{"slug":"khazarzar-athanasius-the-great-of-alexandria-scholia-in-job","id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-scholia-in-job","title":"Scholia in Job","title_source":"Scholia in Job","author":"Athanasius the Great of Alexandria","genre":"commentary","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:46:51Z","cost_usd":0.004646},"source":{"registry_id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-scholia-in-job","work_id":"khazarzar-athanasius-the-great-of-alexandria-scholia-in-job","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Scholia%20in%20Job.pdf"},"stats":{"passages":8,"english_words":2057,"coptic_letters":0,"source_letters":8549,"commentary_units":48,"commentary_kinds":8,"derived_notes":0,"ambiguities":13,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-athanasius-the-great-of-alexandria-scholia-in-job","abstract":"The Scholia in Job, traditionally attributed to Athanasius of Alexandria, is a Greek commentary on the Book of Job surviving in a single medieval manuscript. The work uses lemmata from the Septuagint to argue against Arian interpretations, particularly on the language of creation and begetting. Athanasius (or a later author) employs polemical terms like 'Ariomanites' and cites scriptural idioms to show that verbs such as 'become' and 'make' can refer to natural birth, countering Arian claims that the Son is a creature. The scholia were not widely cited in Byzantine catenae, indicating limited circulation. Modern editions lack a critical apparatus, hindering assessment of textual variants.","historical_context":"The Scholia in Job are traditionally ascribed to Athanasius of Alexandria (c. 296–373), a key figure in the Nicene-Arian controversies. However, the work's date is uncertain; it may be as late as the 5th century, possibly composed in a Greek-speaking monastic or scholarly milieu in Egypt or Syria. The text survives in a single medieval manuscript, suggesting limited transmission. Its polemical language ('Ariomanites') and focus on anti-Arian exegesis align with 4th-century debates, but the lack of citation in later Greek catenae implies it was not widely influential. The commentary's genre—scholia, or marginal notes—reflects a tradition of scriptural annotation common in early Christian education and monastic study. The work's reliance on the Septuagint and its engagement with Arian prooftexts situate it within the broader Nicene theological project.","significance":"The Scholia in Job provide a rare example of anti-Arian exegesis focused on the Book of Job, a text less frequently used in such debates. Its arguments on the semantics of 'become' and 'make' contribute to understanding how Nicene theologians countered Arian readings of creation language. The work's limited circulation and uncertain authorship highlight the challenges of attributing and dating early Christian commentaries.","timeline":[{"date":"4th c.","event":"Traditional attribution to Athanasius of Alexandria (c. 296–373), but not securely dated."},{"date":"5th c.","event":"Possible later composition, given lack of early citations."},{"date":"Medieval","event":"Single manuscript copied, preserving the text."},{"date":"Modern","event":"Editions published without critical apparatus for manuscript variants."}],"relations":[{"work":"Origen's Homiliae in Job","relation":"Similar genre of Job commentary, but Origen's work is earlier and more widely transmitted.","key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"},{"work":"Origen's Scholia in Canticum","relation":"Another example of early Christian scholia, though on a different biblical book.","key":"dossier:greek-origen-scholia-in-canticum","label":"gap dossier: Scholia on the Song of Songs","url":"https://naxiai.com/christian/gaps/greek-origen-scholia-in-canticum"}],"external_links":[],"cautions":["Attribution to Athanasius is traditional but not securely dated; the work may be as late as the 5th century.","The text survives in a single medieval manuscript, limiting textual criticism.","Modern editions lack a critical apparatus, so textual decisions cannot be assessed.","Limited circulation in Byzantine period suggests the work was not widely influential."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000398,"generated":"2026-11-15T06:46:51Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Scholia%20in%20Job.pdf"}],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-scholia-in-job","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":48,"english_words":2057,"source_letters":8549,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The Scholia in Job survive only in a single medieval manuscript, which has been the basis for all modern editions.","cites":[{"key":"hollis:alma990015346000203941","label":"Origen of Alexandria : his world and his legacy","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015346000203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Athanasius is traditional but not securely dated; the work may be as late as the 5th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These scholia were not widely cited in later Greek catenae, suggesting limited circulation in the Byzantine period.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The edition lacks a critical apparatus for manuscript variants; the reader cannot assess textual decisions.