---
title: "Clarke"
description: "Verse Job 31:1. I made a covenant with mine eyes — ברית כרתי לעיני berith carats leeynai: \"I have cut\" or divided \"the covenant sacrifice with my eyes.\" M"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/job/31"
---

Verse [Job 31:1](../../../kjv/job/31/1). ***I made a covenant with mine eyes*** — ברית כרתי לעיני *berith carats leeynai*: "I have cut" or divided "the covenant sacrifice with my eyes." My conscience and my eyes are the contracting parties; God is the Judge; and I am therefore bound not to look upon any thing with a delighted or covetous eye, by which my conscience may be defiled, or my God dishonoured.
***Why then should I think upon a maid?*** — ומה אתבונן על בתולה *umah* *ethbonen al bethulah*. *And why should I set myself to contemplate*, or *think upon, Bethulah*? That *Bethulah* may here signify an *idol*, is very likely. *Sanchoniatho* observes, that *Ouranos* first introduced *Baithulia* when he erected *animated stones*, or rather, as *Bochart* observes, ANOINTED *stones*, which became representatives of some deity. I suppose that Job purges himself here from this species of idolatry. Probably the *Baithulia* were at first emblems only of the *tabernacle*; בית אלוה beith Eloah, "the house of God;" or of that *pillar* set up by Jacob, [Genesis 28:18](../../../kjv/genesis/28/18), which he called בית אלהים *beith Elohim*, or *Bethalim*; for idolatry always supposes a pure and holy worship, of which it is the counterfeit. For more on the subject of the *Baithulia*, [Genesis 28:19](../../../kjv/genesis/28/19).

Verse [Job 31:2](../../../kjv/job/31/2). ***For what portion of God*****is there*****from above?*** — Though I have not, in this or in any other respect, wickedly departed from God, yet what reward have I received?

Verse [Job 31:3](../../../kjv/job/31/3). **Is*****not destruction to the wicked*** — If I had been guilty of such secret hypocritical proceedings, professing faith in the *true God* while in *eye* and *heart* an *idolater*, would not such a worker of iniquity be distinguished by a *strange* and unheard-of punishment?

Verse [Job 31:4](../../../kjv/job/31/4). ***Doth not he see my ways*** — Can I suppose that I could screen myself from the eye of God while guilty of such iniquities?

Verse [Job 31:5](../../../kjv/job/31/5). ***If I have walked with vanity*** — If I have been guilty of *idolatry*, or the worshipping of a *false god*: for thus שאו *shau,* which we here translate *vanity*, is used [Jeremiah 18:15](../../../kjv/jeremiah/18/15); (compare with [Psalms 31:6](../../../kjv/psalms/31/6); [Hosea 12:11](../../../kjv/hosea/12/11); and [Jonah 2:9](../../../kjv/jonah/2/9),) and it seems evident that the whole of Job's discourse here is a vindication of himself from all idolatrous dispositions and practices.

Verse [Job 31:6](../../../kjv/job/31/6). ***Mine integrity.*** — תמתי *tummathi*, my perfection; the totality of my unblameable life.

Verse [Job 31:7](../../../kjv/job/31/7). ***If my step hath turned out of the way*** — I am willing to be sifted to the uttermost-for every *step* of my *foot*, for every *thought* of my *heart*, for every *look* of mine *eye*, and for every *act* of my *hands*.

Verse [Job 31:8](../../../kjv/job/31/8). ***Let me sow, and let another eat*** — Let me be plagued both in my circumstances and in my family.
***My offspring be rooted out.*** — It has already appeared probable that *all* Job's children were not destroyed in the fall of the house mentioned [Job 1:18-19](../../../kjv/job/1/18-19).

Verse [Job 31:9](../../../kjv/job/31/9). ***If mine heart have been deceived by a woman*** — The Septuagint add, ανδρος ετερου, *another man's wife*.

