---
title: "Clarke"
description: "earth into the hands of the wicked, 11-24. Complains of his lot, and maintains his innocence, 25-35. NOTES ON CHAP. IX Verse Job 9:2. I know it is so of a"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/job/9"
---

*earth into the hands of the wicked*, 11-24.
*Complains of his lot, and maintains his innocence*, 25-35.
NOTES ON CHAP. IX

Verse [Job 9:2](../../../kjv/job/9/2). ***I know*****it is*****so of a truth*** — I acknowledge the general truth of the maxims you have advanced. God will not ultimately punish a righteous person, nor shall the wicked finally triumph; and though righteous before man, and truly sincere in my piety, yet I know, when compared with the immaculate holiness of God, all my righteousness is nothing.

Verse [Job 9:3](../../../kjv/job/9/3). ***If he will contend with him*** — God is so holy, and his law so strict, that if he will enter into judgment with his creatures, the most upright of them cannot be justified in his sight.
***One of a thousand.*** — Of a thousand offences of which he may be accused he cannot vindicate himself even in *one*. How little that any man does, even in the way of righteousness, truth, and mercy, can stand the penetrating eye of a just and holy God, when all *motives, feelings*, and *objects*, come to be scrutinized in his sight, on this ground, no man living can be justified. O, how necessary to fallen, weak, miserable, imperfect and sinful man, is the doctrine of justification by faith, and sanctification through the Divine Spirit, by the sacrificial death and mediation of the Lord Jesus Christ!

Verse [Job 9:4](../../../kjv/job/9/4). **He is*****wise in heart, and mighty in strength*** — By his infinite knowledge he searches out and sees all things, and by his almighty power he can punish all delinquencies. He that rebels against him must be destroyed.

Verse [Job 9:5](../../../kjv/job/9/5). ***Removeth the mountains, and they know not*** — This seems to refer to earthquakes. By those strong convulsions, mountains, valleys, hills, even whole islands, are removed in an instant; and to this latter circumstance the words, *they know not*, most probably refer. The work is done in the twinkling of an eye; no warning is given; the mountain, that seemed to be as firm as the earth on which it rested, was in the same moment both *visible* and *invisible*; so suddenly was it swallowed up.

Verse [Job 9:6](../../../kjv/job/9/6). ***The pillars thereof tremble.*** — This also refers to an earthquake, and to that *tremulous motion* which sometimes gives warning of the approaching catastrophe, and from which this violent convulsion of nature has received its name. *Earthquakes*, in Scripture language, signify also violent commotions and disturbances in *states; mountains* often signify *rulers; sun,* *empires; stars, petty states*. But it is most likely that the expressions here are to be understood literally.

Verse [Job 9:7](../../../kjv/job/9/7). ***Which commandeth the sun*** — Obscures it either with clouds, with thick darkness, or with an eclipse.
***Sealeth up the stars.*** — Like the contents of a letter, wrapped up and sealed, so that it cannot be read. Sometimes the heavens become as black as ebony, and no star, figure, or character, in this great book of God can be read.

Verse [Job 9:8](../../../kjv/job/9/8). ***And treadeth upon the waves*** — This is a very majestic image. God not only walks upon the waters, but when the sea runs mountains high, he steps from billow to billow in his almighty and essential majesty. There is a similar sentiment in David, [Psalms 29:10](../../../kjv/psalms/29/10): "The Lord sitteth upon the flood; yea, the Lord sitteth King for ever." But both are far outdone by the Psalmist, [Psalms 18:9-15](../../../kjv/psalms/18/9-15), and especially in these words, [Psalms 18:10](../../../kjv/psalms/18/10), *He did fly on the wings of the wind*. Job is great, but in every respect David is greater.