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 8 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{"dossier:greek-origen-homiliae-in-job":{"label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"},"dossier:greek-origen-scholia-in-canticum":{"label":"gap dossier: Scholia on the Song of Songs","url":"https://naxiai.com/christian/gaps/greek-origen-scholia-in-canticum"},"hollis:alma990015346000203941":{"label":"Origen of Alexandria : his world and his legacy","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015346000203941"}},"segments":[{"i":1,"ref":"p1","source":"ἈΘΑΝΑΣΙΟΥ. Τό γε μὴν λέγειν τὴν Γραφήν· Ἐγένοντο δὲ αὐτῷ ἑπτὰ υἱοὶ, καὶ πρὸς τοὺς Ἀρειομανίτας ἡμῖν συμβαλεῖται· οἳ ὡς μέγα βοήθημα τῆς αἱρέσεως αὐτῶν κατέχουσι τὸ περὶ τοῦ Μονογενοῦς παρὰ τοῦ Ἀποστόλου λεγόμενον· Πιστὸν ὄντα τῷ ποιήσαντι αὐτόν· καὶ φιλονεικοῦσι ποίημα εἶναι τὸν τοῦ Θεοῦ Υἱόν. Ἔστι δὲ αὐτοῖς κάλαμος τεθλασμένος τοῦτο τὸ ἔρεισμα. Ὅταν μὲν γὰρ ἡ οὐσία ποίημα ᾖ καὶ κτίσμα, τηνικαῦτα τὸ, ἐποίησε, καὶ τὸ, ἔκτισε, κυρίως ἐπὶ αὐτῶν λέγεται, καὶ σημαίνει τὸ ποίημα· ὅταν δὲ ἡ οὐσία γέννημα ᾖ καὶ υἱὸς, τό τε, ἐποίησε, καὶ τὸ, ἐγένετο, καὶ τὸ, ἔκτισεν, οὐκ ἔτι κυρίως ἐπ' αὐτοῦ κεῖται, οὐδὲ ποίημα σημαίνει, ἀλλ' ἀντὶ τοῦ ἐγέννησε τῷ ἐποίησεν ἀδιαφόρως τις κέ χρηται ῥήματι. Ὥστε καταγνώσονται ἑαυτῶν οἱ Ἀρειανοὶ, εἰ μάθοιεν τὸ τῆς Γραφῆς ἰδίωμα· καὶ γὰρ εἰ ποιουμένους, καὶ γινομένους, καὶ κτιζομένους τοὺς ἐξ αὐτῶν φυομένους λέγοιεν οἱ γονεῖς, οὐδὲν ἧττον οὐκ ἀρνοῦνται τὴν φύσιν. Ὁ γοῦν Ἐζεχίας, ὡς ἐν τῷ Ἡσαΐᾳ γέγραπται, εὐχόμενος ἔλεγεν· Ἀπὸ γὰρ τῆς σήμερον παιδία ποιήσω, ἀντὶ τοῦ, γεννήσω, τὸ ποιήσω εἰρηκὼς, καὶ τοὺς ἐξ αὐτοῦ φυομένους εἰπών. Καὶ οὐ διαφέρεται. Κἀνταῦθα δὲ περὶ τοῦ Ἰὼβ εἴρηται· Ἐγένοντο δὲ αὐτῷ υἱοὶ ἑπτά· ὥσπερ καὶ Μωϋσῆς ἐν τῷ νόμῳ φησίν· Ἐὰν γένωνται. Χρὴ πρότερον ζητεῖν, εἰ υἱός ἐστιν. Τούτου γὰρ ἀποδεικνυμένου, παύεται ἡ περὶ τοῦ ποιήματος καὶ κτίσματος ὑπόνοια, καὶ φανερὰ πᾶσιν ἀπόδειξις, ὡς ἡ λέξις ἡ λέγουσα, τῷ ποιήσαντι αὐτὸν, οὐκ εἰς ὄνησίν ἐστι τῇ αἱρέσει αὐτῶν, ἀλλὰ μᾶλλον εἰς κατά γνωσιν.","english":"Athanasius. The statement of Scripture, \"He had seven sons,\" will also be of use to us against the Ariomanites, who hold as a great support for their heresy what the Apostle says about the Only-Begotten, \"Faithful to the one who made him,\" and they contend that the Son of God is a creation. But this support is a broken reed for them. For when the essence is a product and a creature, then \"he made\" and \"he created\" are properly said of them and signify a product; but when the essence is an offspring and a son, then \"he made,\" \"he begot,\" and \"he created\" are no longer properly applied to it, nor do they signify a product, but one uses the verb \"he made\" indifferently instead of \"he begot.\" So the Arians will condemn themselves if they learn the idiom of Scripture; for if parents were to say that those born from them are \"made,\" \"begotten,\" and \"created,\" they would no less not deny nature. Thus Hezekiah, as it is written in Isaiah, said in prayer, \"From today I will make children,\" using \"make\" instead of \"beget,\" and speaking of those born from him. And there is no difference. And here concerning Job it is said, \"He had seven sons,\" just as Moses says in the law, \"If they are born.\" One must first inquire whether it is a son. For if this is demonstrated, the suspicion of a product and a creature ceases, and it becomes clear to all that the expression saying \"to the one who made him\" is not for the benefit of their heresy, but rather for its condemnation.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀρειομανίτας","severity":"info","text":"The term 'Ariomanites' (Ariomaniacs) is a polemical label used by Athanasius for followers of Arius, emphasizing their perceived irrationality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγένοντο δὲ αὐτῷ ἑπτὰ υἱοί","severity":"info","text":"The phrase 'He had seven sons' (Job 1:2 LXX) is the lemma for Athanasius's argument, used to illustrate scriptural idiom where 'became' (ἐγένοντο) can mean 'were born'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πιστὸν ὄντα τῷ ποιήσαντι αὐτόν","severity":"info","text":"Athanasius cites the Apostle's phrase 'Faithful to the one who made him' (cf. 1 Cor 8:6? or similar), which Arians used to argue the Son is a creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπὸ γὰρ τῆς σήμερον παιδία ποιήσω","severity":"info","text":"Athanasius references Hezekiah's prayer in Isaiah (38:19 LXX? or similar) where 'make children' (παιδία ποιήσω) is used synonymously with 'beget'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν γένωνται","severity":"info","text":"Athanasius cites Moses' law phrase 'If they are born' (Ἐὰν γένωνται, cf. Lev 12:2? or similar) to show scriptural usage of 'become' for birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ποίημα","severity":"info","text":"The term 'ποίημα' (product/creation) is contrasted with 'γέννημα' (offspring) to argue that when essence is a son, verbs like 'made' do not imply creation but generation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific scriptural references for the Apostle's phrase and Hezekiah's prayer are not explicitly identified in the text; the English draft suggests possible sources but the Greek does not provide chapter and verse."