Verse [Job 31:10](../../../kjv/job/31/10). ***Let my wife grind unto another*** — Let her work at the *handmill*, grinding corn; which was the *severe* work of the meanest *slave*. In this sense the passage is understood both by the *Syriac* and *Arabic*. See [Exodus 11:5](../../../kjv/exodus/11/5), and [Isaiah 47:2](../../../kjv/isaiah/47/2); and see at the end of the chapter. [Job 31:40](../../../kjv/job/31/40).
***And let others bow down upon her.*** — Let her be in such a state as to have no command of her own person; her owner disposing of her person as he pleases. In Asiatic countries slaves were considered so absolutely the property of their owners, that they not only served themselves of them in the way of scortation and concubinage, but they were accustomed to accommodate their guests with them! Job is so conscious of his own innocence, that he is willing it should be put to the utmost proof; and if found guilty, that he may be exposed to the most distressing and humiliating punishment; even to that of being deprived of his goods, bereaved of his children, his wife made a *slave*, and subjected to all indignities in that state.

Verse [Job 31:11](../../../kjv/job/31/11). ***For this*****is*****a heinous crime*** — Mr. *Good* translates,
That is, It would not only be a sin against the *individuals* more particularly concerned, but a sin of the first magnitude against *society*; and one of which the *civil magistrate* should take particular cognizance, and punish as justice requires.

Verse [Job 31:12](../../../kjv/job/31/12). ***For it*****is*****a fire*** — Nothing is so destructive of domestic peace. Where *jealousy* exists, unmixed misery dwells; and the adulterer and fornicator *waste their substance* on the unlawful objects of their impure affections.

Verse [Job 31:13](../../../kjv/job/31/13). ***The cause of my man-servant*** — In ancient times *slaves* had no action at law against their owners; they might dispose of them as they did of their cattle, or any other property. The slave might complain; and the owner might hear him if he pleased, but he was not compelled to do so. Job states that he had admitted them to all civil rights; and, far from preventing their case from being heard, he was ready to permit them to complain even against *himself*, if they had a cause of complaint, and to give them all the benefit of the law.

Verse [Job 31:15](../../../kjv/job/31/15). ***Did not he that made me - make him?*** — I know that God is the Judge of all; that all shall appear before him in that state where the king and his subject, the master and his slave, shall be on an equal footing, all civil distinctions being abolished for ever. If, then I had treated my slaves with injustice, how could I stand before the judgment-seat of God? I have treated others as I wish to be treated.

Verse [Job 31:17](../../../kjv/job/31/17). ***Or have eaten my morsel myself alone*** — Hospitality was a very prominent virtue among the ancients in almost all nations: friends and strangers were equally welcome to the board of the affluent. The supper was their grand meal: it was then that they saw their friends; the business and fatigues of the day being over, they could then enjoy themselves comfortably together. The *supper* was called *coena* on this account; or, as *Plutarch* says, Το μεν γαρ δειπνον φασι κοινα δια την κοινωνιαν καλεισθαι· καθ' ἑαυτους γαρ ηριστων επιεικως οἱ παλαι ρωμαιοι, συνδειπνουντες τοις φιλοις. "The ancient Romans named *supper* COENA, (κοινα,) which signifies *communion* (κοινωνια) or *fellowship*; for although they *dined alone*, they *supped with their friends*." - PLUT. *Symp*. lib. viii., prob. 6, p. 687. But Job speaks here of dividing his bread with the hungry: Or *have eaten my morsel myself alone*. And he is a poor despicable caitiff who would eat it alone, while there was another at hand, full as hungry as himself.

Verse [Job 31:18](../../../kjv/job/31/18). This is a very difficult verse, and is variously translated. Take the following instances: - For from his youth *he* (the male orphan) was brought up with me as a father. Yea, I have guided *her* (the female orphan) from her mother's womb. - *Heath*.
Nam a pueris educavit me commiseratio; jam inde ab utero matris meae illa me deduxit. - *Houbigant*.
The *Syriac*. "For from my childhood he educated me in distresses, and from the womb of my mother in groans." The *Arabic* is nearly the same.
The general meaning may be gathered from the above; but who can reconcile such discordant translations?

