reference to the earliest form of idolatry that was known in the world; and, from all that appears, the only form of idolatry that existed in the time of Job. It is not to be overlooked that the patriarch refers, not only to the existence of this corruption, but to the seducing character of those impressions in which, partially, it originated, and through which votaries were obtained,-"If I had beheld the sun when it shined, or the moon walking in brightness, and my heart had been secretly enticed," &c. thus distinctly alluding to the force of the temptation to render to these visible glories some act of worship, due only to Him who created them to fill an appointed place and perform an appointed office in the universe. It is from the great glory which God has given to these objects, and the enticing influence of those profound impressions made by their grandeur and beauty, no less than from the presiding part which they seem to bear in that physical system to which man belongs, that we are enabled to understand how it was that men first of all turned themselves to worship the sun, the moon, and the host of heaven, when they had begun to "forget GOD," and by forgetting Him had rendered their own minds vacant and weak. There is no idolatry so intelligible as this; and none that has been so universal: for it may be said that there is no nation, of the old world or the new, which has not at some time or other paid to the sun and moon religious homage.

Much has learnedly been written on the questions when and where this earliest idolatry originated. As to the former question, it is usually conceived that it originated in Chaldea; because the Chaldeans were always much addicted to astronomy, and were the first by whom astronomical observations were made. This is probable; though not exactly on this ground alone: for it does not appear very evident that astronomy was required to enable men to admire the seducing glory and beauty of the sun and moon. And as to the time of its origin, we are content to find that it existed in the time of Job, as an absolute idolatry, tantamo int to a denial of "the God that is above."

As all the idolatries of the ancient world, so often mentioned in Scripture, sprung from this, and were modifications and applications of it, we will endeavour to explain, as briefly as we can, what appear to have been its leading principles. It does not seem that when men first became idolaters, they had "forgotten" the existence of God; but had become unmindful of his character and attributes. They were aware of his existence: but they saw him not, and began to suspect that he was too high and distant to concern himself in their affairs, or in the management of the world in which they lived. They imagined that he must have left these small matters to beings inferior, greatly, to himself, but incomparably higher than man in their nature and condition of existence. They sought for these; and naturally looked for them in the most glorious objects of the universe-the sun when it shined, and the moon walking in brightness; to which, in process of time, the planetary bodies were added. Witnessing their glory, the regularity of their motions, and sensible of their beneficial influence, they believed them to be animated by, or at least the residence of, exalted intelligences, to whom the most High God had entrusted the charge of the world and its inhabitants. To these therefore, as the regent-governors, who took an immediate interest in their concerns, they turned in prayer: and no longer practically acknowledging "the God that is above," the knowledge even of his existence faded from the popular mind. And if some thoughtful men knew, by reasoning or tradition, that there was one Great God, they knew it obscurely and erroneously-they ceased not to be idolaters-and they retained the original error, believing Him too high to be honoured by adoration or moved by prayer. And even that which they knew or suspected-the bare fact of his existence-they disguised under the mythos and the fable, hard to be understood; or taught it only as a deep mystery, which only an elected and banded few might learn.

At first the sun and moon were worshipped in the open air, and their altars blazed upon the mountains. But in time, symbolical representations and statues were introduced, as supplying their place when absent, temples were erected, gods were multiplied, and the actual worship of the heavenly bodies more or less ceased for still lower depths of idolatry. But this not everywhere; for the observations we have made are general, not universal. The Persians, for instance, worshipped the sun, and also the elemental fire; yet they ever abhorred images as much as the Jews could do; and when at last they had temples, it was merely to preserve the sacred fire from extinction. Moreover, with this great simplicity of external worship, the Persians seem to have departed considerably less than other ancient nations from the original truths which had been known concerning God, and to have possessed clearer and less dishonouring ideas concerning his being and attributes. It is indeed alleged that they did not worship the sun or the fire absolutely, but only worshipped God (so far as they knew him) before these-the most glorious visible symbols of his energies and perfections. This may have been the regular doctrine: but a practice has more 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 remembered him but faintly, rendering absolute adoration to the sun and t the fire. Be this as it may, the cut we introduce below 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.

40. "Thistles."-, choach. From the meaning of the word "choach," we infer that it was some thorny plant; and, from its position among corn, may have been a species of thistle, which all know is a great pest to the farmer.

"Cockle."-N, baasha. Some offensive weed seems to have been intended, as the word implies a bad smell; perhaps it was a species of poppy, which, like some of the rest, had a disagreeable smell, and sprung up in such pro

Fire Worshipper.

о

fusion as to disappoint the hopes of the cultivator. The "cockle" of this country is a pretty flower, growing among corn, but never in such quantities as to prove in the least detrimental to the crop.

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

1 Heb. from answering. 2 Heb. his soul. Heb. expected Job in
Chap. 38. 36. Prov. 2. 6. Eccles. 2. 26. Dan. 1. 17, and 2. 21.
11 Heb. they removed speeches from themselves.

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.

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:

13 Lest ye should say, We have found out wisdom: God thrusteth him down, not

man.

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.

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

19 Behold, my belly is as wine which

words. 4 Heb. elder for days. 5 Heb. few of days.
6 Heb. feared.
8 Heb. understandings. 9 Heb words. 10 Or, ordered his words.
12 Heb. words. 18 Heb. the spirit of my belly.

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 Leen 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 Elihu 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, seems to us sufficiently to explain how it happens that he has not been before, and is not subsequently noticed.

REPRESENTATION OF A WINE-CART, AND THE MANNER OF FILLING THE AMPHORA.
From a Painting found in Pompeii.

10. "Ready to burst like new bottles."-Here is a very clear reference to the custom of keeping and conveying wine in skins, which is still so general in the East, and indeed in some of the wine-countries of southern Europe. The custom of conveying water in such skins has already been noticed; and those for containing wine are not in general differently prepared. Goat-skins are commonly employed; but those who have to store wine in large quantities employ ox-skins. Stores of wine are in general kept secret in Mohammedan countries, the liquor being unlawful. But at Tiflis, the capital of Georgia, where the Christian religion is professed and where this restraint does not operate, the present writer seldom passed the open wine-stores without pausing to look at the remarkable display which they offered, and which called to mind the various passages of Scripture in which a reference is contained to wine-bottles of skin. The wine was generally contained in large ox-skins, ranged around the store-room, and quite distended with liquor. The larger skins seemed to answer to casks, the smaller goat and kid-skins appearing as barrels and kegs in the comparison, and appeared to be chiefly used in conveying to customers the quantities they required. Individuals rarely keep large stocks of wine in their houses, but get a small supply of a goat-skin or two from the wine-store. This seems also to have been the case among the ancient Jews; for Nehemiah, although holding the rank of governor, had no store of wine, for we read

that he had a fresh supply every ten days. (Neh. v. 18.) The large skins, in the wine-stores we have mentioned, are supported above the floor upon frames of wood.

Skin-bottles were by no means confined to Asia. They were employed by the Greeks and Romans. Homer mentions goat-skins

clay Behold, my terror shall not make thee cannot be seen; and his bones that were

12 Behold, in this thou art not just: I
Chap. 9. 35, and 13. 20, 21. 3 Heb. according to thy mouth. 4 Heb. cut out of the clay.
7 Heb. he revealeth, or, uncovereth. Heb. work. 9 Heb. from passing by the sword.
11 Heb. meat of desire. 19 Or, an atonement. 13 Heb. than childhood.