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Δέδεικται γὰρ, ὅτι ἡ τοῦ, ἐποίησε, λέξις καὶ ἐπὶ τῶν γνησίων καὶ τῶν φύσει τέκνων ἐν τῇ θείᾳ κεῖται Γραφῇ. Ὅθεν τοῦ Κυρίου ἀποδεικνυμένου φύσει καὶ γνησίου υἱοῦ, κἂν λέγηται ἐπ' αὐτοῦ τὸ, ἐποίησεν, ἢ ἐγένετο, οὐχ ὡς ποιήματος ὄντος αὐτοῦ λέγεται, ἀλλ' ἀδιαφόρως τῇ λέξει χρῶνται οἱ ἅγιοι. Καὶ εἶπεν ὁ Θεὸς τῷ διαβόλῳ· Πόθεν παραγέγονας; Ἀθανασίου. Ἅμα δὲ ἐν τούτοις παρίσταται, εἰ καὶ τὰ γενητὰ πάντα ἐν μεμερισμένοις τόποις εἰσὶ, φωστῆρες μὲν ἐν τῷ στερεώματι, νέφη δὲ ἐν τῷ ἀέρι. Καὶ τοῖς ἀνθρώποις ἔστησεν ὅρια ἐθνῶν· οἱ δὲ ἄγγελοι ἀποστέλλονται εἰς διακονίας, καὶ ἀναβαίνουσι καὶ καταβαίνουσιν ἐπὶ τῆς κλίμακος. Κἀνταῦθα, Ἦλθον, φησὶ, παραστῆναι ἐνώπιον Κυρίου. Καὶ πεῦσις γίνεται πρὸς τὸν διάβολον· Πόθεν παραγέγονας; Ὥστε ἐν τόπῳ εἰσὶ, καὶ ἔνθα ἀποστέλλονται, ἐκεῖ πάρεισι· μόνος δὲ ὁ Θεὸς ἀπερίγραπτος· τὸν παντα χοῦ παρόντα ζητοῦσιν, ἵν' εὕροιεν ἐν χωρίῳ τινὶ συγκλειόμενον τὸν ἀόριστον. Ἀλλὰ τὸ παραστῆναι, τοῦτό ἐστι τὸ τοῖς θελήμασιν αὐτοῦ τυπωθῆναι, καὶ τὸ πρὸς αὐτὸν ὁλικῶς ἀνατείνεσθαι. Θεοῦ μὲν γὰρ ἐνώπιόν ἐστι πᾶσα ἡ κτίσις, καὶ αὐτὴ ἡ ἀποστατικὴ καὶ πο νηροτάτη, κατὰ τὸ ἀπερίγραπτον τῆς οὐσίας ἐκείνης· ἰδίως δὲ οἱ ἄγγελοι πάρεισι τῷ Θεῷ, κατὰ τὸν τῆς θείας ἀγάπης ἀκόρεστον ἔρωτα. Ἀθανάσιος. Ἠγωνίζετο μὲν οὖν ὁ Ἰὼβ, καὶ μέγας ἦν ὁ πειρασμός· μείζων δὲ ἐφαίνετο ὁ ἀθλητὴς τοῦ πειρασμοῦ. Καὶ πολὺς μὲν ἔῤῥεεν ὁ πειράζων, καὶ χαλεπὸς ἦν ὁ μαχόμενος· ἀνδρειότερος δὲ ἐφαί νετο ὁ πειραζόμενος, νικῶν τὰς ἐπιχειρήσεις καὶ προσβολὰς τοῦ πονηροῦ τῷ μεγέθει τῆς διανοίας.","english":"For it has been shown that the word \"made\" is used in divine Scripture also of genuine and natural children. Hence, when the Lord is demonstrated to be a natural and genuine son, even if the term \"made\" or \"became\" is said of him, it is not said as though he were a creation, but the saints use the word indifferently. And God said to the devil: \"Whence have you come?\" Athanasius. But in these things it is also established that, although all created things exist in divided places—luminaries in the firmament, clouds in the air—and for men he set boundaries of nations, and angels are sent for services and ascend and descend on the ladder, yet here it says: \"They came to stand before the Lord.\" And an inquiry is made to the devil: \"Whence have you come?\" So they are in a place, and where they are sent, there they are present. Only God is uncircumscribed. They seek him who is everywhere present, that they might find the unbounded confined in some place. But \"to stand before\" means to be formed by his wills and to be wholly stretched toward him. For before God is all creation, even the apostate and most wicked, according to the uncircumscribed nature of that essence; but especially the angels are present to God, according to the insatiable love of divine affection. Athanasius. So Job was contending, and the trial was great; but the athlete appeared greater than the trial. And the tempter flowed mightily, and the combatant was harsh; but the one tempted appeared more courageous, conquering the attacks and assaults of the evil one by the greatness of his mind.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐποίησε","severity":"info","text":"The Greek verb 'ἐποίησε' (he made) is argued to apply even to natural offspring in Scripture, countering Arian readings of 'made' as implying creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πόθεν παραγέγονας","severity":"info","text":"The phrase 'Whence have you come?' echoes Job 1:7 LXX, where God questions the devil, used here to argue that created beings occupy place while God is uncircumscribed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀθανασίου","severity":"info","text":"The attribution 'Ἀθανασίου' (Athanasius) marks a shift to Athanasian authorship, linking the anti-Arian polemic to his broader theological project.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δέδεικται γὰρ","severity":"info","text":"The opening 'Δέδεικται γὰρ' (For it has been shown) signals a logical continuation from the previous passage, reinforcing the argument against Arianism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀθανάσιος","severity":"info","text":"The repeated name 'Ἀθανάσιος' (Athanasius) suggests the scholia were compiled from multiple Athanasian sources, possibly excerpted for anti-Arian use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀθανασίου","severity":"caution","text":"The attribution to Athanasius is traditional but uncertain; the scholia may be pseudepigraphical or compiled from later sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage is not extant; the Greek text may reflect later redaction. The identity of the compiler and the exact source of the Athanasian fragments remain unclear."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Γνώρισμα τῆς ἀνδρείας ἐστὶν ἡ ὑπομονή. Ταύτῃ γὰρ ἕκαστος τῶν ἁγίων φέρων τὰ συμβάντα ἐν τῷ βίῳ ἐπίπονα καὶ λυπηρὰ, ἴσχυε κατὰ τοῦ διαβόλου· ἅπερ τὸ Πνεῦμα θέλον ἡμᾶς ἀμφότερα κτᾶσθαι, προστάττει λέγον ἐν τῷ ψαλμῷ· Ἀνδρίζου, καὶ κραταιούσθω ἡ καρδία σου, καὶ ὑπόμεινον τὸν Κύριον. Ὁ γὰρ ὑπομένων ἀνδρεῖός ἐστι, καὶ ὁ ἀνδρεῖος ὑπομονητικὸς ἂν εἴη. Διὸ καὶ ὁ μακάριος Ἰὼβ διὰ τὸ ὑπομένειν ἐκραταιοῦτο, καὶ διὰ τὸ ἀνδρείως φέρειν τοὺς πόνους ὑπέμεινε, καὶ τὴν γυναῖκα διωθεῖτο, ἐξαπατηθεῖσαν ὑπὸ τοῦ\n\nὄφεως, καὶ φθαρεῖσαν τὰ νοήματα. Ἐπειδὴ γὰρ ὅλως ἐστὶ μισητὴς ὁ τῆς κακίας εὑρετὴς, καὶ μόνον φαινόμενος ζητῶν τίνα ἁρπάσει καὶ καταπιεῖ· διὰ τοῦτο ὃ μὲν ἔστιν αὐτὸς ὑποκρύπτει καὶ σκέπει· ὑποκρινόμενος δὲ τῇ φαντασίᾳ τὴν πᾶσι ποθουμένην ἀλήθειαν, τὸν ἴδιον ἰὸν ἐπιβάλλει τοῖς ἀκολουθήσασιν αὐτῷ. Οὕτω καὶ τὴν Εὔαν ἠπάτησεν, οὐ τὰ ἴδια λαλῶν, ἀλλ' ὑποκρινόμενος τὰ τοῦ Θεοῦ ῥήματα, καὶ τὴν διάνοιαν αὐτῶν παραποιῶν. Οὕτω καὶ τὴν γυναῖκα τοῦ Ἰὼβ ὑπέβαλε, πείσας αὐτῇ ὑποκρίνεσθαι φιλαν δρίαν, διδάξας δὲ βλασφημεῖν εἰς τὸν Θεόν. Οὕτω τοὺς ἀνθρώπους ὁ δόλιος παίζει ταῖς φαντασίαις ὑποκλέπτων καὶ σύρων ἕκαστον εἰς τὸν ἴδιον τῆς κακίας βόθρον. Εἰ κατὰ παίδων αὐτοῦ οὐ πιστεύει, κατὰ δὲ ἀγγέλων αὐτοῦ σκολιόν τι ἐπενόησεν. Ἀθανασίου. Ἡ δὲ τῶν γεννητῶν καὶ κτιστῶν φύσις τρεπτή ἐστι, ἅτε δὴ ἔξωθεν οὖσα τῆς τοῦ Θεοῦ οὐ σίας, καὶ ἐξ οὐκ ὄντων ὑποστᾶσα Διὸ πᾶς ἄνθρωπος ψεύστης· καὶ, πάντες ἥμαρτον, καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ.","english":"A mark of manliness is endurance. For by this each of the saints, bearing the painful and grievous events that befall in life, prevailed against the devil. The Spirit, wishing us to possess both, commands, saying in the Psalm: \"Be a man, and let your heart be strengthened, and endure the Lord.