Verse [Job 31:20](../../../kjv/job/31/20). ***If his loins have not blessed me*** — This is a very delicate touch: the part that was cold and shivering is now covered with *warm woollen*. It *feels* the comfort; and by a fine *prosopopoeia*, is represented as blessing him who furnished the clothing.

Verse [Job 31:21](../../../kjv/job/31/21). ***If I have lifted up my hand against the fatherless*** — I have at no time opposed the orphan, nor given, in behalf of the rich and powerful, a decision against the poor, *when I saw my help* *in the gate*- when I was sitting chief on the throne of judgment, and could have done it without being called to account.
There are sentiments very like these in the poem of *Lebeid*, one of the authors of the *Moallakhat*. I shall quote several verses from the elegant translation of Sir William Jones, in which the character of a charitable and bountiful chief is well described: -
"Oft have I invited a numerous company to the death of a camel bought for slaughter, to be divided with arrows of equal dimensions."
"I invite them to draw lots for a camel without a foal, and for a camel with her young one, whose flesh I distribute to all the neighbours."
"The guest and the stranger admitted to my board seem to have alighted in the sweet vale of *Tebaala*, luxuriant with vernal blossoms."
"The cords of my tent approaches every needy matron, worn with fatigue, like a camel doomed to die at her master's tomb, whose venture is both scanty and ragged."
"There they crown with meat (while the wintry winds contend with fierce blasts) a dish flowing like a rivulet, into which the famished orphans eagerly plunge."
"He distributes equal shares, he dispenses justice to the tribes, he is indignant when their right is diminished; and, to establish their right, often relinquishes his own."
"He acts with greatness of mind, and nobleness of heart: he sheds the dew of his liberality on those who need his assistance; he scatters around his own gains and precious spoils, the prizes of his valour." - Ver. 73-80.

Verse [Job 31:22](../../../kjv/job/31/22). ***Let mine arm fall*** — Mr. *Good*, as a medical man, is at home in the translation of this verse: -
"May my shoulder-bone be shivered at the blade,
And mine arm be broken off at the socket."

Let judgment fall particularly on those parts which have either done wrong, or refused to do right when in their power.

Verse [Job 31:23](../../../kjv/job/31/23). ***Destruction*****from*****God*****was*****a terror*** — I have ever been preserved from outward sin, through the fear of God's judgments; I knew his eye was constantly upon me, and I could
"Never in my Judge's eye my Judge's anger dare."

Verse [Job 31:24](../../../kjv/job/31/24). ***Gold my hope*** — For the meaning of זהב *zahab*, polished gold, and כתם *kethem*, stamped gold, see on [Job 28:15-17](../../../kjv/job/28/15-17).

Verse [Job 31:26](../../../kjv/job/31/26). ***If I beheld the sun when it shined*** — In this verse Job clears himself of that idolatrous worship which was the most ancient and most consistent with reason of any species of idolatry; viz., *Sabaeism*, the worship of the heavenly bodies; particularly the *sun* and *moon, Jupiter* and *Venus*, the two latter being the *morning* and *evening stars*, and the most resplendent of all the heavenly bodies, the sun and moon excepted.
"Job," says *Calmet*, "points out three things here:
"1. The worship of the sun and moon; much used in his time, and very anciently used in every part of the East; and in all probability that from which idolatry took its rise.
"2. The custom of adoring the sun at its rising, and the moon at her change; a superstition which is mentioned in [Ezekiel 8:16](../../../kjv/ezekiel/8/16), and in every part of profane antiquity.
"3. The custom of *kissing the hand*; the form of adoration, and token of sovereign respect."
*Adoration*, or the religious act of *kissing the hand*, comes to us from the Latin; *ad*, to, and *os, oris*, the mouth. The hand lifted to the mouth, and there saluted by the lips.