Verse [Job 9:9](../../../kjv/job/9/9). ***Which maketh Arcturus, Orion, and Pleiades, and the**********chambers of the south.*** — For this translation the original words are עשה עש כסיל וכימה והדרי תמן *oseh ash, kesil, vechimah vehadrey* *theman*, which are thus rendered by the SEPTUAGINT: Ὁ ποιων Πλειαδα, και Ἑσπερον, και Αρκτουρον, και ταμεια νοτου; "Who makes the Pleiades, and Hesperus, and Arcturus, and Orion, and the chambers of the south."
The VULGATE, *Qui facit Arcturum, et Oriona, et Hyadas, et* *interiora Austri*; "Who maketh Arcturus, and Orion, and the Hyades, and the innermost chambers of the south."
The TARGUM follows the Hebrew, but paraphrases the latter clause thus: "and the chambers or houses of the planetary domination in the southern hemisphere."
The SYRIAC and ARABIC, "Who maketh the Pleiades, and Arcturus, and the giant, (*Orion* or *Hercules*,) and the boundaries of the south."
COVERDALE has, *He maketh the waynes of heaven, the Orions, the* *vii starres and the secrete places of the south*. And on the *vii* *starres* he has this marginal note: *some call these seven starres,* *the clock henne with hir chickens*. See below.
*Edmund Becke*, in his edition, 1549, follows *Coverdale*, but puts *VAYNES of heaven* for *waynes*, which *Carmarden*, in his Bible, Rouen, 1566, mistaking, changes into *WAVES of heaven*.
*Barker's* Bible, 1615, reads, "He maketh *the starres* Arcturus, Orion, and Pleiades, and the climates of the south." On which he has this note, "These are the names of certain starres, whereby he meaneth that all starres, both knowen and unknowen, are at His appointment."
Our early translators seem to agree much with the German and Dutch: *Er machet, den wagen am himmel, und Orion, und die Gluken,* *und die Sterne gegen mittag*; "He maketh the wagon of heaven, (*Charles's wain*,) and Orion, and the clucking hen, (*the* *Pleiades*,) and the stars of the mid-day region." See above, under *Coverdale*.
The *Dutch* version is not much unlike the *German*, from which it is taken: *Die den wagen maecht, den Orion, ende het* *sevengesternte, end de binnenkameren ban't Zuyden*.
The *European* versions, in general, copy one or other of the above, or make a compound translation from the whole; but all are derived ultimately from the *Septuagint* and *Vulgate*.
As to the *Hebrew* words, they might as well have been applied to any of the other constellations of heaven: indeed, it does not appear that *constellations* are at all meant. *Parkhurst* and *Bate* have given, perhaps, the best interpretation of the words, which is as follows:-
"כימה kimah, from כמה *camah, to be hot* or *warm*, denotes genial heat or warmth, as opposed to עש *ash*, a parching, biting air, on the one side; and כסיל *kesil*, the rigid, contracting *cold*, on the other; and the chambers (thick clouds) of the south." See more in *Parkhurst*, under כמה.
I need scarcely add that these words have been variously translated by critics and commentators. Dr. *Hales* translates *kimah* and *kesil* by *Taurus* and *Scorpio*; and, if this translation were indubitably correct, we might follow him to his conclusions, viz., that Job lived 2337 years before Christ! See at the end of this chapter. [Job 9:35](../../../kjv/job/9/35).

Verse [Job 9:10](../../../kjv/job/9/10). ***Great things past finding out*** — Great things without end; wonders without number. - *Targum*.

Verse [Job 9:11](../../../kjv/job/9/11). ***Lo, he goeth by me, and I see*****him*****not*** — He is incomprehensible in all his ways, and in all his works; and he must be so it he be GOD, and *work* as GOD; for his own nature and his operations are past finding out.

Verse [Job 9:12](../../../kjv/job/9/12). ***He taketh away*** — He never *gives*, but he is ever *lending*: and while the gift is useful or is improved, he permits it to remain; but when it becomes useless or is misused, he recalls it.
***Who can hinder him?*** — Literally, *Who can cause him to restore it*?
***What doest thou?*** — He is supreme, and will give account of none of his matters. He is infinitely wise, and cannot mistake. He is infinitely kind, and can do nothing cruel. He is infinitely good, and can do nothing wrong. No one, therefore, should question either his motives or his operations.

Verse [Job 9:13](../../../kjv/job/9/13). ***If God will not withdraw his anger*** — It is of no use to contend with God; he cannot be successfully resisted; all his opposers must perish.

Verse [Job 9:14](../../../kjv/job/9/14). ***How much less shall I answer*** — I cannot contend with my Maker. He is the *Lawgiver* and the *Judge*. How shall I stand in judgment before *him*?