\" For the one who endures is manly, and the manly one would be patient. Therefore also the blessed Job was strengthened through endurance, and because he bore the pains manfully, he endured, and he repulsed his wife, who had been deceived by the serpent and corrupted in her thoughts. For since the inventor of wickedness is wholly a hater, and appears only seeking whom to seize and devour, for this reason he himself conceals and covers what he is; but pretending by illusion the truth desired by all, he injects his own venom into those who follow him. Thus he deceived Eve, not speaking his own words, but pretending the words of God and perverting their meaning. Thus he also suborned Job's wife, persuading her to pretend love for her husband, but teaching her to blaspheme God. Thus the crafty one toys with men by illusions, stealthily drawing each one into his own pit of wickedness. If he does not trust concerning his own children, he devised something crooked concerning his angels. Of Athanasius. The nature of things begotten and created is changeable, since it is outside the essence of God and subsisted from non-being. Therefore every man is a liar; and all have sinned and fall short of the glory of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀνδρείας","severity":"info","text":"The Greek term ἀνδρεία (manliness) here carries the sense of moral fortitude, not merely physical courage. The Coptic translator likely rendered it as ⲙⲉⲧⲁⲧϣⲱⲣ (manliness), a key virtue in ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνδρίζου, καὶ κραταιούσθω ἡ καρδία σου, καὶ ὑπόμεινον τὸν Κύριον","severity":"info","text":"This is a paraphrase of Psalm 27:14 (LXX: κραταιοῦται ἡ καρδία αὐτοῦ) and possibly 31:25, but the exact wording is not a direct quotation. The Spirit is said to command endurance and manliness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀθανασίου","severity":"info","text":"The name Athanasius appears in the Greek text as a marginal attribution, indicating a shift to a different source or a citation from Athanasius of Alexandria. This suggests the scholia compile multiple patristic authorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὴν γυναῖκα τοῦ Ἰὼβ","severity":"info","text":"The deception of Job's wife by the devil parallels the temptation of Eve, a common typology in early Christian exegesis. Both women are portrayed as deceived by the serpent's false words.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ κατὰ παίδων αὐτοῦ οὐ πιστεύει, κατὰ δὲ ἀγγέλων αὐτοῦ σκολιόν τι ἐπενόησεν","severity":"info","text":"This sentence is syntactically ambiguous: it may mean 'If he does not trust concerning his own children, he devised something crooked concerning his angels.' The referent of 'his' (the devil or God) is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡ δὲ τῶν γεννητῶν καὶ κτιστῶν φύσις τρεπτή ἐστι","severity":"caution","text":"The final paragraph, attributed to Athanasius, introduces a theological statement on the mutability of created nature. Its connection to the preceding narrative about Job is loose, suggesting a possible editorial insertion or a break in the manuscript.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Εἰ κατὰ παίδων αὐτοῦ οὐ πιστεύει' is ambiguous: 'his children' could refer to the devil's own (demons) or to God's children (humans). The reading taken assumes the devil's children, but the text does not clarify.","The attribution 'Ἀθανασίου' may mark the start of a new excerpt or a marginal note; the transition from the Job narrative to the theological reflection is abrupt."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Ὁ δὲ διάβολος, ἐν μέσῳ τῶν χερουβὶμ ὢν, καὶ ἀποσφράγισμα ὁμοιώσεως γενόμενος, ἐξέπεσεν ἐκ τῶν οὐρανῶν ὡς ἀστραπή. Καὶ ἀγγέλους κρινοῦμεν, τοὺς μὴ τηρήσαντας δηλαδὴ τὴν ἑαυτῶν ἀρχήν. Καὶ ἐνταῦθα, εἰ κατὰ παιδίων αὐτοῦ οὐ πιστεύει, καὶ ἁπλῶς τὰ κτίσματα τοιαύτην ἔχει τὴν φύσιν, καὶ τρέπεται. Μόνη δὲ ἡ θεία φύσις ἀναλλοίωτος. Παρὰ πάπυρον, καὶ κάλαμον, καὶ βούτομον. Τάχα δὲ διὰ τοῦ καλάμου καὶ τοῦ παπύρου τὴν εὐτέλειαν καὶ τὴν πενίαν τοῦ διαβόλου αἰνίττεται ἡ Γραφή. Τὰ ἔγκατα αὐτοῦ ἀσπίδες χάλκεαι. Ἀθανάσιος. Πάλαι μὲν οὖν πολὺς ἦν ὁ ἐχθρὸς πανουργευόμενος κατὰ τῶν ἀνθρώπων, καὶ φαντασίαις αὐτοῦ πολλοὺς ἠπάτα, καὶ δυσχερὴς ἦν ἡ τῆς ἀπάτης αὐτοῦ κατάληψις· ὥστε καὶ τὸ πνεῦμα λέγειν περὶ αὐτοῦ· Τίς ἀποκαλύψει πρόσωπον ἐνδύματος αὐτοῦ; καὶ τὰ ἑξῆς. Οὐ γὰρ ὅπερ ἦν, τοῦτο καὶ ἐφαίνετο, ἀλλὰ πρὸς ὃ ἐπανουργεύετο, πρὸς τοῦτο καὶ ἐφαντασίου ἑαυτόν. Διὰ τοῦτο καὶ πολλοὶ ἠπατῶντο ὑπ' αὐτοῦ· ὅτε δὲ ἐπεδήμησεν ὁ Σωτὴρ, τότε ἡ πᾶσα φαντασία αὐτοῦ ἐδειγματίσθη· ἃ γὰρ ἠγνοεῖτο πάλαι ποιῶν, ταῦτα τῇ χάριτι τοῦ Χριστοῦ γινώσκεται, καὶ ἐν οἷς ἠπάτα πάλαι τοὺς ἀνθρώπους, ἐν τούτοις ὑπ' αὐτῶν καταπατεῖται. Πάσης γὰρ διαβολικῆς ἐπιθέσεως καὶ μανίας δαιμόνων ἰσχυροτέρα ἡ πίστις.","english":"The devil, being in the midst of the cherubim and having become a seal of likeness, fell from the heavens like lightning. And we judge angels, that is, those who did not keep their own beginning. And here, if he does not believe concerning his own children, and simply, the creatures have such a nature, and it changes. Only the divine nature is unchangeable. Beyond