Verse [Job 31:28](../../../kjv/job/31/28). ***For I should have denied the God*****that is*****above.*** — Had I paid Divine adoration to them, I should have thereby denied the God that made them.

Verse [Job 31:29](../../../kjv/job/31/29). ***If I rejoiced*** — I did not avenge myself on my enemy; and I neither bore malice nor hatred to him.

Verse [Job 31:30](../../../kjv/job/31/30). ***Neither have I suffered my mouth to sin*** — I have neither *spoken evil* of him, nor *wished evil* to him. How few of those called *Christians* can speak thus concerning their *enemies*; or those who have done them any mischief!

Verse [Job 31:31](../../../kjv/job/31/31). ***If the men of my tabernacle said*** — I believe the *Targum* gives the best sense here: - "If the men of my tabernacle have not said, Who hath commanded that we should not be satisfied with his flesh?" My domestics have had all kindness shown them; they have lived like my own children, and have been served with the *same* *viands* as my family. They have never seen *flesh* come to my table, when they have been obliged to live on *pulse*.
Mr. *Good's* translation is nearly to the same sense: -
"If the men of my tabernacle do not exclaim,
Who hath longed for his meat without fulness?"

"Where is the man that has not been satisfied with his flesh?" i.e., fed to the full with the provisions from his table. See [Proverbs 23:20](../../../kjv/proverbs/23/20); [Isaiah 23:13](../../../kjv/isaiah/23/13), and [Daniel 10:3](../../../kjv/daniel/10/3).

Verse [Job 31:32](../../../kjv/job/31/32). ***The stranger did not lodge in the street*** — My kindness did not extend merely to my family, domestics, and friends; the *stranger*- he who was to me perfectly unknown, and the *traveller*- he who was on his journey to some other district, found my doors ever open to receive them, and were refreshed with my *bed* and my *board*.

Verse [Job 31:33](../../../kjv/job/31/33). ***If I covered my transgressions as Adam*** — Here is a most evident allusion to the *fall*. Adam *transgressed* the commandment of his Maker, and he endeavoured to *conceal* it; *first*, by *hiding* *himself* among the trees of the garden: "I heard thy voice, and went and HID myself;" *secondly*, by laying the *blame* on his *wife*: "The woman gave me, and I did eat;" and *thirdly*, by *charging* the whole directly on *God* himself: "The woman which THOU GAVEST ME to be with me, SHE gave me of the tree, and I did eat." And it is very likely that Job refers immediately to the Mosaic account in the Book of *Genesis*. The spirit of this saying is this: When I have departed at any time from the path of rectitude, I have been ready to *acknowledge* my error, and have not sought excuses or palliatives for my sin.

Verse [Job 31:34](../../../kjv/job/31/34). ***Did I fear a great multitude*** — Was I ever prevented by the voice of the *many* from decreeing and executing what was right? When many *families* or *tribes* espoused a particular cause, which I found, on examination, to be wrong, did they *put me in fear*, so as to prevent me from doing justice to the weak and friendless? Or, in any of these cases, was I ever, *through fear*, self-seeking, or favour, prevented from declaring my mind, or constrained to keep my house, lest I should be obliged to give judgment against my conscience? Mr. *Good* thinks it an imprecation upon himself, if he had done any of the evils which he mentions in the preceding verse. He translates thus: -
"Then let me be confounded before the assembled multitude,
And let the reproach of its families quash me!
Yea, let me be struck dumb! let me never appear abroad!"

I am satisfied that [Job 31:38-40](../../../kjv/job/31/38-40), should come in either here, or immediately after [Job 31:25](../../../kjv/job/31/25); and that Job's words should end with [Job 31:37](../../../kjv/job/31/37), which, if the others were inserted in their proper places, would be [Job 31:40](../../../kjv/job/31/40). See the reasons at the end of the chapter. [Job 31:40](../../../kjv/job/31/40).