Verse [Job 9:15](../../../kjv/job/9/15). ***Though I were righteous*** — Though clear of all the crimes, public and secret, of which you accuse me, yet I would not dare to stand before his immaculate holiness. Man's holiness may profit man, but in the sight of the infinite purity of God it is nothing. Thus sung an eminent poet: -
"I loathe myself when God I see,
And into nothing fall;
Content that thou exalted be,
And Christ be all in all."

***I would make supplication to my Judge.*** — Though not conscious of any sin, I should not think myself thereby justified; but would, from a conviction of the exceeding breadth of the commandment, and the limited nature of my own perfection, cry out, "Cleanse thou me from secret faults!"

Verse [Job 9:16](../../../kjv/job/9/16). ***If I had called, and he had answered*** — I could scarcely suppose, such is his majesty and such his holiness, that he could condescend to notice a being so *mean*, and in every respect so infinitely *beneath* his notice. These sentiments sufficiently confuted that slander of his friends, who said he was presumptuous, had not becoming notions of the majesty of God, and used blasphemous expressions against his sovereign authority.

Verse [Job 9:17](../../../kjv/job/9/17). ***He breaketh me with a tempest*** — The *Targum, Syriac*, and *Arabic* have this sense: *He powerfully smites even every hair of my* *head and multiplies my wounds without cause*. That is, There is no reason known to myself, or to any man, why I should be thus most oppressively afflicted. It is, therefore, cruel, and inconsequent to assert that *I suffer for my crimes*.

Verse [Job 9:18](../../../kjv/job/9/18). ***He will not suffer me to take my breath*** — I have no respite in my afflictions; I suffer continually in my body, and my mind is incessantly harassed.

Verse [Job 9:19](../../../kjv/job/9/19). ***If*****I speak*****of strength, lo*****, he is*****strong*** — Human wisdom, power, and influence avail nothing before him.
***Who shall set me a time*** — מי יועידני *mi yoideni*, "Who would be a witness for me?" or, Who would dare to appear in my behalf? Almost all the *terms* in this part of the speech of Job, [Job 9:11-24](../../../kjv/job/9/11-24), are *forensic* or *juridical*, and are taken from *legal processes* and *pleadings* in their *gates* or *courts of justice*.

Verse [Job 9:20](../../../kjv/job/9/20). ***If I justify myself*** — God must have some reason for his conduct towards me; I therefore do not pretend to justify myself; the attempt to do it would be an insult to his majesty and justice. Though I am conscious of none of the crimes of which you accuse me; and know not *why* he contends with me; yet he must have some reason, and that reason he does not choose to explain.

Verse [Job 9:21](../../../kjv/job/9/21). **Though*****I*****were*****perfect*** — Had I the fullest conviction that, in every thought, word, and deed, I were blameless before him, yet I would not plead this; nor would I think it any security for a life of ease and prosperity, or any proof that my days should be prolonged.

Verse [Job 9:22](../../../kjv/job/9/22). ***This*****is*****one*****thing**] My own observation shows, that in the course of providence the righteous and the wicked have an equal lot; for when any sudden calamity comes, the *innocent* and the *guilty* fall alike. There may be a few exceptions, but they are very extraordinary, and very rare.

Verse [Job 9:24](../../../kjv/job/9/24). ***The earth is given into the hand of the wicked*** — Is it not most evident that the worst men possess most of this world's goods, and that the righteous are scarcely ever in power or affluence? This was the case in Job's time; it is the case still. Therefore *prosperity* and *adversity* in this life are no marks either of God's approbation or disapprobation.
***He covereth the faces of the judges thereon*** — Or, *The faces of* *its decisions he shall cover*. God is often stated in Scripture as *doing* a thing which he only *permits* to be done. So he permits the eyes of judgment to be blinded; and hence false decisions. Mr. *Good* translates the verse thus: -
***Where*****, and*****who*****is*****he?*** — If this be not the case, *who* is he that acts in this way, and *where* is he to be found? If God does not *permit* these things, who is it that *orders* them?
*Coverdale* translates, *As for the worlde, he geveth it over into* *the power of the wicked, such as the rulers be wherof all londes* *are full. Is it not so? Where is there eny, but he is soch one?* This sense is clear enough, if the original will bear it. The last clause is thus rendered by the *Syriac* and *Arabic, Who can bear his* *indignation*?