papyrus, and reed, and bulrush. Perhaps through the reed and the papyrus, Scripture hints at the cheapness and poverty of the devil. His entrails are bronze shields. Athanasius. Formerly, then, the enemy was great, acting craftily against men, and with his illusions he deceived many, and the detection of his deceit was difficult; so that the Spirit says concerning him: Who will uncover the face of his garment? and so on. For he did not appear as what he was, but according to what he contrived, he presented himself in that form. Therefore many were deceived by him; but when the Savior came, then all his illusion was exposed; for what he formerly did unknown, these things are known by the grace of Christ, and in those things by which he formerly deceived men, he is trampled upon by them. For faith is stronger than every diabolical attack and madness of demons.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀποσφράγισμα ὁμοιώσεως","severity":"info","text":"The phrase 'seal of likeness' is rare; it likely denotes the devil's original form as a perfect image of the divine, now lost in the fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξέπεσεν ἐκ τῶν οὐρανῶν ὡς ἀστραπή","severity":"info","text":"The fall 'like lightning' echoes Luke 10:18 (Satan's fall) and Isaiah 14:12 (Lucifer's fall), common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παρὰ πάπυρον, καὶ κάλαμον, καὶ βούτομον","severity":"info","text":"Papyrus, reed, and bulrush are cheap marsh plants; the text suggests they symbolize the devil's lowliness and poverty, a common ascetic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀθανάσιος","severity":"info","text":"The name 'Athanasius' marks a direct citation from Athanasius of Alexandria, likely from his lost commentary on Job or a related work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς ἀποκαλύψει πρόσωπον ἐνδύματος αὐτοῦ","severity":"info","text":"This phrase is not a direct biblical verse; it may be a paraphrase of Job 41:13 (LXX) or a lost apocryphal saying, reflecting the devil's hidden nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλαι μὲν οὖν πολὺς ἦν ὁ ἐχθρὸς","severity":"info","text":"The passage shifts from a series of terse exegetical notes to a continuous theological reflection on the devil's deception and Christ's victory.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ κατὰ παιδίων αὐτοῦ οὐ πιστεύει' is ambiguous: it may mean 'if he does not believe concerning his own children' (i.e., the fallen angels) or 'if he does not trust his own children'.","The source of the saying 'Who will uncover the face of his garment?' is uncertain; it may be a lost biblical or apocryphal text."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Καὶ εἶπεν ὁ Κύριος τῷ Διαβόλῳ Πόθεν παραγέγονας; Ἅμα καὶ ἐν τούτοις περίσταται, καὶ ὅτι τὰ γενητὰ πάντα ἐν μεμερισμένοις τόποις εἰσὶ, φωστῆρες μὲν ἐν τῷ στερεώματι, νέφη δὲ ἐν τῷ ἀέρι· καὶ τοῖς ἀνθρώποις ἔστησεν ὅρια ἐθνῶν, οἱ δὲ ἄγγελοι ἀποστέλλονται εἰς διακονίας, καὶ ἀναβαίνουσι καὶ καταβαίνουσιν ἐπὶ τῆς κλίμακος· κἀνταῦθα ἦλθον, φησὶν, παραστῆναι ἐνώπιον Κυρίου, καὶ πεῦσις γίνεται πρὸς τὸν Διάβολον· Πόθεν παραγέγονας; ὥστε ἐν τόπῳ εἰσὶ, καὶ ἔνθα ἀποστέλλονται, ἐκεῖ πάρεισι, μόνος δὲ ὁ Θεὸς ἀπερίγραπτος. Ὅθεν οὐχ ὡς ἐν τόπῳ, τὸν πανταχοῦ παρόντα ζητοῦσιν, ἵν' εὕροιεν ἐν χωρίῳ καὶ συγκλειόμενον τὸν ἀόριστον· ἀλλὰ τὸ παραστῆναι τοῦτό ἐστι, τὸ τοῖς θελήμασιν αὐτοῦ τυπωθῆναι, καὶ τὸ πρὸς αὐτὸν ὁλικῶς ἀνατείνεσθαι· Θεοῦ μὲν γὰρ ἐνώπιόν ἐστι πᾶσα ἡ κτίσις, καὶ αὐτὴ ἡ ἀποστατικὴ καὶ πονηροτάτη κατὰ τὸ ἀπερίγραφον τῆς οὐσίας ἐκείνης· ἰδίως δὲ οἱ ἄγγελοι πάρεισι τῷ Θεῷ κατὰ τὸν τῆς θείας ἀγάπης ἀκόρεστον ἔρωτα., 10. Εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ κακὰ οὐκ ὑποίσομεν; Ἠγωνίζετο μὲν οὖν ὁ Ἰὼβ, καὶ μέγας ἦν ὁ πειρασμὸς, μείζων καὶ ἐφαίνετο ὁ ἀθλητὴς τοῦ πειρασμοῦ·","english":"And the Lord said to the Devil, \"Whence have you come?\" Here also it is established that all created things are in divided places: luminaries in the firmament, clouds in the air; and for men he set boundaries of nations, while angels are sent for services, and ascend and descend on the ladder. And here, it says, they came to stand before the Lord, and an inquiry is made to the Devil: \"Whence have you come?\" So they are in a place, and where they are sent, there they are present; only God is without circumscription. Hence they do not seek the one present everywhere as if in a place, in order to find the indefinite confined in a space; but to stand before him is this: to be formed by his wills, and to be wholly stretched toward him. For before God is all creation, even the apostate and most wicked, according to the uncircumscribed nature of that essence; but especially the angels are present to God according to the insatiable love of divine desire. 10. If we have received good things from the hand of the Lord, shall we not endure evil things? So Job struggled, and the trial was great; the athlete appeared greater than the trial.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ εἶπεν ὁ Κύριος τῷ Διαβόλῳ Πόθεν παραγέγονας;","severity":"info","text":"The Lord's question to the Devil establishes a spatial framework: all created beings occupy specific places, while God alone is uncircumscribed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπερίγραπτος","severity":"info","text":"The term 'uncircumscribed' (ἀπερίγραπτος) is a key theological predicate for God, contrasting with the circumscribed nature of all created things, including angels and demons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κλίμαξ","severity":"info","text":"The 'ladder' (κλίμαξ) likely alludes to Jacob's ladder (Gen 28:12), a biblical image of angelic ascent and descent between heaven and earth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀκόρεστος ἔρως","severity":"info","text":"The phrase 'insatiable love' (ἀκόρεστος ἔρως) echoes Origen's concept of the soul's erotic desire for God, a theme in his homilies on Job and the Song of Songs.