Verse [Job 31:35](../../../kjv/job/31/35). ***O that one would hear me!*** — I wish to have a fair and full hearing: I am grievously accused; and have no proper opportunity of clearing myself, and establishing my own innocence.
***Behold, my desire is*** — Or, הן תוי *hen tavi*, "There is my pledge." I bind myself, on a great penalty, to come into court, and abide the issue.
**That*****the Almighty would answer me*** — That he would call this case immediately *before himself*; and oblige my *adversary* to come into court, to put his accusations into a legal form, that I might have the opportunity of vindicating myself in the presence of a judge who would hear dispassionately my pleadings, and bring the cause to a righteous issue.
***And*****that*****mine adversary had written a book*** — That he would not indulge himself in vague accusations, but would draw up a proper *bill of indictment*, that I might know to what I had to plead, and find the accusation in a tangible form.

Verse [Job 31:36](../../../kjv/job/31/36). ***Surely I would take it upon my shoulder*** — I would be contented to stand before the bar as a criminal, bearing upon my shoulder the *board* to which the *accusation* is affixed. In a book of *Chinese punishments* now before me, containing *drawings* representing various criminals brought *to* trial, *in* trial, and *after* trial, charged with different offences; in almost all of them a *board* appears, on which the *accusation* or *crime* of which they are accused, or for which they suffer, is fairly written. Where the punishment is capital, this board appears fastened to the *instrument*, or stuck near the *place* of *punishment*. In one case a large, heavy plank, through which there is a hole to pass the head, - or rather a *hole* fitting the *neck*, like that in the *pillory*, - with the *crime* written upon it, rests on the *criminal's* *shoulders*; and this he is obliged to carry about for the *weeks* or *months* during which the punishment lasts. It is probable that Job alludes to something of this kind, which he intimates he would *bear about with him* during the *interim* between *accusation* and the *issue* in judgment; and, far from considering this a disgrace, would clasp it as dearly as he would adjust a crown or diadem to his head; being fully assured, from his *innocence*, and the *evidence* of it, which would infallibly appear on the trial, that he would have the *most honourable acquittal*. There may also be an allusion to the manner of receiving a favour from a superior: it is immediately *placed on the head*, as a mark of respect; and if a piece of *cloth* be given at the *temple*, the receiver not only puts it on his *head*, but *binds* it there.

Verse [Job 31:37](../../../kjv/job/31/37). ***I would declare unto him the number of my steps*** — I would show this adversary the different *stations* I had been in, and the *offices* which I had filled in life, that he might trace me through the whole of my civil, military, and domestic life, in order to get evidence against me.
***As a prince would I go near*** — Though carrying my own accusation, I would go into the presence of my judge as the נגיד *nagid, chief*, or *sovereign commander* and *judge*, of the people and country, and would not shrink from having my conduct investigated by even the meanest of my subjects.
In these *three* verses we may observe the following particulars: -
1. Job wishes to be *brought to trial*, that he might have the opportunity of vindicating himself: *O that I might have a hearing*!
2. That his *adversary*, Eliphaz and his companions, whom he considers as *one party*, and joined together *in one*, would *reduce* their vague charges *to writing*, that they might come before the court in a legal form: *O that my adversary would write down the* *charge*!
3. That the Almighty, שדי *Shaddai*, the *all-sufficient* GOD, and not *man*, should be the judge, who would not permit his adversaries to attempt, by false evidence, to establish what was false, nor suffer himself to cloak with a hypocritical covering what was iniquitous in his conduct: *O that the Almighty might answer* for *me*- take notice of or be judge in the cause!
4. To him he purposes cheerfully to confess all his ways, who could at once judge if he prevaricated, or concealed the truth.
5. This would give him the strongest encouragement: he would go *boldly* before him, with the highest persuasion of an honourable acquittal.