Verse [Job 9:25](../../../kjv/job/9/25). ***Swifter than a post*** — מני רץ *minni rats, than a runner.* The light-footed messenger or *courier* who carries messages from place to place.
***They flee away*** — The *Chaldee* says, *My days are swifter than the* *shadow of a flying bird*. So swiftly do they flee away that I cannot discern them; and when past they cannot be recalled. There is a sentiment like this in VIRGIL, *Geor*. lib. iii., ver. 284: -
*Sed FUGIT interea, CUBIT IRREPARABILE tempus!*__
"But in the meanwhile time flies! irreparable time flies away!"

Verse [Job 9:26](../../../kjv/job/9/26). ***As the swift ships*** — אניות אבה *oniyoth ebeh*. *Ships* *of desire*, or *ships of Ebeh*, says our *margin*; perhaps more correctly, *inflated ships*, the sails bellying out with a fair brisk wind, tide favourable, and the vessels themselves lightly freighted.
The *Vulgate* has, *Like ships freighted with apples. Ships laden* *with the best fruits*. - TARGUM. *Ships well adapted for* *sailing*. - ARABIC. *Shipes that be good under sale*. - COVERDALE. Probably this relates to the light fast-sailing ships on the Nile, which were made of *reeds* or *papyrus*.
Perhaps the idea to be seized is not so much the *swiftness* of the passage, as their leaving *no trace* or *track* behind them. But instead of אבה *ebeh*, איבה eybah, hostile ships or the *ships* *of enemies*, is the reading of *forty-seven* of *Kennicott's* and *De* *Rossi's* MSS., and of the *Syriac* version. If this be the true reading what is its sense? My days are gone off like the light vessels of the pirates, having stripped me of my property, and carried all irrecoverably away, under the strongest press of sail, that they may effect their escape, and secure their booty.
The next words, *As the eagle that hasteth to the prey*, seem at least to countenance, if not confirm, the above reading: the idea of *robbery* and *spoil, prompt attack* and *sudden retreat*, is preserved in both images.

Verse [Job 9:27](../../../kjv/job/9/27). ***I will forget my complaint*** — I will *forsake* or *forego* my complaining. *I will leave off my heaviness*. VULGATE, *I will* *change my countenance*- force myself to smile, and endeavour to assume the *appearance* of *comfort*.

Verse [Job 9:28](../../../kjv/job/9/28). ***I am afraid of all my sorrows*** — *Coverdale* translates, after the *Vulgate*, *Then am I afrayed of all my workes*. Even were I to cease from complaining, I fear lest not one of my works, however well intentioned, would stand thy scrutiny, or meet with thy approbation.
***Thou wilt not hold me innocent.*** — *Coverdale*, after the *Vulgate*, *For I knowe thou favourest not an evil doer*; but this is not the sense of the original: Thou wilt not acquit me so as to take away my afflictions from me.

Verse [Job 9:29](../../../kjv/job/9/29). **If*****I be wicked*** — If I am the sinner you suppose me to be, in vain should I labour to counterfeit joy, and cease to complain of my sufferings.

Verse [Job 9:30](../../../kjv/job/9/30). ***If I wash myself with snow water*** — Supposed to have a more detergent quality than common water; and it was certainly preferred to common water by the ancients. Of this we find an example in an elegant but licentious author: *Tandem ergo* *discubuimus, pueris Alexandrinis AQUAM in manus NIVATAM* *infundentibus, aliisque insequentibus ad pedes*. - PETR. *Satyr*., cap. xxxi. "At length we sat down, and had *snow water* poured on our hands by lads of Alexandria," c.
Mr. *Good* supposes that there is an allusion here to the ancient rite of *washing the hands* in token of *innocence*. See [Psalms 26:6](../../../kjv/psalms/26/6): *I will WASH my hands in INNOCENCY* and [Psalms 73:13](../../../kjv/psalms/73/13): *Verily I have cleansed my heart in vain, and WASHED my HANDS IN* *INNOCENCY*. And by this ceremony *Pilate* declared himself *innocent* of the blood of Christ, [Matthew 27:24](../../../kjv/matthew/27/24).

Verse [Job 9:31](../../../kjv/job/9/31). ***And mine own clothes shall abhor me.*** — Such is thine infinite purity, when put in opposition to the purity of man, that it will bear no comparison. Searched and tried by the eye of God, I should be found as a *leper*, so that my *own clothes* would dread to touch me, for fear of being infected by my corruption. This is a strong and bold figure; and is derived from the corrupted state of his *body*, which his clothes dreaded to touch, because of the contagious nature of his disorder.