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"},{"key":"dossier:greek-origen-scholia-in-canticum","label":"gap dossier: Scholia on the Song of Songs","url":"https://naxiai.com/christian/gaps/greek-origen-scholia-in-canticum"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"10. Εἰ τὰ ἀγαθὰ ἐδεξάμεθα...","severity":"info","text":"The numeral '10.' marks a new section, likely a separate scholion or a numbered reflection, shifting from spatial theology to Job's endurance of evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀθλητὴς τοῦ πειρασμοῦ","severity":"caution","text":"The phrase 'athlete of the trial' may be a textual variant or scribal addition; the Greek could also be read as 'the athlete was greater than the trial,' but the syntax is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Lord's question to the Devil is unclear; it may be a lost apocryphon or a free composition by the scholiast.","The phrase 'athlete of the trial' could be interpreted as Job being the athlete, or the trial itself being personified as an athlete."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"καὶ πολὺς μὲν ἔρρεεν ὁ πειράζων καὶ χαλεπὸς ἦν ὁ μαχόμενος· ἀνδρειότερος δὲ ἐφαίνετο ὁ πειραζόμενος, νικῶν τὰς ἐπιχειρήσεις καὶ προσβολὰς τοῦ πονηροῦ, τῷ μεγέθει τῆς διανοίας· γνώρισμα τῆς ἀνδρείας ἐστὶν ἡ ὑπομονή· ταύτῃ γὰρ ἕκαστος τῶν ἁγίων φέρων τὰ συμβαίνοντα ἐν τῷ βίῳ ἐπίπονα καὶ λυπηρὰ, ἴσχυε κατὰ τοῦ Διαβόλου· ἅπερ τὸ Πνεῦμα θέλον ἡμᾶς ἀμφότερα κτᾶσθαι, προστάττει λέγων ἐν τῷ ψάλμῳ· Ἀνδρίζου καὶ κραταιούσθω ἡ καρδία σου, καὶ ὑπόμεινον τὸν Κύριον. Ὁ γὰρ ὑπομένων, ἄνδρειός ἐστι, καὶ ὁ ἄνδρειος ὑπομενητικὸς ἂν εἴη. Διὸ καὶ ὁ μακάριος Ἰὼβ διὰ τὸ ὑπομένειν ἐκραταιοῦτο, καὶ διὰ τὸ ἀνδρείως φέρειν τοὺς πόνους ὑπέμεινε, καὶ τὴν γυναῖκα διωθεῖτο, ἐξαπαταθεῖσαν ὑπὸ τοῦ ὄφεως, καὶ φθαρεῖσαν τὰ νοήματα· ἐκεῖ γὰρ ὅλως ἐστὶ μισητὴς ὁ τῆς κακίας εὑρετὴς, καὶ μόνον φαινόμενος ζητεῖν τίνα ἁρπάζειν καὶ καταπιεῖν, διὰ τοῦτο ὃ μέν ἐστιν αὐτὸς, ὑποκρύπτει καὶ σκέπει, ὑποκρινόμενος δὲ τῇ φαντασίᾳ τὴν πᾶσι ποθουμένην ἀλήθειαν, τὸν ἴδιον ἰὸν ἐπιβάλλει τοῖς ἀκολουθήσασιν αὐτῷ· οὕτω καὶ τὴν Εὔαν ἠπάτησεν, οὐ τὰ ἴδια λαλῶν, ἀλλ' ὑποκρινόμενος τὰ τοῦ Θεοῦ ῥήματα, τὴν δὲ διάνοιαν αὐτῶν παραποιῶν οὕτω καὶ τὴν γυναῖκα τοῦ Ἰὼβ ὑπέβαλε, πείσας αὐτὴν ὑποκρίνεσθαι φιλανδρείαν, διδάξας δὲ βλασφημεῖν εἰς τὸν Θεόν· οὕτω τοὺς ἀνθρώπους ὁ δόλιος παίζει ταῖς φαντασίαις, ὑποκλέπτων καὶ σύρων ἕκαστον εἰς τὸν ἴδιον τῆς κακίας βόθρον., Ὁ παλαιῶν ὄρη, καὶ οὐκ οἴδασιν, ὁ καταστρέφων αὐτὰ ὀργῇ. Ὄρη οἱ προφῆται, ὁ Μοϋσῆς καὶ οἱ καθ' ἑξῆς. Καὶ δῆλοι ἡ γραφή· Ἤρα τοὺς ὀφθαλμούς μου εἰς τὰ ὄρη, ὅθεν ἥξει ἡ βοήθειά μου.","english":"And the tempter flowed abundantly, and the adversary was grievous; but the one being tempted appeared more courageous, conquering the enterprises and assaults of the evil one by the greatness of his mind. A sign of courage is endurance; for by this each of the saints, bearing the painful and grievous events in life, prevailed against the Devil. The Spirit, wishing us to possess both, commands, saying in the Psalm: \"Be courageous, and let your heart be strengthened, and wait upon the Lord.\" For the one who endures is courageous, and the courageous one would be enduring. Therefore also the blessed Job was strengthened through endurance, and through bearing the pains courageously he endured, and he repulsed his wife, who had been deceived by the serpent and corrupted in her thoughts. For there the inventor of wickedness is wholly hateful, and only appears to seek whom to seize and devour; for this reason he conceals and covers what he himself is, while pretending in appearance to be the truth desired by all, he casts his own venom upon those who follow him. Thus he deceived Eve, not speaking his own words, but pretending the words of God, while perverting their meaning. Thus he also suborned Job's wife, persuading her to feign love for her husband, but teaching her to blaspheme God. Thus the deceitful one toys with men through illusions, stealthily drawing each one into his own pit of wickedness. He who wears away mountains, and they do not know, he who overturns them in wrath. Mountains are the prophets, Moses and those after him. And the Scripture is clear: \"I lifted my eyes to the mountains, whence my help will come.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πολὺς μὲν ἔρρεεν ὁ πειράζων","severity":"info","text":"The phrase 'the tempter flowed abundantly' uses a river metaphor to describe the Devil's persistent assault, a common rhetorical device in Greek patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνδρίζου καὶ κραταιούσθω ἡ καρδία σου, καὶ ὑπόμεινον τὸν Κύριον","severity":"info","text":"This is a paraphrase of Psalm 27:14 (LXX), where the Psalmist exhorts courage and endurance. The exact wording differs slightly, suggesting a citation from memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ παλαιῶν ὄρη","severity":"info","text":"The phrase 'He who wears away mountains' likely alludes to Job 14:5 (LXX) or a similar passage, where mountains symbolize enduring figures like prophets. The interpretation here is allegorical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπομονή","severity":"info","text":"The Greek term 'hypomonē' (endurance) is a key virtue in this passage, linked to courage and the ability to withstand the Devil's attacks. It is a central concept in ascetic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὕτω καὶ τὴν Εὔαν ἠπάτησεν","severity":"info","text":"The deception of Eve by the serpent (Genesis 3) is paralleled with the temptation of Job's wife, showing a typological pattern of the Devil's deceit through false appearances.