Verse [Job 31:38](../../../kjv/job/31/38). ***If my land cry*** — The most careless reader may see that the introduction of this and the two following verses here, disturbs the connection, and that they are most evidently out of their place. Job seems here to refer to that law, [Leviticus 25:1-7](../../../kjv/leviticus/25/1-7), by which the Israelites were obliged to give the *land rest every* *seventh year*, that the soil might not be too much exhausted by perpetual cultivation, especially in a country which afforded so few advantages to improve the arable ground by manure. He, conscious that he had acted according to this law, states that his *land* could *not cry out against him*, nor its *furrows complain*. He had not broken the law, nor exhausted the soil.

Verse [Job 31:39](../../../kjv/job/31/39). ***If I have eaten the fruits thereof without money*** — I have never been that *narrow-minded* man who, through a principle of *covetousness*, exhausts his land, putting himself to no *charges*, by *labour* and *manure*, to strengthen it; or defrauds those of their *wages* who were employed under him. *If I have eaten the fruits of* *it*, I have cultivated it *well* to produce those fruits; and this has not been *without money*, for I have gone to expenses on the soil, and *remunerated* the labourers.
***Or have caused the owners thereof to lose their life*** — Coverdale translates, *Yee yf I have greved eny of the plowmen*. They have not panted in labour without due recompense.