Verse [Job 9:32](../../../kjv/job/9/32). ***For*****he is*****not a man as I*****am**] I cannot contend with him as with one of my fellows in a court of justice.

Verse [Job 9:33](../../../kjv/job/9/33). ***Neither is there any day's-man*** — בינינו מוכיח *beyneynu* *mochiach*, a *reprover, arguer*, or *umpire between us*. DAY'S-MAN, in our law, means an arbitrator, or umpire between party and party; as it were bestowing a *day*, or certain time on a *certain day*, to decree, judge, or decide a matter.-*Minshieu*. DAY is used in law for the *day of appearance in court*, either originally or upon assignation, for hearing a matter for trial. - *Idem*. But *arbitrator* is the proper meaning of the term here: one who is, by the consent of both parties, to judge between them, and settle their differences.
Instead of לא יש *lo yesh, there is not*, fifteen of *Kennicott's* and *De Rossi's* MSS., with the *Septuagint, Syriac*, and *Arabic*, read לו יש *lu vesh, I wish there were*: or, *O that there were*! Ειθε ην ὁ μεσιτης ἡμων, και ελεγχων και διακουων αναμεσον αμφοτερων; *O that we had a mediator, an advocate, and judge* *between us both*! - SEPT. Poor Job! He did not yet know the *Mediator* between God and man: the only means by which God and man can be brought together and reconciled. Had St. Paul this in his eye when he wrote [1 Timothy 2:5-6](../../../kjv/1-timothy/2/5-6)? *For* there is *one God, and one Mediator between God and men, the* *man Christ Jesus; who gave himself a ransom for all*. Without this *Mediator*, and the *ransom price* which he has laid down, God and man can never be united: and that this union might be made possible, Jesus took the human into conjunction with his Divine nature; and thus *God was manifest in the flesh*.

Verse [Job 9:34](../../../kjv/job/9/34). ***Let him take his rod away*** — In the Masoretic Bibles, the word שבטו *shibto*, *his rod*, is written with a large ט *teth*, as above; and as the letter in numerals stands for 9, the *Masora* says the word was thus written to show the *nine* *calamities* under which Job had suffered, and which he wished God to remove.
As שבט *shebet* signifies, not only *rod*, but also *sceptre* or the *ensign of royalty*, Job might here refer to God sitting in his majesty upon the judgment-seat; and this sight so appalled him, that, filled with terror, he was unable to speak. When a sinful soul sees God in his majesty, terror seizes upon it, and prayer is impossible. We have a beautiful illustration of this, [Isaiah 6:1-5](../../../kjv/isaiah/6/1-5): "I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Then said I, Wo is me, for I am undone, because I am a man of unclean lips; for mine eyes have seen the King, the Lord of hosts."