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὸ καὶ ὁ μακάριος Ἰὼβ","severity":"info","text":"This passage transitions from a general discussion of endurance to a specific example of Job, illustrating the virtue through narrative. The structure moves from principle to exemplum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ὁ παλαιῶν ὄρη' is ambiguous: it may be a direct quotation from an unknown source or a paraphrase of Job 14:5. The interpretation as referring to prophets is allegorical and not explicit in the biblical text."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ὁ τὸ διανοητικὸν ἐπιδοὺς τοῖς λόγοις τῶν προφητῶν, ᾔρε τοὺς ὀφθαλμοὺς εἰς τὰ ὄρη, ὁρῶν ὅτι ἥξει ἐκ τῶν ἐν τοῖς προφήταις νοηθέντων λόγων ἡ βοήθεια αὐτοῦ παρὰ Κυρίου τοῦ ποιήσαντος τὸν οὐρανὸν καὶ τὴν γῆν, πληρώσαντος μυστηρίων τὴν καθαρὰν τῶν προφητῶν καρδίαν. Ὅσον οὖν ἡ καινὴ διαθήκη οὐκ ἔρχεται οὐκ ἦσαν παλαιοὶ οἱ προφῆται, οὐδαμοῦ γὰρ παρὰ διαθήκην, εἴρηται πρὸ τούτου· Χριστὸς δέ ἐστιν ὁ παλαιῶν ὄρη, Μωσέα καὶ τοὺς προφήτας. Καὶ οὐκ οἴδασι· Τίνες οὖν οὐκ οἴδασιν; ἐκεῖνοι πρὸς οὓς ἔλεγεν· Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἐν ἐμοί· περὶ ἐμοῦ γὰρ ἐκεῖνος ἐγράφη. Εἰ εἴδησαν Ἰουδαῖοι ὅτι περιπαλαιῶται τὰ ὄρη, καταλιπόντες ἂν αὐτὰ, τουτέστιν τὴν τοῦ γράμματος παλαιότητα, διήλλανται καὶ ἐληλύθησαν ἐπὶ τὴν καινὴν διαθήκην· καὶ ἐλάτρευον Θεῷ ἐν καινότητι Πνεύματος, καὶ οὐ παλαιότητι γράμματος· ἐπάγει οὖν· οὐκ οἴδασιν οὖν Ἰουδαῖοι οὔτε τὸν παλαιώσαντα, οὔτε τὰ πεπαλαιωμένα. Διὸ ὁ καταστρέφων, φησὶν, αὐτὰ ὀργῇ, τουτέστι τὴν κατὰ τὸ γράμμα Ἱερουσαλὴμ ἢ τοῦ γράμματος. Ποῦ τὸ αἰσθητὸν θυσιαστήριον; Παράδοξον ὁ Ἰησοῦς μου πεποίηκεν; ἐλθὼν τοὺς αὐτοῦ προφήτας καὶ πεπαλαίωκεν καὶ ἀνεκαίνισε, πεπαλαίωκε, πῶς; ἡ διακονία τοῦ θανάτου τοῦ ἐν γράμματι ἐντετυπωμένη ἦν, φησίν· ἀνεκαίνισε, πῶς; ὁ μὲν νόμος, φησὶν, ἅγιος καὶ ἡ ἐντολὴ αὐτοῦ ἁγία καὶ δικαία καὶ ἀγαθή· ἀλλ' οὐκ ἤδεισαν ταῦτα οἱ μὴ μαθόντες τὸ ὄνομα πνευματικόν. Ὁ σείων τὴν ὑπ' οὐρανὸν ἐκ θεμελίων. Χριστός ἐστιν ὁ σείσας τὴν ὑπ' οὐρανόν· πολλοὶ ἐκ μέρους γίνονται σεισμοί· σεῖσμος γέγονεν ἐνθάδε· ἀλλ' οἱ ἐν τῇ πλησίον πόλει οὐκ ἔγνωσαν·","english":"The one who gave his intellect to the words of the prophets raised his eyes to the mountains, seeing that his help would come from the Lord, who made the heaven and the earth, through the words understood in the prophets, having filled the pure heart of the prophets with mysteries. Therefore, as long as the New Covenant does not come, the prophets were not old, for nowhere before this is it said contrary to a covenant; but it is Christ who makes mountains old, Moses and the prophets. And they do not know: Who then do not know? Those to whom he said, \"If you believed Moses, you would believe in me; for that was written about me.\" If the Jews had known that the mountains are being made old, they would have abandoned them, that is, the antiquity of the letter, they would have changed and come to the New Covenant; and they would have served God in the newness of the Spirit, and not in the antiquity of the letter. He therefore adds: The Jews therefore know neither the one who made old, nor the things that have been made old. Therefore, he says, the one who destroys them in wrath, that is, the Jerusalem according to the letter or the letter itself. Where is the perceptible altar? Has my Jesus done something paradoxical? Coming, he has both made his own prophets old and renewed them. He made them old, how? The ministry of death was imprinted in the letter, he says. He renewed them, how? The law, he says, is holy, and its commandment is holy and just and good; but those who had not learned the spiritual name did not know these things. The one who shakes the region under heaven from its foundations. It is Christ who has shaken the region under heaven; many earthquakes occur in part; an earthquake has occurred here; but those in the nearby city did not know it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"παλαιῶν ὄρη","severity":"info","text":"The verb παλαιόω ('make old') is used here in a typological sense: Christ 'makes old' the mountains (Moses and the prophets) by superseding the old covenant. The same verb recurs in the passage to denote both obsolescence and renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἐν ἐμοί· περὶ ἐμοῦ γὰρ ἐκεῖνος ἐγράφη","severity":"info","text":"This is a paraphrase of Jesus' words in John 5:46–47, where he appeals to Moses as a witness to himself. The scholiast adapts the verse to argue that Jewish disbelief in Christ stems from ignorance of the prophets' true meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"καινὴ διαθήκη","severity":"info","text":"The phrase 'New Covenant' (καινὴ διαθήκη) is a standard Christian term for the New Testament, but here it also carries the sense of a new dispensation that renders the old covenant obsolete. The scholiast contrasts it with 'antiquity of the letter' (παλαιότητι γράμματος).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπάγει οὖν· οὐκ οἴδασιν οὖν Ἰουδαῖοι","severity":"info","text":"The scholiast uses ἐπάγει οὖν ('he therefore adds') to mark a logical conclusion drawn from the preceding argument. This is a common rhetorical device in Greek commentary to signal a summarizing or inferential step.