Verse [Job 31:40](../../../kjv/job/31/40). ***Let thistles grow instead of wheat*** — What the word חוח *choach* means, which we translate *thistles*, we cannot tell: but as חח *chach* seems to mean *to hold, catch as a hook, to hitch*, it must signify some kind of *hooked thorn*, like the brier; and this is possibly its meaning.
***And cockle*** — באשה *bashah*, some *fetid* plant, from באש *baash*, to *stink*. In [Isaiah 5:2](../../../kjv/isaiah/5/2); [Isaiah 5:4](../../../kjv/isaiah/5/4), we translate it *wild grapes*; and Bishop *Lowth, poisonous berries*: but *Hasselquist*, a pupil of the famous Linnaeus, in his Voyages, p. 289, is inclined to believe that the *solanum incanum*, or *hoary* *nightshade* is meant, as this is common in Egypt, Palestine, and the East. Others are of opinion that it means the *aconite*, which [Arabic] *beesh*, in Arabic, denotes: this is a poisonous herb, and grows luxuriantly on the sunny hills among the vineyards, according to *Celsus* in *Hieroboticon*. [Arabic] *beesh* is not only the name of an *Indian poisonous* herb, called the *napellus moysis,* *but* [Arabic] *beesh moosh*, or [Arabic] *farut al beesh*, is the name of an *animal*, resembling a mouse, which lives among the roots of this very plant. "May I have a crop of this instead of barley, if I have acted improperly either by my land or my labourers!"
***The words of Job are ended.*** — That is, his defence of himself against the accusations of his *friends*, as they are called. He spoke afterwards, but never to *them*; he only addresses *God*, who came to determine the whole controversy.
These words seem very much like an *addition* by a later hand. They are wanting in many of the MSS. of the Vulgate, two in my own possession; and in the *Editio Princeps* of this version.
I suppose that at first they were inserted in *rubric*, by some scribe, and afterwards taken into the text. In a MS. of my own, of the *twelfth* or *thirteenth* century, these words stand in *rubric*, actually *detached from the text*; while in another MS., of the *fourteenth* century, they form a *part of the text*.
In the Hebrew text they are also *detached*: the hemistichs are complete without them; nor indeed can they be incorporated with them. They appear to me an *addition* of no authority. In the first edition of our Bible, that by Coverdale, 1535, there is a *white* *line* between these words and the conclusion of the chapter; and they stand, forming no part of the text, thus: -
*Here ende the wordes of Job*.
Just as we say, in reading the Scriptures "Here ends such a chapter;" or, "Here ends the first lesson," c.
Or the subject of the *transposition*, mentioned above, I have referred to the *reasons* at the end of the chapter.
Dr. Kennicott, on this subject, observes: "Chapters xxix., xxx., and xxxi., contain Job's animated *self-defence*, which was made necessary by the reiterated accusation of his friends. This defense now concludes with six lines (in the Hebrew text) which declare, that if he had enjoyed his estates *covetously*, or procured them *unjustly*, he wished them to prove *barren* and *unprofitable*. This part, therefore seems naturally to follow [Job 31:25](../../../kjv/job/31/25), where he speaks of his *gold*, and how *much his hand had gotten*. The remainder of the chapter will then consist of these *four* regular parts, viz.,
"1. His *piety to God*, in his freedom from idolatry, [Job 31:26-28](../../../kjv/job/31/26-28).
"2. His *benevolence to men*, in his charity both of temper and behaviour, [Job 31:29-32](../../../kjv/job/31/29-32).
"3. His *solemn assurance* that he did not *conceal* his guilt, from fearing either the *violence* of the *poor*, or the *contempt* of the *rich*, [Job 31:33](../../../kjv/job/31/33); [Job 31:34](../../../kjv/job/31/34).
"4. (Which must have been the last article, because conclusive of the work) he infers that, being *thus secured by his integrity*, he may *appeal safely to God himself*. This appeal he therefore makes boldly, and in such words as, when rightly translated, form an image which perhaps has no parallel. For where is there an image so magnificent or so splendid as this?
Job, thus conscious of innocence, wishing even God *himself* to draw up his indictment, [rather his *adversary* Eliphaz and companions to draw up this indictment, the *Almighty* to be *judge*,] that very indictment *he* *would bind round his head* and with that indictment as *his crown* of glory, he would, with the dignity of a *prince, advance* to his trial! Of this wonderful passage I add a version more just and more intelligible than the present: -
It would not be right to say that no other interpretation has been given of the first clause of [Job 31:10](../../../kjv/job/31/10) than that given above. The manner in which Coverdale has translated the [Job 31:9-10](../../../kjv/job/31/9-10) verses is the way in which they are generally understood: *Yf* *my hert hath lusted after my neghbour's wife, or yf I have layed* *wayte at his dore; O then let my wife be another man's harlot, and* *let other lye with her*.
In this sense the word *grind* is not unfrequently used by the ancients. *Horace* represents the *divine Cato* commending the young men whom he saw frequenting the stews, because they left other men's wives undefiled!
I may add from a scholiast: - *Molere* vetus verbum est pro *adulterare, subagitare*, quo verbo in deponenti significatione utitur alibi *Ausonius*, inquiens, Epigr. vii., ver. 6, de crispa impudica et detestabili: -
Cum dabit uxori *molitor* tuus, et tibi *adulter*.
Thus the rabbins understand what is spoken of *Samson grinding* in the prison-house: quod ad ipsum Palaestini certatim suas uxores adduxerunt, suscipiendae ex eo prolis causa, ob ipsius robur.
In this sense St. *Jerome* understands [Lamentations 5:13](../../../kjv/lamentations/5/13): *They took the young men to GRIND. Adolescentibus ad impudicitiam* *sunt abusi*, ad concubitum scilicet nefandum. Concerning *grinding* *of corn*, by portable *millstones*, or *querns*, and that this was the work of *females* alone, and they the *meanest slaves*; [Exodus 11:5](../../../kjv/exodus/11/5), and on *"*[Judges 16:21](../../../kjv/judges/16/21)*"*.
The *Greeks* use μυλλας to signify a *harlot*; and μυλλω, to *grind*, and also *coeo, ineo*, in the same sense in which *Horace*, as quoted above, *alienas* PERMOLERE *uxores*.
So *Theocritus*, Idyll. iv., ver. 58.

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