Verse [Job 9:35](../../../kjv/job/9/35). ***But*****it is*****not so with me.*** — I am not in such circumstances as to plead with my Judge. I believe the sense of these words is nearly as *Coverdale* has expressed it: - *For as longe* *as I am in soch fearfulnesse, I can make no answere*. A natural picture of the state of a penitent soul, which needs no additional colouring.
ON the names of the constellations mentioned [Job 9:9](../../../kjv/job/9/9), and again [Job 38:31](../../../kjv/job/38/31), c., much has been written, and to little effect. I have already, in the notes, expressed my doubts whether any constellation be intended. Dr. *Hales*, however, finds in these names, as he thinks, astronomical data, by which he ascertains the time of Job. I shall give his words: -
"The cardinal constellations of spring and autumn, in *Job's* time, were *Chimah*, and *Chesil* or *Taurus*, and *Scorpio* noticed [Job 9:9](../../../kjv/job/9/9), and again, [Job 38:31-32](../../../kjv/job/38/31-32); of which the principal stars are, *Aldebaran*, the bull's eye, and *Antares*, the scorpion's heart. Knowing, therefore, the longitudes of these stars, at present, the interval of time from thence to the assumed date of *Job's* trial will give the difference of the longitudes; and ascertain their positions then, with respect to the vernal and autumnal points of intersection of the equinoctial and ecliptic; according to the usual rate of the *precession of the equinoxes*, one degree in 71 years. See that article, vol. i. p. 185.
"The following calculations I owe to the kindness and skill of the respectable *Dr. Brinkley, Andrew's* Professor of Astronomy in the University of Dublin.
"In A.D. 1800 *Aldebaran* was in 2 signs, 7 degrees, east longitude. But since the date of *Job's* trial, B.C. 2338, i.e., 4138 years, the precession of the equinoxes amounted to 1 sign, 27 degrees, 53 minutes; which, being subtracted from the former quantity, left *Aldebaran* in only 9 degrees, 7 minutes longitude, or distance from the *vernal* intersection; which, falling within the constellation *Taurus*, consequently rendered it the cardinal constellation of *spring*, as *Pisces* is at present.
"In A.D. 1800 *Antares* was in 8 signs, 6 degrees, 58 minutes, east longitude; or 2 signs, 6 degrees, 58 minutes, east of the *autumnal* intersection: from which subtracting as before the amount of the precession, *Antares* was left only 9 degrees, 5 minutes east. Since then, the autumnal equinox was found within *Scorpio*, this was the cardinal constellation of *autumn*, as *Virgo* is at present.
"Such a combination and coincidence of various rays of evidence, derived from widely different sources, *history*, sacred and profane, *chronology*, and *astronomy*, and all converging to the same focus, tend strongly to establish the time of *Job's* trial, as rightly assigned to the year B.C. 2337, or 818 years after the deluge, 184 years before the birth of Abram; 474 years before the settlement of *Jacob's* family in *Egypt*; and 689 years before their *exode* or departure from thence." *New Analysis of Chronology*, vol. ii., p. 57.
Now all this is specious; and, were the *foundation* sound, we might rely on the permanence of the building, though the rains should descend, the floods come, and the winds blow and beat on that house. But all these deductions and conclusions are founded on the *assumption* that *Chimah* and *Chesil* mean *Taurus* and *Scorpio*: but this is the very point that is to be proved; for proof of this is not offered, nor, indeed, can be offered; and such assumptions are palpably nugatory. That עש *ash* has been generally understood to signify the *Great Bear*; כסיל Kesil, Orion; and כימה *Kimah*, the *Pleiades*; may be seen everywhere: but that they do signify these constellations is perfectly uncertain. We have only conjectures concerning their meaning; and on such conjectures no *system* can be built. Genuine *data*, in Dr. *Hales's* hands, are sure to be conducted to legitimate conclusions: but neither he nor any one else can construct an astronomical fabric in the limbus of conjecture. *When* JOB lived is perfectly uncertain: but that this book was written 818 years after the deluge; 184 years before the birth of Abram, and 689 years before the exodus; and that all this is demonstrable from *Chimah* and *Chesil* signifying *Taurus* and *Scorpio*, whence the positions of the equinoxes at the time of Job's trial can be ascertained; can never be proved, and should never be credited.
In what many learned men have written on this subject, I find as much solidity and satisfaction as from what is piously and gravely stated in the *Glossa Ordinaria*: -
*Qui facit Arcturum. Diversae sunt constellationes, varios* status *ecclesiae signantes. Per* Arcturum, *qui semper super orizontem* *nostrum apparet, significatur status* apostolorum *qui in* episcopis *remanet. Per* Oriona, *qui est tempestatis signum, significatur* *status* martyrum. *Per* Hyadas, *quae significant* pluvios, *status* doctorum *doctrinae pluvium effundentium. Per* interiora austri, *quae sunt nobis occulta, status* Anachoretarum, *hominum aspectus* *declinantium*. "These different constellations signify *various* *states* of the Church. By *Arcturus*, which always appears above our horizon, is signified the *apostolic state*, which still remains in *episcopacy*. By *Orion*, which is a tempestuous sign, is signified the *state* of the *martyrs*. By the *Hyades*, (kids,) which indicate rain, the *state* of the *doctors*, pouring out the rain of doctrine, is signified. And by the *inner chambers of the south*, which are hidden from us, the *state* of the *Anchorets* (hermits) is signified, who always shun the sight of men."
Much more of the same allegorical matter may be found in the same place, the *Glossa Ordinaria* of *Strabus* of *Fulda*, on the ninth chapter of Job. But how unreal and empty are all these things! What an *uncertain* sound do such trumpets give!

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