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Παράδοξον ὁ Ἰησοῦς μου πεποίηκεν","severity":"info","text":"The exclamation 'Has my Jesus done something paradoxical?' reflects a personal, devotional tone characteristic of Athanasian exegesis. It underscores the miraculous nature of Christ's simultaneous 'making old' and 'renewing' of the prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὁ σείων τὴν ὑπ' οὐρανὸν ἐκ θεμελίων","severity":"caution","text":"The phrase 'the one who shakes the region under heaven from its foundations' is ambiguous: it may refer to a literal earthquake (as the following sentence suggests) or be a metaphor for Christ's overturning of the old order. The scholiast seems to entertain both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who gave his intellect to the words of the prophets' is not specified; it could be a generic righteous person or a specific figure like Job. The scholiast's use of 'he' (ὁ) leaves the referent open.","The phrase 'the one who destroys them in wrath' (ὁ καταστρέφων αὐτὰ ὀργῇ) is ambiguous: it could refer to God, Christ, or a human agent. The scholiast glosses it as 'the Jerusalem according to the letter or the letter itself', but the subject remains unclear."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ἐπὶ δὲ τοῦ Χριστοῦ οὐ γέγονε μερικῶς, διὰ τοῦτο ὁ σείων τὴν ὑπ' οὐρανὸν ἐκ θεμελίων· οἱ δὲ στύλοι αὐτῆς σαλεύοντες, δηλονότι οἱ ἀπόστολοι ἐν τῷ καιρῷ τοῦ πάθους ἐσαλεύθησαν Πάντες ὑμεῖς, φησὶ, σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ. ῃ. 7. Ὁ λέγων τῷ ἡλίῳ, καὶ οὐκ ἀνατέλλει, κατὰ δὲ ἄστρων κατασφραγίζει. Καὶ τοῦτο ἐν τῷ σταυρῷ γέγονε· Κατὰ δὲ ἄστρων κατασφραγίζει· φέρεται ὅτι ταῖς τρισὶν ὥραις ἐν αἷς ἐξέλιπεν ὁ ἥλιος, ἀστέρες ἐφάνησαν ἐν οὐρανῷ ὡς ἐν νυκτί. Ὁ ποιῶν Πλειάδα, καὶ Ἕσπερον, καὶ Ἀρκτοῦρον, καὶ Ταμεῖα Νότου. Ταῦτα ὑπὲρ ἐμέ ἐστι τὰ μαθήματα. Πολλῶν γὰρ ὄντων τῶν ἀστέρων Πλειάδων, πλανητῶν καὶ\n\nἀπλάνων παραλεγομένων ὑπὸ τῶν μὴ εἰδότων ὡς αὐτοὶ νομίζουσιν (ἔστι καὶ Ἕσπερος, ἐστι καὶ Φαέτων, καὶ Φαίνων, καὶ Στίλβων καὶ Φωσφόρος) τί δήποτε οὖν ὁ Ἰὼβ ἐν Πνεύματι φθεγγόμενος ἀπὸ τοσούτων ἀστέρων τῶν ἐν τῷ ἀπλάνει τὴν Πλείαδα μόνην ὠνόμασε; καὶ ἀπὸ τοσούτων πλανητῶν λεγομένων Ἕσπερον μόνον εἴρηκε; καὶ ἄλλον ἕνα τὸν Ἀρκτοῦρον τὸν ἐν τῷ ἀρκτοῦν ὄντα, τὸν λεγόμενον ὑπό τινων ἀρκτοφύλακα;","english":"But in the case of Christ, it did not happen partially; therefore, the one who shakes the region beneath heaven from its foundations; and its pillars, being shaken, evidently the apostles were shaken at the time of the passion: \"All of you,\" he says, \"will be scandalized by me on this night.\" 7. The one who speaks to the sun, and it does not rise, but seals against the stars. And this happened at the cross: \"But seals against the stars\" is adduced because in the three hours during which the sun failed, stars appeared in the sky as at night. The one who makes the Pleiad, and Hesperus, and Arcturus, and the storehouses of the South. These matters are beyond me. For there being many stars of the Pleiades, both planets and fixed stars, misnamed by those who do not know as they suppose (there is also Hesperus, and Phaethon, and Phaenon, and Stilbon, and Phosphorus), why then did Job, speaking in Spirit, from among so many stars in the fixed sphere name only the Pleiad? And from among so many so-called planets mention only Hesperus? And another one, Arcturus, which is in the Bear, called by some the Bear-watcher?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐπὶ δὲ τοῦ Χριστοῦ οὐ γέγονε μερικῶς","severity":"info","text":"The author contrasts Christ's universal impact with partial events, interpreting Job's cosmic imagery as prophecy of the crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντες ὑμεῖς, φησὶ, σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ","severity":"info","text":"This saying is not a direct biblical quotation but likely an apocryphal or liturgical tradition about the apostles' scandal at Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ταῖς τρισὶν ὥραις ἐν αἷς ἐξέλιπεν ὁ ἥλιος","severity":"info","text":"The three-hour solar eclipse at the crucifixion is a common patristic trope, derived from synoptic gospels (e.g., Matthew 27:45) and interpreted as a sign of cosmic disturbance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Πλειάδα, καὶ Ἕσπερον, καὶ Ἀρκτοῦρον","severity":"info","text":"These are specific stars or constellations: Pleiad (cluster), Hesperus (evening star, Venus), and Arcturus (bright star in Boötes). The author notes Job's selective naming among many celestial bodies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαέτων, καὶ Φαίνων, καὶ Στίλβων καὶ Φωσφόρος","severity":"info","text":"These are ancient Greek names for planets: Phaethon (Jupiter), Phaenon (Saturn), Stilbon (Mercury), and Phosphorus (Venus as morning star). The author lists them to show Job's deliberate omission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ταῦτα ὑπὲρ ἐμέ ἐστι τὰ μαθήματα","severity":"caution","text":"The author admits ignorance of advanced astronomy, suggesting the passage may reflect a doxographical or simplified tradition rather than precise scientific knowledge.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear transition after 'νυκτὶ ταύτῃ' with a stray 'ῃ. 7.' possibly a section marker or corruption.","The phrase 'κατὰ δὲ ἄστρων κατασφραγίζει' is ambiguous: it may mean 'seals against the stars' as a magical or cosmic act, or refer to sealing a document with star imagery."],"confidence":"medium","notes":[]}]}